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Man's Enmity to God. ROM. 8.7. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
Man's Enmity to God. ROM. 8.7. Because the carnal mind is enmity against God: for it is not Subject to the law of God, neither indeed can be.
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IN the 4th Verse the Apostle renews the description of those Persons to whom he had proclaim'd a Jubile in the 1st Verse, There is now no condemnation, &c. Sanctifi'd Persons only have an interest in Christ;
IN the 4th Verse the Apostle renews the description of those Persons to whom he had proclaimed a Jubilee in the 1st Verse, There is now no condemnation, etc. Sanctified Persons only have an Interest in christ;
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and those that have an interest in Christ, are not subject to a sentence of death.
and those that have an Interest in christ, Are not Subject to a sentence of death.
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They are describ'd from their Course and Conversation; They walk not after the flesh:
They Are described from their Course and Conversation; They walk not After the Flesh:
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Not after the dictates, wills, desires, importunities of the Flesh, but according to the motions, dictates, direction of the Holy Ghost in the Gospel.
Not After the dictates, wills, Desires, importunities of the Flesh, but according to the motions, dictates, direction of the Holy Ghost in the Gospel.
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The note by which we may know, whether we walk after the Spirit, is laid down, v. 5. They that are after the flesh, do mind the things of the flesh;
The note by which we may know, whither we walk After the Spirit, is laid down, v. 5. They that Are After the Flesh, do mind the things of the Flesh;
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but they that are after the spirit, the things of the spirit. NONLATINALPHABET signifies, 1. Affectum, Affection. Rom. 12.16. NONLATINALPHABET. 2. Sensum, Sense or relish.but they that Are After the Spirit, the things of the Spirit. signifies, 1. Affectum, Affection. Rom. 12.16.. 2. Sensum, Sense or relish.
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The Understanding is the palate of the Soul, the taster to the Will; it considers what things be good, and under that notion offers them to the Will.
The Understanding is the palate of the Soul, the taster to the Will; it considers what things be good, and under that notion offers them to the Will.
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Spiritual things are as dry Chips to a carnal heart, even as carnal things are contemptible to a spiritual mind. 3. Cogitationem, Thought.
Spiritual things Are as dry Chips to a carnal heart, even as carnal things Are contemptible to a spiritual mind. 3. Cogitationem, Thought.
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So for the most part it is taken, and notes the NONLATINALPHABET, and is meant of the higher Acts of the Soul. Frequent Thoughts discover rooted Affections.
So for the most part it is taken, and notes the, and is meant of the higher Acts of the Soul. Frequent Thoughts discover rooted Affections.
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Operations of the mind are the Indexes, NONLATINALPHABET of a regenerate or unregenerate Estate. If about Carnal, they evidence the bent of the heart to be turn'd that way,
Operations of the mind Are the Indexes, of a regenerate or unregenerate Estate. If about Carnal, they evidence the bent of the heart to be turned that Way,
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and that worldly Objects are dearest to them. If about Spiritual, they manifest Spiritual Objects to be the most grateful to the Soul.
and that worldly Objects Are dearest to them. If about Spiritual, they manifest Spiritual Objects to be the most grateful to the Soul.
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Carnal thoughts are signs of a languishing and feeble frame, but spiritual discover a well-temper'd and complexion'd Soul.
Carnal thoughts Are Signs of a languishing and feeble frame, but spiritual discover a well-tempered and complexioned Soul.
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As this is laid down by the Apostle, it hath, as some Pictures, a double aspect.
As this is laid down by the Apostle, it hath, as Some Pictures, a double aspect.
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'Tis a Character, and a Duty.
It's a Character, and a Duty.
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For v. 6. The Apostle enforceth it by the consideration of the danger of the one,
For v. 6. The Apostle enforceth it by the consideration of the danger of the one,
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and the happiness of the other. To be carnally minded is death, to be spiritually minded is life and peace. Death and Life,
and the happiness of the other. To be carnally minded is death, to be spiritually minded is life and peace. Death and Life,
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1. Effectivè, by way of Efficiency. As they deaden and enliven the Soul. Carnal Principles are Spiritual Diseases. Spiritual Thoughts are healing Restoratives.
1. Effectivè, by Way of Efficiency. As they deaden and enliven the Soul. Carnal Principles Are Spiritual Diseases. Spiritual Thoughts Are healing Restoratives.
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2. Consecutivè, by way of Consequence. Revenge and Justice attends the one, as Grace and Mercy accompanies the other.
2. Consecutivè, by Way of Consequence. Revenge and justice attends the one, as Grace and Mercy Accompanies the other.
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The proof of this is, v. 7. 'Tis death, because it is enmity to, and aversion from God, who is the fountain of life.
The proof of this is, v. 7. It's death, Because it is enmity to, and aversion from God, who is the fountain of life.
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'Tis the description of a Natural Estate, and what relation a man consider'd in his Corrupt Nature bears to God.
It's the description of a Natural Estate, and what Relation a man considered in his Corrupt Nature bears to God.
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NONLATINALPHABET. The most refined and elevated Thoughts, which have no other ground-work than Nature. The highest flights of an unregenerate Soul by the Feathers of the greatest Reason.
. The most refined and elevated Thoughts, which have no other groundwork than Nature. The highest flights of an unregenerate Soul by the Feathers of the greatest Reason.
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The Wisdom and Virtues of the Heathen were enmity: Therefore translated by some, Sapientia Carnis, the wisdom of the flesh. NONLATINALPHABET. Unregenerate man.
The Wisdom and Virtues of the Heathen were enmity: Therefore translated by Some, Sapientia Carnis, the Wisdom of the Flesh.. Unregenerate man.
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Flesh is usually taken in Scripture for the unregenerate part of the Soul. John 3.6. That which is born of the flesh, is flesh. NONLATINALPHABET. Not Enemy, but Enmity.
Flesh is usually taken in Scripture for the unregenerate part of the Soul. John 3.6. That which is born of the Flesh, is Flesh.. Not Enemy, but Enmity.
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1. Not Anger. That is not so bad. It may arise from some distaste; Every disgust snaps not Friendship in pieces.
1. Not Anger. That is not so bad. It may arise from Some distaste; Every disgust snaps not Friendship in Pieces.
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2. Not Aversion. That may be quickly remov'd. But,
2. Not Aversion. That may be quickly removed. But,
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3. Enmity. How directly opposite is Man to God? God is said to be Love,
3. Enmity. How directly opposite is Man to God? God is said to be Love,
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and Man Enmity, both in the abstract. Like that in Ezek. 44.6 Thou shalt say to the rebellion, NONLATINALPHABET Rebellion instead of Rebellious. Enmity in Nature;
and Man Enmity, both in the abstract. Like that in Ezekiel 44.6 Thou shalt say to the rebellion, Rebellion instead of Rebellious. Enmity in Nature;
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the Nature of God, and that of a corrupt Man, can never be reconciled. In the Verse observe,
the Nature of God, and that of a corrupt Man, can never be reconciled. In the Verse observe,
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1. A Proposition. The carnal mind, &c. 2. The Proof. 1. Proposition. 1. The state, Enmity. 2. The Object of this Enmity, God.
1. A Proposition. The carnal mind, etc. 2. The Proof. 1. Proposition. 1. The state, Enmity. 2. The Object of this Enmity, God.
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3. The subject or seat of it, Mind. 4. The qualification, Carnal. 2. The Proof. 'Tis not subject, &c. wherein observe, 1. Wilfulness. 'Tis not subject.
3. The Subject or seat of it, Mind. 4. The qualification, Carnal. 2. The Proof. It's not Subject, etc. wherein observe, 1. Wilfulness. It's not Subject.
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The holiness of the Law, like the light of the Sun, dazels its eyes, that he cannot endure it.
The holiness of the Law, like the Light of the Sun, dazzles its eyes, that he cannot endure it.
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If we be not God's Subjects, we must be his Enemies: For he that is not with Christ, is against him.
If we be not God's Subject's, we must be his Enemies: For he that is not with christ, is against him.
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2. Weakness. Neither indeed can be.
2. Weakness. Neither indeed can be.
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It cannot, Quia non vult, because it will not, saith Haymo. 'Tis an enemy to it;
It cannot, Quia non vult, Because it will not, Says Haymo. It's an enemy to it;
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and therefore will not be subject to its determinations.
and Therefore will not be Subject to its determinations.
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1. It cannot be perfectly subject. It may be subject to the material part, and outward bark, not to the spiritual and true intendment of the Law.
1. It cannot be perfectly Subject. It may be Subject to the material part, and outward bark, not to the spiritual and true intendment of the Law.
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2. It cannot, quà talis, as such. Sin cannot be reconcil'd to God, neither can a Sinner, as a Sinner.
2. It cannot, quà Talis, as such. since cannot be reconciled to God, neither can a Sinner, as a Sinner.
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It must be some superior Power that must conquer an Enemy that hath possession of a strong Fort.
It must be Some superior Power that must conquer an Enemy that hath possession of a strong Fort.
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Doctr. 1. A state of Nature is a state of Enmity against God. 2. Man is naturally an Enemy to the Soveraignty and Dominion of God.
Doctrine 1. A state of Nature is a state of Enmity against God. 2. Man is naturally an Enemy to the Sovereignty and Dominion of God.
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Not subject to the Law of God.
Not Subject to the Law of God.
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By Law, I mean not here the Moral Law only, but the whole Will and Rule of God, which is chiefly discover'd in his Law. For the first.
By Law, I mean not Here the Moral Law only, but the Whole Will and Rule of God, which is chiefly discovered in his Law. For the First.
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D. 1. A state of Nature is a state of Enmity against God. 1. For the Explication. 2. The Confirmation. 3. The Application.
D. 1. A state of Nature is a state of Enmity against God. 1. For the Explication. 2. The Confirmation. 3. The Application.
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1. What is meant by a Natural Man, or state of Nature?
1. What is meant by a Natural Man, or state of Nature?
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1. By a state of Nature is not meant the Human Nature, or Man as a Creature consisting of Body and Soul:
1. By a state of Nature is not meant the Human Nature, or Man as a Creature consisting of Body and Soul:
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Then Jesus Christ, who truly and really assum'd the Human Nature, was an Enemy to God, as well as we.
Then jesus christ, who truly and really assumed the Human Nature, was an Enemy to God, as well as we.
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Therefore some that understand those Scriptures which speak of the Flesh hindring us, of the natural or fleshly Body, are much mistaken:
Therefore Some that understand those Scriptures which speak of the Flesh hindering us, of the natural or fleshly Body, Are much mistaken:
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For if the Flesh as created, and not as corrupted, did impose a necessity upon us of sinning, it would necessarily follow, that God did first place in us a natural enmity,
For if the Flesh as created, and not as corrupted, did impose a necessity upon us of sinning, it would necessarily follow, that God did First place in us a natural enmity,
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and so is the Author of all our Sin.
and so is the Author of all our Sin.
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And also that Christ could not be free from this black Character, if it be owned (as it must be) that he had a Nature of the same kind and mould as ours are.
And also that christ could not be free from this black Character, if it be owned (as it must be) that he had a Nature of the same kind and mould as ours Are.
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God did not in Creation implant in us a Principle of contrariety to him;
God did not in Creation implant in us a Principle of contrariety to him;
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neither could a God of infinite Goodness dash any such blot upon Man's Nature, for he fram'd him in an exact harmony to his own Will,
neither could a God of infinite goodness dash any such blot upon Man's Nature, for he framed him in an exact harmony to his own Will,
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and printed him a fair Copy without any Errata's, according to his own Image, which is nothing but Holiness and Love.
and printed him a fair Copy without any Errata's, according to his own Image, which is nothing but Holiness and Love.
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But our defection from God puts us into this State, which is maintain'd by our inherent and tumultuous Lusts.
But our defection from God puts us into this State, which is maintained by our inherent and tumultuous Lusts.
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In our Creation there was an union to God; in our Corruption a separation from Him, whence ariseth an opposition to him;
In our Creation there was an Union to God; in our Corruption a separation from Him, whence arises an opposition to him;
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so that it is not created, but corrupted Nature which is here meant. 2. Every Prophane Man is a Natural Man, and consequently an Enemy.
so that it is not created, but corrupted Nature which is Here meant. 2. Every Profane Man is a Natural Man, and consequently an Enemy.
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Wicked Works are demonstrativè, demonstratively denials of God. Tit. 1.16. In works they deny him.
Wicked Works Are demonstrativè, demonstratively denials of God. Tit. 1.16. In works they deny him.
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Sensual, and having not the spirit, are put together, Jude 19. That man that is actuated by sensuality, is not acted by the Holy, but by the Diabolical Spirit.Sensual, and having not the Spirit, Are put together, U^de 19. That man that is actuated by sensuality, is not acted by the Holy, but by the Diabolical Spirit.
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Luxurious Persons, that make their Belly their God, are term'd Enemies to the Cross of Christ, Phil. 3.18.
Luxurious Persons, that make their Belly their God, Are termed Enemies to the Cross of christ, Philip 3.18.
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And if Enemies to the Cross of Christ, then Enemies to God, who was engaged in the greatest Design that ever was upon the Stage of Heaven and Earth, at the time of Christ's being upon the Cross.
And if Enemies to the Cross of christ, then Enemies to God, who was engaged in the greatest Design that ever was upon the Stage of Heaven and Earth, At the time of Christ's being upon the Cross.
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And if Enemies to the Cross of Christ, then Enemies to all those Attributes of Wisdom, Power, Holiness, Truth, Justice, Mercy, which God glorified in the Death of Christ,
And if Enemies to the Cross of christ, then Enemies to all those Attributes of Wisdom, Power, Holiness, Truth, justice, Mercy, which God glorified in the Death of christ,
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and in the most illustrious manner. 3. Every unrenew'd man, though never so richly endowed with morals, is a Natural Man.
and in the most illustrious manner. 3. Every unrenewed man, though never so richly endowed with morals, is a Natural Man.
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What is call'd NONLATINALPHABET in the Text, is called, 1 Cor. 2.14. NONLATINALPHABET, one that hath nothing excellent but a rational Soul.
What is called in the Text, is called, 1 Cor. 2.14., one that hath nothing excellent but a rational Soul.
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As NONLATINALPHABET is opposed to NONLATINALPHABET, it is a Soul jointur'd in the richest Dowry of Nature.
As is opposed to, it is a Soul jointured in the Richest Dowry of Nature.
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And as opposed to NONLATINALPHABET, a fleshly Man, it notes a freedom from gross pollutions and defilements without.
And as opposed to, a fleshly Man, it notes a freedom from gross pollutions and defilements without.
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A NONLATINALPHABET, is one led by the Rational Dictates of his Mind, and NONLATINALPHABET is a man led by his Sensitive Affections.
A, is one led by the Rational Dictates of his Mind, and is a man led by his Sensitive Affections.
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Though the one be better than the other, and more agreable to the order of Nature,
Though the one be better than the other, and more agreeable to the order of Nature,
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yet both being corrupted and defiled, are contrary to God.
yet both being corrupted and defiled, Are contrary to God.
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Suppose a Man with the highest Endowments of Reason, Wisdom, Understanding, Learning, as wise as Solomon, and suppose him as rich in Morals as in Intellectuals;
Suppose a Man with the highest Endowments of Reason, Wisdom, Understanding, Learning, as wise as Solomon, and suppose him as rich in Morals as in Intellectuals;
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yet if he be not renewed in the spirit of his mind, Rom. 12.2.
yet if he be not renewed in the Spirit of his mind, Rom. 12.2.
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i. e. the more spiritual and rational part of his Soul, though there be never so fair a frontispiece, colour,i. e. the more spiritual and rational part of his Soul, though there be never so fair a frontispiece, colour,
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and pretences of friendship, yet such a Man is an Enemy; because by all that strength of Nature he cannot have a knowledge of spiritual things, or a faith in God;
and pretences of friendship, yet such a Man is an Enemy; Because by all that strength of Nature he cannot have a knowledge of spiritual things, or a faith in God;
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and without a knowledge of him, he cannot be subject to him; and without faith it is impossible to do any thing to please him.
and without a knowledge of him, he cannot be Subject to him; and without faith it is impossible to do any thing to please him.
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The civillest Heathens, who disdain'd those ugly and carnal Sins of Drunkenness, Lust, &c. yet were possessed by the more spiritual Legions of Pride and Vain-glory, &c. Though you have not outwardly the filthiness of the Flesh,
The civilest heathens, who disdained those ugly and carnal Sins of drunkenness, Lust, etc. yet were possessed by the more spiritual Legions of Pride and Vainglory, etc. Though you have not outwardly the filthiness of the Flesh,
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yet you may flow with a greater filthiness of the Spirit.
yet you may flow with a greater filthiness of the Spirit.
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External Acts of pollution are more abhorred by Reason, because they are more brutish, they degrade the Nature of a Man, and disgrace his Person.
External Acts of pollution Are more abhorred by Reason, Because they Are more brutish, they degrade the Nature of a Man, and disgrace his Person.
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But in Heart-sins, though there be not so much of discredit, there is more of enmity.
But in Heart sins, though there be not so much of discredit, there is more of enmity.
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2. What kind of Enmity this is. 1. I understand it of Nature, not of Actions only.
2. What kind of Enmity this is. 1. I understand it of Nature, not of Actions only.
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Every Action of a Natural Man is an Enemy's Action, but not an Action of Enmity.
Every Actium of a Natural Man is an Enemy's Actium, but not an Actium of Enmity.
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A Toad doth not envenome every spire of Grass it crawls upon, nor poison every thing it toucheth, but its Nature is poisonous.
A Toad does not envenom every spire of Grass it crawls upon, nor poison every thing it touches, but its Nature is poisonous.
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Certainly every man's Nature is worse than his Actions:
Certainly every Man's Nature is Worse than his Actions:
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As Waters are purest at the Fountain, and poison most pernicious in the Mass, so is Enmity in the heart.
As Waters Are Purest At the Fountain, and poison most pernicious in the Mass, so is Enmity in the heart.
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And as Waters relish of the Mineral-Vein they run through, so the Actions of a Wicked man are tinctured with the enmity they spring from,
And as Waters relish of the Mineral-Vein they run through, so the Actions of a Wicked man Are tinctured with the enmity they spring from,
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but the mass and strength of this is lodg'd in his Nature.
but the mass and strength of this is lodged in his Nature.
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There is in all our Natures such a devilish contrariety to God, that if God should leave a man to the current of his own heart, it would overflow in all kind of wickedness:
There is in all our Nature's such a devilish contrariety to God, that if God should leave a man to the current of his own heart, it would overflow in all kind of wickedness:
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For the best meer Nature hath fundamentally and radically as much of this enmity, as the worst:
For the best mere Nature hath fundamentally and radically as much of this enmity, as the worst:
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For the disposition is the same, though the effects may be restrain'd in some men more than in others.
For the disposition is the same, though the effects may be restrained in Some men more than in Others.
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No man is any more born with a love to God, than he is with the knowledge of the highest Sciences.
No man is any more born with a love to God, than he is with the knowledge of the highest Sciences.
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There is indeed an active power to the attainment of those by the assistance of a good Education;
There is indeed an active power to the attainment of those by the assistance of a good Education;
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but man hath only a passive power to the other, as being a Subject passively capable of the Grace of God.
but man hath only a passive power to the other, as being a Subject passively capable of the Grace of God.
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The inherency of this enmity in our Nature the Psalmist expresseth, when he tells us, Psal. 58.3, 4. The wicked are estranged from the womb, they go astray as soon as ever they be born.
The inherency of this enmity in our Nature the Psalmist Expresses, when he tells us, Psalm 58.3, 4. The wicked Are estranged from the womb, they go astray as soon as ever they be born.
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They go sinfully, before they go naturally.
They go sinfully, before they go naturally.
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Their poison is like the poison of a Serpent, which you know is radically the same in all of the same Species.
Their poison is like the poison of a Serpent, which you know is radically the same in all of the same Species.
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2. 'Tis a state of Enmity.
2. It's a state of Enmity.
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Godly men may do an Enemy's Action, but they are not in a state of enmity.
Godly men may do an Enemy's Actium, but they Are not in a state of enmity.
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They may be cheated into sin, but they do not dwell in it;
They may be cheated into since, but they do not dwell in it;
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they may fall into it as a man into a Ditch, but they lie not in it.
they may fallen into it as a man into a Ditch, but they lie not in it.
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There may be some jarrings between God and a regenerate Man; God may be displeased with him, and he disgusted with God, and jealous of him,
There may be Some jarrings between God and a regenerate Man; God may be displeased with him, and he disgusted with God, and jealous of him,
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as in the Case of Jonah, a Type of Christ; but there is not a stated War.
as in the Case of Jonah, a Type of christ; but there is not a stated War.
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But a Natural man is in a state of universal contrariety. 1. All times, its rooted in the Nature of a man.
But a Natural man is in a state of universal contrariety. 1. All times, its rooted in the Nature of a man.
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'Tis call'd a root of bitterness planted in a man's disposition: Therefore bitterness is a quality essential to it, and inseparable from it:
It's called a root of bitterness planted in a Man's disposition: Therefore bitterness is a quality essential to it, and inseparable from it:
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For while it remains a Root, it will remain bitter.
For while it remains a Root, it will remain bitter.
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You can never suppose a thing to exist, and be without its Nature, and the Modes and Qualities due to such a Being;
You can never suppose a thing to exist, and be without its Nature, and the Modes and Qualities due to such a Being;
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or a man to live, and be without a Soul.
or a man to live, and be without a Soul.
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So you cannot suppose a corrupted Creature to be one moment of time without this enmity, no more than a Serpent can be imagin'd to retain its Nature without the Venome inherent in it,
So you cannot suppose a corrupted Creature to be one moment of time without this enmity, no more than a Serpent can be imagined to retain its Nature without the Venom inherent in it,
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though there is not at all times the discovery of it. 2. In every sinful Act.
though there is not At all times the discovery of it. 2. In every sinful Act.
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Though the interest of particular Sins may be contrary to one another, yet they all conspire in a joint League against God.
Though the Interest of particular Sins may be contrary to one Another, yet they all conspire in a joint League against God.
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Scelera dissident. Sins snarl at one another; Scelera dissident. Sins snarl At one Another;
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Covetousness and Prodigality, Covetousness and Intemperance cannot agree, but they are all in an amicable combination against the Interest of God.
Covetousness and Prodigality, Covetousness and Intemperance cannot agree, but they Are all in an amicable combination against the Interest of God.
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In betraying Christ Judas was acted by Covetousness, the High Priest by Envy, Pilate by Popularity, In betraying christ Judas was acted by Covetousness, the High Priest by Envy, Pilate by Popularity,
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but all shook hands together in the murthering of Christ. And those various Iniquities were blended together, to make up one lump of Enmity.
but all shook hands together in the murdering of christ. And those various Iniquities were blended together, to make up one lump of Enmity.
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Though in every Sin there is not an express hatred of God, yet there is Odium Dei participativè, some participation of hatred of him.
Though in every since there is not an express hatred of God, yet there is Odium Dei participativè, Some participation of hatred of him.
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As all virtuous Actions partake of the nature of love to the chiefest good, our beloved Object;
As all virtuous Actions partake of the nature of love to the chiefest good, our Beloved Object;
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so all vicious Actions, which are at a distance from the chief end, are marshall'd by,
so all vicious Actions, which Are At a distance from the chief end, Are marshaled by,
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and tinctur'd with that inward enmity which lurks in the Soul. 3. Objectively universal against all the Attributes of God.
and tinctured with that inward enmity which lurks in the Soul. 3. Objectively universal against all the Attributes of God.
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For Sin being an opposition to the Law of God, is consequently a contrariety to his Will,
For since being an opposition to the Law of God, is consequently a contrariety to his Will,
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and his Understanding, and therefore to all those Attributes which flow from his Will, as Goodness, Righteousness, Truth;
and his Understanding, and Therefore to all those Attributes which flow from his Will, as goodness, Righteousness, Truth;
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and his Understanding, as Wisdom, Knowledge.
and his Understanding, as Wisdom, Knowledge.
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Though every Law proceeds from the Will of the Lawgiver, and doth formally consist in actu voluntatis, yet it doth presuppose actum intellectus, i. e.
Though every Law proceeds from the Will of the Lawgiver, and does formally consist in Acts voluntatis, yet it does presuppose Acts Intellectus, i. e.
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Though it doth consist in the Will of the Law-giver, yet it presupposeth the Wisdom of the Law-giver to be the Fountain.
Though it does consist in the Will of the Lawgiver, yet it presupposeth the Wisdom of the Lawgiver to be the Fountain.
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As the Understanding of God doth precede the Act of his Will, so every Sin being against the Will of God, is also against the Infinite Reason and Wisdom of God, which is the foundation of all his Laws. 3dly. This enmity against God 'tis habitually seated in the mind.
As the Understanding of God does precede the Act of his Will, so every since being against the Will of God, is also against the Infinite Reason and Wisdom of God, which is the Foundation of all his Laws. 3dly. This enmity against God it's habitually seated in the mind.
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Corruption extends its Empire as large as Regeneration;
Corruption extends its Empire as large as Regeneration;
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but this is seated in the mind, and the most spiritual part of it, Rom. 12.2. renew'd in the spirit of your mind;
but this is seated in the mind, and the most spiritual part of it, Rom. 12.2. renewed in the Spirit of your mind;
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it doth not content it self with the Outworks of the Affections, but triumphs in the chiefest Fort of the Soul, and there displays its Banners.
it does not content it self with the Outworks of the Affections, but Triumphos in the chiefest Fort of the Soul, and there displays its Banners.
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The great contest between God and the Devil is in the Understanding and Will. The Standards are first erected there.
The great contest between God and the devil is in the Understanding and Will. The Standards Are First erected there.
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As in Conversion, the mind is first enlightned by God, and the Will first inclin'd; so in Seduction, they are first possessed by Satan.
As in Conversion, the mind is First enlightened by God, and the Will First inclined; so in Seduction, they Are First possessed by Satan.
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Hence a natural man is describ'd to be one that fulfils the desires of the mind, as well as of the flesh, Eph. 2.3. In this part, wherein God placed the most splendid part of his Image, doth the Devil diffuse his poison:
Hence a natural man is described to be one that fulfils the Desires of the mind, as well as of the Flesh, Ephesians 2.3. In this part, wherein God placed the most splendid part of his Image, does the devil diffuse his poison:
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And Wisdom, the chiefest Flower in the rational part of Man, is infected with this Plague,
And Wisdom, the chiefest Flower in the rational part of Man, is infected with this Plague,
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for that is devilish too, Jam. 3.15. The mind thus infected, is like those eminent Persons, that spread the contagion of their Vices to all their Attendants.
for that is devilish too, Jam. 3.15. The mind thus infected, is like those eminent Persons, that spread the contagion of their Vices to all their Attendants.
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If it be thus in the noblest and governing part of the Soul, it must be so also in the other Faculties, which are directed by it,
If it be thus in the Noblest and governing part of the Soul, it must be so also in the other Faculties, which Are directed by it,
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and observe the dictates of it. The other Faculties, like common Soldiers in a War, fight for the Prey and Booty;
and observe the dictates of it. The other Faculties, like Common Soldiers in a War, fight for the Prey and Booty;
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but the Mind, the Sovereign, being fill'd with Principles of a more direct contrariety to God, fights for the superiority,
but the Mind, the Sovereign, being filled with Principles of a more Direct contrariety to God, fights for the superiority,
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and orders all the motions of the lower Rout. But more particularly, there is, 1. Odium aversionis, as opposed to desire.
and order all the motions of the lower Rout. But more particularly, there is, 1. Odium aversionis, as opposed to desire.
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Thus man hates God, because he turns from him.
Thus man hates God, Because he turns from him.
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Man naturally gives his vote for God's absence, and is so far from loving the practice, that his stomach abhors the knowledge of God's ways, Job 21.14. That say unto God, Depart from us, for we desire not the knowledge of thy ways.
Man naturally gives his vote for God's absence, and is so Far from loving the practice, that his stomach abhors the knowledge of God's ways, Job 21.14. That say unto God, Depart from us, for we desire not the knowledge of thy ways.
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That say unto God. No Creature durst be so bold to say it to God's face;
That say unto God. No Creature durst be so bold to say it to God's face;
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but it is the language of our Natures, though not of our Tongues. We desire not the knowledge of thy ways.
but it is the language of our Nature's, though not of our Tongues. We desire not the knowledge of thy ways.
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The Laws and ways of God which he commands us to walk in, are too holy, righteous and spiritual for our Corrupted Nature.
The Laws and ways of God which he commands us to walk in, Are too holy, righteous and spiritual for our Corrupted Nature.
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By sin we stand indebted to God, and therefore have an aversion from him; as Debtors hate the sight of their Creditors, and are loth to meet them.
By since we stand indebted to God, and Therefore have an aversion from him; as Debtors hate the sighed of their Creditors, and Are loath to meet them.
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Adam fled from God, when he had run upon God's Score:Adam fled from God, when he had run upon God's Score:
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Sin is a Disease, and so contrary to that Physick which would abate the violence of the Humour.
since is a Disease, and so contrary to that Physic which would abate the violence of the Humour.
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God's presence and purity is too dazling a sight for sinful men:
God's presence and purity is too dazzling a sighed for sinful men:
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And therefore they cannot look upon God, but are like sore Eyes that are distemper'd with the Sun.
And Therefore they cannot look upon God, but Are like soar Eyes that Are distempered with the Sun.
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2. Odium Prosecutionis, which implies a detestation opposite to love and affection. And so there is not only an aversion from God, but an opposition to him.
2. Odium Prosecutionis, which Implies a detestation opposite to love and affection. And so there is not only an aversion from God, but an opposition to him.
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Both those parts of hatred are describ'd, Col. 1.21. And you that were sometime alienated and enemies in your minds by wicked works. Here is, 1. Alienation, which is aversion. 2. Enmity, which is opposition;
Both those parts of hatred Are described, Col. 1.21. And you that were sometime alienated and enemies in your minds by wicked works. Here is, 1. Alienation, which is aversion. 2. Enmity, which is opposition;
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and both seated in the mind. Though some expound Alienation according to outward, Enmity according to inward estate.
and both seated in the mind. Though Some expound Alienation according to outward, Enmity according to inward estate.
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But the Apostle declares hatred to be compleat in those two, Alienation and Enmity, which is both in Mind and Works;
But the Apostle declares hatred to be complete in those two, Alienation and Enmity, which is both in Mind and Works;
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Mind as the Seat, Works as the issues of it. Enemies in disposition and action, principle and execution. This Odium persecutionis is,
Mind as the Seat, Works as the issues of it. Enemies in disposition and actium, principle and execution. This Odium persecutionis is,
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1. Natural, which we call Antipathy. And there are steps of this among many Creatures:
1. Natural, which we call Antipathy. And there Are steps of this among many Creatures:
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Many men have an abhorrency to some kind of Meats, and can never endure the taste, nor the sight;
Many men have an abhorrency to Some kind of Meats, and can never endure the taste, nor the sighed;
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and if unawares they eat any of that disagreeing sort, it breeds a Distemper in the Body.
and if unawares they eat any of that disagreeing sort, it breeds a Distemper in the Body.
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Some men have had antipathy at the sight of some Creatures, as Germanicus, according to Plutarch 's relation, could not endure the crowing of a Cock.
some men have had antipathy At the sighed of Some Creatures, as Germanicus, according to Plutarch is Relation, could not endure the crowing of a Cock.
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Another the smell or touch of a Rose. Antipathies have been observed between some Creatures after they are dead.
another the smell or touch of a Rose. Antipathies have been observed between Some Creatures After they Are dead.
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The Guts of a Lamb and Wolf upon the same Instrument can never be tun'd. The Blood of Dragons and Eagles can never mix together.
The Guts of a Lamb and Wolf upon the same Instrument can never be tuned. The Blood of Dragons and Eagles can never mix together.
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Some Plants will not grow by one another.
some Plants will not grow by one Another.
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There is not such a hatred absolutely between God and Man, though there be between God and Sin:
There is not such a hatred absolutely between God and Man, though there be between God and since:
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Because there may be a reconciliation between God and a Sinner, but not between God and Sin: For Antipathies are irreconcileable.
Because there may be a reconciliation between God and a Sinner, but not between God and since: For Antipathies Are Irreconcilable.
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The enmity between God and a Sinner is not founded in Nature, but Corrupt Nature; and this Nature may be remov'd by satisfaction and regeneration.
The enmity between God and a Sinner is not founded in Nature, but Corrupt Nature; and this Nature may be removed by satisfaction and regeneration.
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A fundamental Reconciliation was the great intendment of God in the death of Christ: For he was in him as in his Ambassador reconciling the World unto himself:
A fundamental Reconciliation was the great intendment of God in the death of christ: For he was in him as in his Ambassador reconciling the World unto himself:
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And an actual reconciliation is made between God and a particular Soul at the first instant of faith;
And an actual reconciliation is made between God and a particular Soul At the First instant of faith;
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though this reconciliation be made between God and Man, yet not between God and the Corrupt Nature of Man:
though this reconciliation be made between God and Man, yet not between God and the Corrupt Nature of Man:
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For it would be against God's Nature to be reconcil'd to that, though he be his Creature;
For it would be against God's Nature to be reconciled to that, though he be his Creature;
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because since his Nature is infinitely good, he cannot but love goodness, as it is a resemblance of himself,
Because since his Nature is infinitely good, he cannot but love Goodness, as it is a resemblance of himself,
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and consequently cannot but abhor unrighteousness, as being most distant from his Nature;
and consequently cannot but abhor unrighteousness, as being most distant from his Nature;
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and therefore never will express any dearness or intimacy to man's Corrupted Nature, but to man justify'd and regenerate.
and Therefore never will express any dearness or intimacy to Man's Corrupted Nature, but to man justified and regenerate.
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But the enmity which is between God and Sin is founded in the Nature of God,
But the enmity which is between God and since is founded in the Nature of God,
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and the Nature of Sin. Sin being the summum Malum, the greatest Evil, is naturally most opposite to God, who is the summum Bonum, the greatest Good.
and the Nature of Sin. since being the summum Malum, the greatest Evil, is naturally most opposite to God, who is the summum Bonum, the greatest Good.
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So that God can never be reconcil'd to Sin, or Sin to God:
So that God can never be reconciled to since, or since to God:
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For on the one side God must part with his Holiness, or Sin with its Malice and Impurity,
For on the one side God must part with his Holiness, or since with its Malice and Impurity,
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and so God cease to be God, or Sin cease to be Sin.
and so God cease to be God, or since cease to be Sin.
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As God is unchangeably good both in Nature and Decree, so Sin is unchangeably Evil. As God can never cease to be good,
As God is unchangeably good both in Nature and decree, so since is unchangeably Evil. As God can never cease to be good,
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so Sin can never cease to be Sin;
so since can never cease to be since;
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because the natural imprinted Law of God can never cease to be his Law, because it is grounded upon eternal Principles of Righteousness. God's Nature is against Sin:
Because the natural imprinted Law of God can never cease to be his Law, Because it is grounded upon Eternal Principles of Righteousness. God's Nature is against since:
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For if his hating Sin were a meer voluntary Act, he might then either love it,
For if his hating since were a mere voluntary Act, he might then either love it,
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or detest it, which he pleas'd. But is God unrighteous to love unrighteousness? No, 'tis a voluntary, natural Act.
or detest it, which he pleased. But is God unrighteous to love unrighteousness? No, it's a voluntary, natural Act.
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The hatred Sin hath to God, hath no mixture of love; the hatred a man hath to God, may have some mixture of a natural love,
The hatred since hath to God, hath no mixture of love; the hatred a man hath to God, may have Some mixture of a natural love,
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because of the kindness he knows he receives from God. 2ly. Acquired hatred, which is grounded upon diversity of interests.
Because of the kindness he knows he receives from God. 2ly. Acquired hatred, which is grounded upon diversity of interests.
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Various interests must have contrary means for the attainment of their ends.
Various interests must have contrary means for the attainment of their ends.
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The interest of a Sinner as such, qua talis, consists in gratifying the importunities of his lusts, in finding out occasions of pleasures;
The Interest of a Sinner as such, qua Talis, consists in gratifying the importunities of his Lustiest, in finding out occasions of pleasures;
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and the interest of God lies in vindicating the Righteousness of his Commands, and maintaining the Truth of his Threatnings. This is either, 1. Direct.
and the Interest of God lies in vindicating the Righteousness of his Commands, and maintaining the Truth of his Threatenings. This is either, 1. Direct.
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When a Man burns with a desire of revenge against another for some real or supposed affront, endeavouring to do him all the ill offices in his Power.
When a Man burns with a desire of revenge against Another for Some real or supposed affront, endeavouring to do him all the ill Offices in his Power.
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This none but the despairing and malicious Devils are guilty of, who know themselves to be under an inevitable Sentence.
This none but the despairing and malicious Devils Are guilty of, who know themselves to be under an inevitable Sentence.
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In this, some place the Sin against the Holy Ghost, and make it to be a direct and malicious hatred of God.
In this, Some place the since against the Holy Ghost, and make it to be a Direct and malicious hatred of God.
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But that will be a question, whether a Creature in a possibility, and probability of Salvation,
But that will be a question, whither a Creature in a possibility, and probability of Salvation,
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and presuming upon mercy, can maliciously take up Arms against God as God.
and presuming upon mercy, can maliciously take up Arms against God as God.
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For as I believe, there is no settled Opinionative Atheism in the World, nor a man ever in any Age, that did deliberately think there was no God,
For as I believe, there is no settled Opinionative Atheism in the World, nor a man ever in any Age, that did deliberately think there was no God,
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so I believe there is no setled malice against God.
so I believe there is no settled malice against God.
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But there may be a malicious contempt of Christ, such as Julian 's was, who in scorn term'd him the Galilaean.
But there may be a malicious contempt of christ, such as Julian is was, who in scorn termed him the Galilaean.
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15. Joh. 24. They have hated me, and my Father also; me directly, my Father interpretatively or virtually, through many sins.
15. John 24. They have hated me, and my Father also; me directly, my Father interpretatively or virtually, through many Sins.
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As when he saith, those that have seen me, have seen my Father also; Me plainly, evidently, in my Person and Works; As when he Says, those that have seen me, have seen my Father also; Me plainly, evidently, in my Person and Works;
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my Father virtually, as I am his Extraordinary Ambassador in the World, to represent him;
my Father virtually, as I am his Extraordinary Ambassador in the World, to represent him;
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and because they have seen the power of my Father acting in and by me in the Miracles I have wrought.
and Because they have seen the power of my Father acting in and by me in the Miracles I have wrought.
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So that they hated the Father as they had seen him; i. e. Not directly, but in his Agent our Saviour.
So that they hated the Father as they had seen him; i. e. Not directly, but in his Agent our Saviour.
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Their hatred of God was as their sight of God had been. 2ly. Implicitè & interpretativè.
Their hatred of God was as their sighed of God had been. 2ly. Implicitè & interpretativè.
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Idem velle & nolle est proprium amicorum. Lovers are said to have but one Soul; and therefore but one will.Idem velle & nolle est proprium amicorum. Lovers Are said to have but one Soul; and Therefore but one will.
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Men love not the things that God loves, and therefore may be said to hate him.
Men love not the things that God loves, and Therefore may be said to hate him.
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A Man may be said to hate God, as Men are said to wrong their own Souls;
A Man may be said to hate God, as Men Are said to wrong their own Souls;
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and love death, and despise their own Souls, Prov. 8.36. He that sins against me, wrongs his own Soul;
and love death, and despise their own Souls, Curae 8.36. He that Sins against me, wrongs his own Soul;
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all they that hate me love death. Pro. 15.32.all they that hate me love death. Pro 15.32.
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He that refuseth instruction, despiseth his own Soul. Consecutivè, as they do those things that will be an injury unto, and bring death upon them.He that Refuseth instruction, despises his own Soul. Consecutivè, as they do those things that will be an injury unto, and bring death upon them.
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As a Thief may be said in this sense to hate his own Life, because he doth those things which will be the Occasion and meritorious Cause of his destruction.
As a Thief may be said in this sense to hate his own Life, Because he does those things which will be the Occasion and meritorious Cause of his destruction.
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For no Man doth formally love death as death, or despise his own Soul, but in doing those things, the effects whereof are such as a man may be said to contemn himself.
For no Man does formally love death as death, or despise his own Soul, but in doing those things, the effects whereof Are such as a man may be said to contemn himself.
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So Men acting those things which justle with God's Law, and stand diametrically opposite to his Will, are said to hate God.
So Men acting those things which justle with God's Law, and stand diametrically opposite to his Will, Are said to hate God.
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In this respect, Sin is call'd a contempt of God, not formal and express, but implicit and interpretative,
In this respect, since is called a contempt of God, not formal and express, but implicit and interpretative,
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because by Sin the Law of God is contemn'd, and consequently the Authority, Will, and Wisdom of the Law-giver, 1 Sam. 2.30.
Because by since the Law of God is contemned, and consequently the authority, Will, and Wisdom of the Lawgiver, 1 Sam. 2.30.
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They that despise me, shall be lightly esteem'd. They that despise me, shall be lightly esteemed.
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The nature of Hatred being thus explain'd, let us see what kind of Enmity against God this is. 1. Negatively.
The nature of Hatred being thus explained, let us see what kind of Enmity against God this is. 1. Negatively.
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1. We hate not God as God.
1. We hate not God as God.
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'Tis not the primary intention of a Creature to set it self against the Nature of God. And indeed, it is impossible:
It's not the primary intention of a Creature to Set it self against the Nature of God. And indeed, it is impossible:
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because God absolutely consider'd, hath all the attractives of Love, since the noblest Perfections of the Creatures are in a more excellent manner united in him as the Original.
Because God absolutely considered, hath all the attractives of Love, since the Noblest Perfections of the Creatures Are in a more excellent manner united in him as the Original.
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As a Man cannot will sin as sin, because it is purely evil;
As a Man cannot will since as since, Because it is purely evil;
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and therefore cannot be the object of the Desire, since his Will is carry'd out to things under the notion of Good:
and Therefore cannot be the Object of the Desire, since his Will is carried out to things under the notion of Good:
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So we cannot hate God as God, because of the amiableness of his Nature; and what we conceive good, cannot be the object of contempt.
So we cannot hate God as God, Because of the amiableness of his Nature; and what we conceive good, cannot be the Object of contempt.
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No man can hate truth as truth, or good as good; because the one is the Proper Object of his understanding, the other of his Will,
No man can hate truth as truth, or good as good; Because the one is the Proper Object of his understanding, the other of his Will,
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though he may hate them both under an apprehension, that they are evil, and inconvenient to him.
though he may hate them both under an apprehension, that they Are evil, and inconvenient to him.
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God in himself, as he is known by an open Vision, cannot be a motive to Enmity, no, not to the Devils themselves, God in himself, as he is known by an open Vision, cannot be a motive to Enmity, no, not to the Devils themselves,
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but as they apprehend his Nature destructive of their well-being.
but as they apprehend his Nature destructive of their well-being.
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We never yet met with any so monstrously base, as to hate a Creature as a Creature; or Man as Man;
We never yet met with any so monstrously base, as to hate a Creature as a Creature; or Man as Man;
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not a Toad or a Serpent as a Creature, but as it is venomous. And though Timon was sirnam'd NONLATINALPHABET, because possess'd with a melancholly kind of hatred;
not a Toad or a Serpent as a Creature, but as it is venomous. And though Timon was surnamed, Because possessed with a melancholy kind of hatred;
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yet he profess'd he hated bad Men, because of their Vices;
yet he professed he hated bad Men, Because of their Vices;
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and good Men, because they did not concur with him in so intense and exact a hatred of the Enormities of the World.
and good Men, Because they did not concur with him in so intense and exact a hatred of the Enormities of the World.
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And as it is impossible that we should hate a Creature under the notion of a Creature,
And as it is impossible that we should hate a Creature under the notion of a Creature,
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because there is nothing in the simple notion of a creature contrary to us, but in regard of some appropriated nature of this or that Creature of a different or contrary stamp to our own;
Because there is nothing in the simple notion of a creature contrary to us, but in regard of Some appropriated nature of this or that Creature of a different or contrary stamp to our own;
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so neither can we hate God as God, because in the general and abstracted notion of God, there is nothing contrary to Man, no nor to corrupted Man,
so neither can we hate God as God, Because in the general and abstracted notion of God, there is nothing contrary to Man, no nor to corrupted Man,
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but he is an infinite Mirror of Goodness, and ravishing Loveliness. 2ly. We hate not God as Creator and Preserver.
but he is an infinite Mirror of goodness, and ravishing Loveliness. 2ly. We hate not God as Creator and Preserver.
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Hatred always supposeth some injury either real or imaginary, or at least the fear of some.
Hatred always Supposeth Some injury either real or imaginary, or At least the Fear of Some.
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And our hatred doth evaporate, when we find him to be good, whom we hated under a conceit of being bad,
And our hatred does evaporate, when we find him to be good, whom we hated under a conceit of being bad,
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or when our supposed injuries are recompenced by comforting benefits.
or when our supposed injuries Are recompensed by comforting benefits.
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What Servant can disdain his Master for feeding him, or what Child hate his Father for begetting and maintaining him? This is contrary to the common sparks of ingenuity, which are in the natures of Men, and against their natural interest.
What Servant can disdain his Master for feeding him, or what Child hate his Father for begetting and maintaining him? This is contrary to the Common sparks of ingenuity, which Are in the nature's of Men, and against their natural Interest.
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Reason will acquaint men with a First Cause; and that their Beings are produced and preserved by a power superior to their own.
Reason will acquaint men with a First Cause; and that their Beings Are produced and preserved by a power superior to their own.
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Who can loath this infinite Sun for the constant refreshment they receive by his beams and influences, any more than a man can hate the created Sun,
Who can loath this infinite Sun for the constant refreshment they receive by his beams and influences, any more than a man can hate the created Sun,
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for the kindly warmth darted upon him?
for the kindly warmth darted upon him?
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In this respect natural men from a common ingenuity, have some starts of love to God,
In this respect natural men from a Common ingenuity, have Some starts of love to God,
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though this is not a love of a right impression:
though this is not a love of a right impression:
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because it respects not the Excellency of God's Nature, but the agreeableness of his benefits to us,
Because it respects not the Excellency of God's Nature, but the agreeableness of his benefits to us,
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and so is rather a self-love, as terminated principally in our own welfare, sustain'd and increas'd by the influence of his Providence.
and so is rather a Self-love, as terminated principally in our own welfare, sustained and increased by the influence of his Providence.
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Sometimes this love to God, which a wicked Man thinks himself endued with, is rather an Enmity,
Sometime this love to God, which a wicked Man thinks himself endued with, is rather an Enmity,
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when he loves God with an only respect to his own corrupt Ends. As when he professeth an affection to God for his preservation, that he may the longer continue in the society of his darling lusts.
when he loves God with an only respect to his own corrupt Ends. As when he Professes an affection to God for his preservation, that he may the longer continue in the society of his darling Lustiest.
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Or when he loves God for the wealth he gives him; Because he hath thereby the more materials for his luxury and voluptuousness:
Or when he loves God for the wealth he gives him; Because he hath thereby the more materials for his luxury and voluptuousness:
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This is such an affection to God, which may be term'd an Enmity, since it is subordinate to the love of his brutish lusts.
This is such an affection to God, which may be termed an Enmity, since it is subordinate to the love of his brutish Lustiest.
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'Tis a love of him for those mercies which he turns into fuel to support his natural contrariety against God. 2ly. Positively.
It's a love of him for those Mercies which he turns into fuel to support his natural contrariety against God. 2ly. Positively.
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1. We hate God as a Soveraign. Man cannot endure a superior: He would be uncontrolable.
1. We hate God as a Sovereign. Man cannot endure a superior: He would be uncontrollable.
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Pharaoh 's principle, that would acknowledge none above him, but proclaim'd War against Heaven, this dwells naturally in every one, Psal. 12.4. Our Lips are our own, who is Lord over us? Exod. 5.2.Pharaoh is principle, that would acknowledge none above him, but proclaimed War against Heaven, this dwells naturally in every one, Psalm 12.4. Our Lips Are our own, who is Lord over us? Exod 5.2.
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Who is the Lord, that I should obey his Voice, to let Israel go? I know not the Lord, Who is the Lord, that I should obey his Voice, to let Israel go? I know not the Lord,
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neither will I let Israel go. neither will I let Israel go.
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How contemptible doth he speak of God, which is the dialect of every man's heart? Who is the Lord, that I should obey his Voice,
How contemptible does he speak of God, which is the dialect of every Man's heart? Who is the Lord, that I should obey his Voice,
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and let my dearest carnal pleasures go? I know not the Lord, neither will I let them depart from me.
and let my dearest carnal pleasures go? I know not the Lord, neither will I let them depart from me.
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A Desire of being like to God, or equal to him in Wisdom, was the first Sin of Man after the Creation;
A Desire of being like to God, or equal to him in Wisdom, was the First since of Man After the Creation;
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as to be equal to God in Authority and Power was the first Sin of Devils, a renouncing of God's dominion.
as to be equal to God in authority and Power was the First since of Devils, a renouncing of God's dominion.
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God by a positive Law enjoyn'd Man not to eat of the forbidden Fruit;
God by a positive Law enjoined Man not to eat of the forbidden Fruit;
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a thing in it self indifferent, but commanded for the trial of his Obedience, to see whether he would own a Subjection to God's absolute Will,
a thing in it self indifferent, but commanded for the trial of his obedience, to see whither he would own a Subjection to God's absolute Will,
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and abstain from things desirable in themselves, because of the meer pleasure of the Creator.
and abstain from things desirable in themselves, Because of the mere pleasure of the Creator.
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But by his transgression he disown'd God's right of commanding, and his own duty of obeying.
But by his Transgression he disowned God's right of commanding, and his own duty of obeying.
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The Devil knows by his own temper, what bait Man was most like to Catch at,
The devil knows by his own temper, what bait Man was most like to Catch At,
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since the noblest Creature among the Animals aim most at superiority and victory.
since the Noblest Creature among the Animals aim most At superiority and victory.
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Nebuchadnezzar, who was for this aspiring humour to be accounted and worshipped as a Soveraign God, was as deservedly as disgracefully turn'd a grazing among the Beasts.Nebuchadnezzar, who was for this aspiring humour to be accounted and worshipped as a Sovereign God, was as deservedly as disgracefully turned a grazing among the Beasts.
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And the great charge at the last day against the Sons of Men, will be, that they would not have God,
And the great charge At the last day against the Sons of Men, will be, that they would not have God,
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or Christ of his appointment, to reign over them. We hate God as a Law-giver. As he is peccati prohibitor, Luk. 19.27.
or christ of his appointment, to Reign over them. We hate God as a Lawgiver. As he is peccati prohibitor, Luk. 19.27.
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'Tis impossible that man should do otherwise, as considered in the nature wherein he stands,
It's impossible that man should do otherwise, as considered in the nature wherein he Stands,
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because it is as natural to us to abhor those things which are unsutable and troublesome,
Because it is as natural to us to abhor those things which Are unsuitable and troublesome,
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as to please our selves in things agreeable to our minds and humours.
as to please our selves in things agreeable to our minds and humours.
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But since Man is so deeply in love with sin, accounting it the most estimable good, he cannot but hate the Law which checks it, both the external Precept,
But since Man is so deeply in love with since, accounting it the most estimable good, he cannot but hate the Law which Checks it, both the external Precept,
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and the Counterpart of it in his own Conscience, because the strictness of the Commands molest and shackle him in his agreeable Course,
and the Counterpart of it in his own Conscience, Because the strictness of the Commands molest and shackle him in his agreeable Course,
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and the severity of its threatnings stare him in the face with Curses.
and the severity of its threatenings stare him in the face with Curses.
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As the Sea foams most, and casts up most Filth, when the impetuousness of it is restrain'd by some Rock, or bounded by the Shore.
As the Sea foams most, and Cast up most Filth, when the impetuousness of it is restrained by Some Rock, or bounded by the Shore.
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'Tis not the Law that provokes us to sin directly, but accidentally, because of our Corruption, contrary to the image of God's Purity in the Precept.
It's not the Law that provokes us to sin directly, but accidentally, Because of our Corruption, contrary to the image of God's Purity in the Precept.
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For we look upon God as cruel, and injurious to our liberty and well-being, and commanding those things which in our apprehensions do thwart and contradict our pleasures.
For we look upon God as cruel, and injurious to our liberty and well-being, and commanding those things which in our apprehensions do thwart and contradict our pleasures.
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This Conceit was the Hammer whereby the hellish Jael struck the Nail into our first Parents, which hath convey'd Death and Damnation, together with the same imagination, to all their posterity, Gen. 3.5.
This Conceit was the Hammer whereby the hellish Jael struck the Nail into our First Parents, which hath conveyed Death and Damnation, together with the same imagination, to all their posterity, Gen. 3.5.
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God doth know that in the day you eat thereof, your Eyes shall be opened, and you shall be as Gods, knowing Good and Evil. Alas poor Soul! God does know that in the day you eat thereof, your Eyes shall be opened, and you shall be as God's, knowing Good and Evil. Alas poor Soul!
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God knows what he did, when he forbad you that Fruit, he was jealous you should be too happy,
God knows what he did, when he forbade you that Fruit, he was jealous you should be too happy,
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and it was a Cruelty in him to deprive you of a food so pleasant and delicious. and it was a Cruelty in him to deprive you of a food so pleasant and delicious.
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'Twas for this end the Law was given with Thunderings and Lightnings from Mount Sinai, to enforce an awe upon Men;
'Twas for this end the Law was given with Thunderings and Lightnings from Mount Sinai, to enforce an awe upon Men;
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God well knowing, how apt we are to break the Hedges, and fly from Restraints.
God well knowing, how apt we Are to break the Hedges, and fly from Restraints.
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The Sum is, Man would be as a Lamb in a large place, like a Heifer sliding from the yoke. The Sum is, Man would be as a Lamb in a large place, like a Heifer sliding from the yoke.
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He snuffs at the Commands of his Lord, and would be subject to no Law but his own,
He snuffs At the Commands of his Lord, and would be Subject to no Law but his own,
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and be guided by no Will but that of the flesh.
and be guided by no Will but that of the Flesh.
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Have you not many times wished, that there were no Law, or that it were not so strict as to check your darling lusts? What is this but an Enmity to the authority of that Law you account so burdensome? 2ly. We hate God as a Judge.
Have you not many times wished, that there were no Law, or that it were not so strict as to check your darling Lustiest? What is this but an Enmity to the Authority of that Law you account so burdensome? 2ly. We hate God as a Judge.
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As Autor legis, and Ʋltor legis. As Peccati Prohibitor, and Poenae Executor. Fear is often the cause of hatred.
As Author Legis, and Ʋltor Legis. As Peccati Prohibitor, and Poenae Executor. fear is often the cause of hatred.
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All men have a fear of God, not of offending him, but of being punished by him. All men have a Fear of God, not of offending him, but of being punished by him.
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Corruption kindles this Enmity, but Fear like a Bellows enflames it.
Corruption kindles this Enmity, but fear like a Bellows enflames it.
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When men know they deserve punishment, they must needs fear, and consequently disaffect both the Author and Inflicter of it.
When men know they deserve punishment, they must needs Fear, and consequently disaffect both the Author and Inflicter of it.
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Guilt makes Malefactors tremble at the report of a Judge's coming.
Gilded makes Malefactors tremble At the report of a Judge's coming.
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All the Perfections of God, though never so amiable, cannot produce any true Spiritual Love in a Natural Man,
All the Perfections of God, though never so amiable, cannot produce any true Spiritual Love in a Natural Man,
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though he be never so specious in the Eye of the world, or good-natur'd to his fellow-creatures,
though he be never so specious in the Eye of the world, or good-natured to his fellow-creatures,
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while he lies under the apprehensions of wrath, and is in his own sense concluded under an eternal doom.
while he lies under the apprehensions of wrath, and is in his own sense concluded under an Eternal doom.
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If you should tell a Prisoner, That his Judge is a brave comely genteel Man, of excellent Accomplishments,
If you should tell a Prisoner, That his Judge is a brave comely genteel Man, of excellent Accomplishments,
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and unspotted Innocency, would this commend the person of the Judge to the Prisoner? No,
and unspotted Innocency, would this commend the person of the Judge to the Prisoner? No,
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because he considers him not in his Intellectual or Moral Endowments, but in his Political Function,
Because he considers him not in his Intellectual or Moral Endowments, but in his Political Function,
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as a Judge that will try, and condemn, and take away his Life. This hatred of God is stronger or weaker according as the Fear is.
as a Judge that will try, and condemn, and take away his Life. This hatred of God is Stronger or Weaker according as the fear is.
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And therefore in Hell it's in its Meridian and Maturity, and most proper to the damn'd Spirits.
And Therefore in Hell it's in its Meridian and Maturity, and most proper to the damned Spirits.
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But not so evident in this World, unless a Man be brought into such a despairing condition as Spira was, who professed he hated God upon this account;
But not so evident in this World, unless a Man be brought into such a despairing condition as Spira was, who professed he hated God upon this account;
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Because the acts of God as a Judge are remote, and Evils at a distance do not so much affect us,
Because the acts of God as a Judge Are remote, and Evils At a distance do not so much affect us,
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because we flatter our selves with hopes of escape. 'Tis the certainty and approach of Judgment that inspires Fear.
Because we flatter our selves with hope's of escape. It's the certainty and approach of Judgement that inspires fear.
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Evils hurt us not by a single apprehension of their nature:
Evils hurt us not by a single apprehension of their nature:
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for the contemplation may be delightful, as a picture of a storm at Sea, or a battel at Land;
for the contemplation may be delightful, as a picture of a storm At Sea, or a battle At Land;
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but they affect us as they have relation to us; That which was the Devil's Language to Christ, Mat. 8.29. What have we to do with thee, Jesus, thou Son of God? art thou come to torment us before the time? This is the dialect of our hearts, Job 21.14. Depart from us, we desire not the knowledge of thy ways of Holiness, nor thy ways of Justice.
but they affect us as they have Relation to us; That which was the Devil's Language to christ, Mathew 8.29. What have we to do with thee, jesus, thou Son of God? art thou come to torment us before the time? This is the dialect of our hearts, Job 21.14. Depart from us, we desire not the knowledge of thy ways of Holiness, nor thy ways of justice.
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Well then, Did none of you ever rage against God under his afflicting hand? Were you never like wild Beasts, ready to are in pieces those that would take and tame you?
Well then, Did none of you ever rage against God under his afflicting hand? Were you never like wild Beasts, ready to Are in Pieces those that would take and tame you?
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Did you never wish, that God were so careless, as to enact no Law to hurt you;
Did you never wish, that God were so careless, as to enact no Law to hurt you;
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and so unrighteous, as to have no Justice to punish you? Did you never wish him stript of his Preceptive Will,
and so unrighteous, as to have no justice to Punish you? Did you never wish him stripped of his Preceptive Will,
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and his Revenging Arm? Have you not wished sometimes, that the Law might be as dead a letter in respect of Curses,
and his Revenging Arm? Have you not wished sometime, that the Law might be as dead a Letter in respect of Curses,
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as it is in respect of conveying strength for the performance of it? that it might be a silent Law,
as it is in respect of conveying strength for the performance of it? that it might be a silent Law,
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like Eli to his Sons, never to correct you? 3ly.
like Eli to his Sons, never to correct you? 3ly.
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When this fear riseth high, or Men are under a sense of punishment, they hate the very being of God.
When this Fear Riseth high, or Men Are under a sense of punishment, they hate the very being of God.
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This riseth so high, that it aims at the very Essence of God, as in Spira 's Case, who wished that he could destroy him.
This Riseth so high, that it aims At the very Essence of God, as in Spira is Case, who wished that he could destroy him.
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Since all men are acted by a principle of self-preservation, and that this principle is universally natural,
Since all men Are acted by a principle of self-preservation, and that this principle is universally natural,
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and predominant, it will move them to take away the Life of any Person, rather than lose their own Life by them.
and predominant, it will move them to take away the Life of any Person, rather than loose their own Life by them.
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When men look upon God as a Judge and Punisher of their Crimes, if they could by any means,
When men look upon God as a Judge and Punisher of their Crimes, if they could by any means,
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yea by the undeifying of God himself, rescue themselves from those fears, there is self-love enough,
yea by the undeifying of God himself, rescue themselves from those fears, there is Self-love enough,
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and enmity enough against God in them to quicken them to it.
and enmity enough against God in them to quicken them to it.
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There is no doubt but the damn'd, if they could, would pull God out of his Throne to have ease from those dreadful torments they undergo.
There is no doubt but the damned, if they could, would pull God out of his Throne to have ease from those dreadful torments they undergo.
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And whatsoever fearful apprehensions we have of God in this world, are but the lower degrees of that hatred which the damn'd have in the highest.
And whatsoever fearful apprehensions we have of God in this world, Are but the lower Degrees of that hatred which the damned have in the highest.
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But that I may not send you so far as Hell for a proof, I will assert, That the wishing,
But that I may not send you so Far as Hell for a proof, I will assert, That the wishing,
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nay the endeavouring the destruction of God, is fundamentally and seminally in every one of our Natures.
nay the endeavouring the destruction of God, is fundamentally and seminally in every one of our Nature's.
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I will appeal to your selves;
I will appeal to your selves;
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Did none of you ever please your selves sometimes in the thoughts, how happy you should be,
Did none of you ever please your selves sometime in the thoughts, how happy you should be,
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how free in your lustful pleasures, if there were no God?
how free in your lustful pleasures, if there were no God?
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Have you not one time or other wished, there were no Law given above to restrain you, no Conscience within to check you, no Judge hereafter to Sentence you? And can God be hated worse,
Have you not one time or other wished, there were no Law given above to restrain you, no Conscience within to check you, no Judge hereafter to Sentence you? And can God be hated Worse,
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than when the destruction of his inseparable Perfections, his Holiliness, Righteousness, are thought so desirable? It is a wishing the destruction of his Being.
than when the destruction of his inseparable Perfections, his Holiness, Righteousness, Are Thought so desirable? It is a wishing the destruction of his Being.
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Hatred as defin'd by one, to be Appetitus amorendi rem aliquem. As Love is a desire of union, Hatred must be a desire of separation.
Hatred as defined by one, to be Appetitus amorendi remembering aliquem. As Love is a desire of Union, Hatred must be a desire of separation.
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And Aristotle tells us, That Hatred is an affection of a higher strain than Anger, because it desires the NONLATINALPHABET, the very not being of the hated Object.
And Aristotle tells us, That Hatred is an affection of a higher strain than Anger, Because it Desires the, the very not being of the hated Object.
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As the hatred of Sin aims at the destruction of Sin, and men's hatred of Saints would cause their Expulsion out of the World;
As the hatred of since aims At the destruction of since, and men's hatred of Saints would cause their Expulsion out of the World;
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so the hatred of God is a desire to despoil him of his Being.
so the hatred of God is a desire to despoil him of his Being.
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And their not doing it, is not for want of an innate disposition, but for want of strength;
And their not doing it, is not for want of an innate disposition, but for want of strength;
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for Men hate God more than the best Saint doth Sin. All hatred includes a virtual Murder, 1 Joh. 3.15. Whosoever hates his brother, is a murderer.
for Men hate God more than the best Saint does Sin. All hatred includes a virtual Murder, 1 John 3.15. Whosoever hates his brother, is a murderer.
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If he who hates his Brother is in the Court of exact Judgment a Murderer of his Brother, he that hates God is a Murderer of God.
If he who hates his Brother is in the Court of exact Judgement a Murderer of his Brother, he that hates God is a Murderer of God.
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The more self-love we have, the more we shall hate that which we judge destructive to us;
The more Self-love we have, the more we shall hate that which we judge destructive to us;
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because the more we wish well to our selves, the more we wish ill to that which we imagine contrary to our well-being.
Because the more we wish well to our selves, the more we wish ill to that which we imagine contrary to our well-being.
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And since we hate those acts of God which flow from the Righteousness of his nature, we consequently rise up to a hatred of God's being;
And since we hate those acts of God which flow from the Righteousness of his nature, we consequently rise up to a hatred of God's being;
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because he could not be God, unless he loved righteousness, and hated iniquity; and he could not testify his love to the one, or his loathing the other,
Because he could not be God, unless he loved righteousness, and hated iniquity; and he could not testify his love to the one, or his loathing the other,
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but in encouraging Goodness, and witnessing his Anger against Iniquity. Man would have God at the greatest distance from him;
but in encouraging goodness, and witnessing his Anger against Iniquity. Man would have God At the greatest distance from him;
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and there is no greater distance from being, than not being, Job 21.14. who say unto God, Depart from us. And Psal. 14.1. The Fool hath said in his heart, No God, as it is in the Hebrew;
and there is no greater distance from being, than not being, Job 21.14. who say unto God, Depart from us. And Psalm 14.1. The Fool hath said in his heart, No God, as it is in the Hebrew;
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I wish there were no God, and this is founded upon sin: for the reason rendred, is, that they are corrupt, and have done abominable works.
I wish there were no God, and this is founded upon since: for the reason rendered, is, that they Are corrupt, and have done abominable works.
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Hence is Sin by some call'd Deicidium, a slaughtering of God:
Hence is since by Some called Deicidium, a slaughtering of God:
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because every sin being Enmity to God, doth virtually include in its nature the destruction of God.
Because every since being Enmity to God, does virtually include in its nature the destruction of God.
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And since every man naturally is a Child of the Devil, and is acted by the Diabolical Spirit, Eph. 2.2. The spirit that now works in the Children of disobedience;
And since every man naturally is a Child of the devil, and is acted by the Diabolical Spirit, Ephesians 2.2. The Spirit that now works in the Children of disobedience;
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he must necessarly have that nature which his Father hath, and the infusion of all that venom which the Spirit that acts him, is possessed with,
he must necessarily have that nature which his Father hath, and the infusion of all that venom which the Spirit that acts him, is possessed with,
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though the full discovery of it may be restrain'd by various Circumstances. And this assertion seems to be intimated in the death of Christ;
though the full discovery of it may be restrained by various circumstances. And this assertion seems to be intimated in the death of christ;
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for when we see, for the satisfaction of the dishonour done to God, Christ must die for Sin, it intimates, that if it were possible, God should die by Sin. If sin can be expiated by no less than the blood of God, it seems to imply, that in its own nature it aims at no less than the Life of God;
for when we see, for the satisfaction of the dishonour done to God, christ must die for since, it intimates, that if it were possible, God should die by Sin. If since can be expiated by no less than the blood of God, it seems to imply, that in its own nature it aims At no less than the Life of God;
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because all God's punishments are founded in lege talionis, and are highly Equitable. For confirmation, That a state of Nature is a state of Enmity.
Because all God's punishments Are founded in lege Talionis, and Are highly Equitable. For confirmation, That a state of Nature is a state of Enmity.
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The very design of Christ coming into the World being an errand of peace, and the management of this design both when he was conversant in the World,
The very Design of christ coming into the World being an errand of peace, and the management of this Design both when he was conversant in the World,
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and since his ascension, being to reconcile God and Man, and to promote by his Spirit an acceptance of this reconciliation, plainly discovers the state Man was in, wherein Man injur'd God, and was punished by him:
and since his Ascension, being to reconcile God and Man, and to promote by his Spirit an acceptance of this reconciliation, plainly discovers the state Man was in, wherein Man injured God, and was punished by him:
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for what need of piecing up a friendship, if there had not been an antecedent Enmity?
for what need of piecing up a friendship, if there had not been an antecedent Enmity?
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There was a Moral Enmity against God on our parts, which must needs draw a legal Enmity on God's part against us.
There was a Moral Enmity against God on our parts, which must needs draw a Legal Enmity on God's part against us.
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But the Apostle in Rom. 5.10. declares it; If when we are enemies, we were reconcil'd to God.
But the Apostle in Rom. 5.10. declares it; If when we Are enemies, we were reconciled to God.
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If when we were enemies, we all of us; not the best Saint on Earth,
If when we were enemies, we all of us; not the best Saint on Earth,
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nor the most illustrious glorifi'd Saint in Heaven, but had once this black Character of being God's Enemy.
nor the most illustrious glorified Saint in Heaven, but had once this black Character of being God's Enemy.
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Not a Son of Adam but inherited this filthy puddle, and had this hostile disposition boiling up against God.
Not a Son of Adam but inherited this filthy puddle, and had this hostile disposition boiling up against God.
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Every Man naturally is like the Lake of Sodom, that no holy motion can flutter over it,
Every Man naturally is like the Lake of Sodom, that no holy motion can flutter over it,
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but falls down dead, being choak'd by those steams which exhale from the corruption of the heart. Rom. 1.30.
but falls down dead, being choked by those steams which exhale from the corruption of the heart. Rom. 1.30.
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Haters of God, NONLATINALPHABET signifies to hate a thing as Hell; 'tis deriv'd from NONLATINALPHABET, one of the Poetical Rivers of Hell,Haters of God, signifies to hate a thing as Hell; it's derived from, one of the Poetical rivers of Hell,
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and signifies a more intense and rooted hatred than the expression of the LXX, Psal. 139.21.
and signifies a more intense and rooted hatred than the expression of the LXX, Psalm 139.21.
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NONLATINALPHABET. The most desperate enemy God hath now in Hell of mankind, had not a blacker Soul at his Nativity,
. The most desperate enemy God hath now in Hell of mankind, had not a blacker Soul At his Nativity,
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than every one of us had at ours.
than every one of us had At ours.
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Tit. 1. ult. The Apostle tells us of some that denied God, though they profess they knew him.Tit. 1. ult. The Apostle tells us of Some that denied God, though they profess they knew him.
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They knew him notionally, and denied him practically, yea every Attribute of his, and his very Being. Deny'd God!
They knew him notionally, and denied him practically, yea every Attribute of his, and his very Being. Denied God!
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There are the Characters of a Deity engraven upon every Man by nature, so deeply in Men's Consciences, that it is impossible for all the malice of the Devil to raze it out.
There Are the Characters of a Deity engraven upon every Man by nature, so deeply in Men's Consciences, that it is impossible for all the malice of the devil to raze it out.
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But if we make a judgment of Men's hearts by the Counterpart of them in their Lives,
But if we make a judgement of Men's hearts by the Counterpart of them in their Lives,
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and consider Men's Practices, which are the best indexes of their Principles, we shall quickly find by tracing the streams how corrupt the Fountain is.
and Consider Men's Practices, which Are the best indexes of their Principles, we shall quickly find by tracing the streams how corrupt the Fountain is.
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This Enmity is against the Soveraignty of God. Men will not have God reign over them: This Enmity is against the Sovereignty of God. Men will not have God Reign over them:
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They will not have God for their Governour, nor his Law for their Rule. Our created Arms cannot reach Heaven, to pull God from his Throne;
They will not have God for their Governor, nor his Law for their Rule. Our created Arms cannot reach Heaven, to pull God from his Throne;
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but there is a radical disposition in Man to do it, had he ability equivalent to his Corruption.
but there is a radical disposition in Man to do it, had he ability equivalent to his Corruption.
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For what is the great quarrel between God and Man, but this, Whose Will, and whose Authority shall stand?
For what is the great quarrel between God and Man, but this, Whose Will, and whose authority shall stand?
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While we exclude him from being the Lord of our Hearts, we would exclude him from being the Lord of the World;
While we exclude him from being the Lord of our Hearts, we would exclude him from being the Lord of the World;
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for that unjust principle which doth deprive him of the heart, would deprive him also of the other;
for that unjust principle which does deprive him of the heart, would deprive him also of the other;
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to which God hath no greatet Right, nor no juster Title than he hath to our heart, over which we will not let him reign.
to which God hath no greatet Right, nor no juster Title than he hath to our heart, over which we will not let him Reign.
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Sin is therefore call'd Rebellion; which is a denial of subjection to him as our Lord;
since is Therefore called Rebellion; which is a denial of subjection to him as our Lord;
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'tis an act of Disloyalty, a breach of Allegiance.
it's an act of Disloyalty, a breach of Allegiance.
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As the Jews say of every Judgment upon them, That there is some of the dust of the golden Calf;
As the jews say of every Judgement upon them, That there is Some of the dust of the golden Calf;
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i. e. something of the punishment of their first Idolatry.i. e. something of the punishment of their First Idolatry.
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So we may say, That in every Sin there is a taint of that first Prodigious ambition of our first Parents, which cost them and their posterity so dear, viz. That we would be as Gods, we would be God's equals, if not superiors.
So we may say, That in every since there is a taint of that First Prodigious ambition of our First Parents, which cost them and their posterity so dear, viz. That we would be as God's, we would be God's equals, if not superiors.
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The Enmity against this Soveraignty is in three things: 1. In the breach of God's Laws. 2. In setting up other Soveraigns. 3. In usurping God's Prerogative.
The Enmity against this Sovereignty is in three things: 1. In the breach of God's Laws. 2. In setting up other Sovereigns. 3. In usurping God's Prerogative.
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1. In the breach of God's Laws. That Servant that doth not perform his Master's Command, doth virtually deny his Authority.
1. In the breach of God's Laws. That Servant that does not perform his Masters Command, does virtually deny his authority.
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If Obedience be a sign of love, Disobedience is an argument of hatred. Joh. 14.15. If you love me, keep my Commandments.
If obedience be a Signen of love, Disobedience is an argument of hatred. John 14.15. If you love me, keep my commandments.
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If Obedience to God enobles us with the glorious title of God's Friends, Joh. 15.14. Disobedience to God must needs expose us to the unworthy Character of his Enemies.
If obedience to God ennobles us with the glorious title of God's Friends, John 15.14. Disobedience to God must needs expose us to the unworthy Character of his Enemies.
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And indeed the breach of God's Laws is not only a discarding his Soveraignty, but a casting dirt upon his other Attributes.
And indeed the breach of God's Laws is not only a discarding his Sovereignty, but a casting dirt upon his other Attributes.
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For if his Command be holy, just, and good; For if his Command be holy, just, and good;
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if it be the image of God's holiness, the transcript of his Righteousness, and the efflux of his Goodness,
if it be the image of God's holiness, the transcript of his Righteousness, and the efflux of his goodness,
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then in the breach of it all those Attributes are despis'd.
then in the breach of it all those Attributes Are despised.
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The Law is then slighted as it is a Medal of God's Holiness, as it is equitable in its self,
The Law is then slighted as it is a Medal of God's Holiness, as it is equitable in its self,
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and as it is in its goodness design'd for our conveniency and advantage.
and as it is in its Goodness designed for our conveniency and advantage.
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Therefore by the Breach of one point of the Law, we contract virtually the guilt of the Contempt of the whole Statute-book of God, Jam. 2.10, 11. Whosoever shall keep the whole law,
Therefore by the Breach of one point of the Law, we contract virtually the guilt of the Contempt of the Whole Statute book of God, Jam. 2.10, 11. Whosoever shall keep the Whole law,
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and yet offend in one point, he is guilty of all; and yet offend in one point, he is guilty of all;
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because the Will and Authority of the Lawgiver, which gives the Sanction to it is oppos'd:
Because the Will and authority of the Lawgiver, which gives the Sanction to it is opposed:
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Also, because that the Authority of the Lawgiver, which is not prevalent with us, to restrain us from the Breach of one Point, would be of as little force with us to restrain us from the Breach of all the rest, when occasion is offer'd;
Also, Because that the authority of the Lawgiver, which is not prevalent with us, to restrain us from the Breach of one Point, would be of as little force with us to restrain us from the Breach of all the rest, when occasion is offered;
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because also the Breach of any one Law declares a want of that Love which is the Sum and Spirit of the whole Law.
Because also the Breach of any one Law declares a want of that Love which is the Sum and Spirit of the Whole Law.
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This Enmity to God's Law, will appear in these Ten Things. 1. Ʋnwillingness to know the Law of God, enquire into it, or think of it.
This Enmity to God's Law, will appear in these Ten Things. 1. Ʋnwillingness to know the Law of God, inquire into it, or think of it.
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Men affect an Ignorance of God's Command; they are loth to inform themselves; they hate the Light, which would both discover their Spots, and direct their Course.
Men affect an Ignorance of God's Command; they Are loath to inform themselves; they hate the Light, which would both discover their Spots, and Direct their Course.
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Hence those Expressions, Refusing to hearken, and stopping the ears that we should not hear. None understands; there is none that seeks after God;
Hence those Expressions, Refusing to harken, and stopping the ears that we should not hear. None understands; there is none that seeks After God;
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unwillingness to seek the knowledge of him; yea, though it be the most advantagious and refreshing to their Soul;
unwillingness to seek the knowledge of him; yea, though it be the most advantageous and refreshing to their Soul;
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yet they would not hear, Isa. 28.12.yet they would not hear, Isaiah 28.12.
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When God presses in upon them by inward Motions, or outward Declarations of his Will, they secretly desire God not to trouble them with his Laws,
When God presses in upon them by inward Motions, or outward Declarations of his Will, they secretly desire God not to trouble them with his Laws,
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though their hearts bear witness to the Righteousness of them, Isa. 30.10, 11. Which say to the Prophets, Prophecy not unto us right things:
though their hearts bear witness to the Righteousness of them, Isaiah 30.10, 11. Which say to the prophets, Prophecy not unto us right things:
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cause the Holy One of Israel to cease from before us. cause the Holy One of Israel to cease from before us.
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Let not the Holy One of Israel trouble us with any of his Laws, but leave us to our sinful Labour.
Let not the Holy One of Israel trouble us with any of his Laws, but leave us to our sinful Labour.
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Herein God placed their Rebellion, v. 9. Rebellious children, that will not hear the law of the Lord.
Herein God placed their Rebellion, v. 9. Rebellious children, that will not hear the law of the Lord.
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They would have smooth things prophesied to them; they would partake of his Mercy, but would not imitate his Holiness.
They would have smooth things prophesied to them; they would partake of his Mercy, but would not imitate his Holiness.
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And when any motion of the Spirit thrusts it self in, to enlighten them, they exalt themselves against the knowledge of God, 2 Cor. 10.5. and resist the Holy Ghost, keep their Hearts barr'd, that he may not have admittance. The word NONLATINALPHABET, Acts 7.51. is emphatical, To fall against;
And when any motion of the Spirit thrusts it self in, to enlighten them, they exalt themselves against the knowledge of God, 2 Cor. 10.5. and resist the Holy Ghost, keep their Hearts barred, that he may not have admittance. The word, Acts 7.51. is emphatical, To fallen against;
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as a Stone or any other ponderous Body falls against that which lies in its way;
as a Stone or any other ponderous Body falls against that which lies in its Way;
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they would dash in pieces or grind to powder that very motion which is made for their instruction, yes,
they would dash in Pieces or grind to powder that very motion which is made for their instruction, yes,
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and the Spirit too which makes it; and that not in a fit of Passion, but from an habitual Enmity always.
and the Spirit too which makes it; and that not in a fit of Passion, but from an habitual Enmity always.
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Whereas a faithful Subject or Servant who loves his Prince or Master, would fain know what his Will is,
Whereas a faithful Subject or Servant who loves his Prince or Master, would fain know what his Will is,
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and what Laws are order'd, that he may observe them.
and what Laws Are ordered, that he may observe them.
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But when men have a superficial knowledge of God's Laws by Education, or Attendance upon a godly and able Ministry,
But when men have a superficial knowledge of God's Laws by Education, or Attendance upon a godly and able Ministry,
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yet they are loath to retain it, negligent in improving it;
yet they Are loath to retain it, negligent in improving it;
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they easily let it slip from them, their minds have not delight to employ themselves in meditating of it,
they Easily let it slip from them, their minds have not delight to employ themselves in meditating of it,
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or to know the spirit of it, which the Psalmist fixes as the Character of a Godly Man, Ps. 1.2. Men are more generally fond of the Knowledge of any thing, than of God's Will.
or to know the Spirit of it, which the Psalmist fixes as the Character of a Godly Man, Ps. 1.2. Men Are more generally found of the Knowledge of any thing, than of God's Will.
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Do not the most of Men, that are intent upon Knowledge, spend more Time, and engage more serious and affectionate Thoughts in the study of some Science or Trade,
Do not the most of Men, that Are intent upon Knowledge, spend more Time, and engage more serious and affectionate Thoughts in the study of Some Science or Trade,
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than in the Knowledge of God's Will? With what readiness and dexterity will a man discourse about Philosophy, Mathematicks, History, &c. but any discourse of God began in Company, strikes them dead:
than in the Knowledge of God's Will? With what readiness and dexterity will a man discourse about Philosophy, Mathematics, History, etc. but any discourse of God began in Company, strikes them dead:
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He is quite at a loss in the Knowledge of Him and his Will, which was the great End of his coming into the World,
He is quite At a loss in the Knowledge of Him and his Will, which was the great End of his coming into the World,
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and the great Concern of his Soul.
and the great Concern of his Soul.
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But if a man doth desire to know the Law of God, it is many times more out of a curiosity and natural itch to know,
But if a man does desire to know the Law of God, it is many times more out of a curiosity and natural itch to know,
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than any design to come under the Power of it;
than any Design to come under the Power of it;
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therefore many Men that can dispute for the Principles of Religion, are asham'd of the practice,
Therefore many Men that can dispute for the Principles of Religion, Are ashamed of the practice,
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and asham'd to discourse much of the practical part of it; which is a contradictory thing:
and ashamed to discourse much of the practical part of it; which is a contradictory thing:
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for can the profession be honourable, if the practice be vile? If the principles be true and good,
for can the profession be honourable, if the practice be vile? If the principles be true and good,
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and worthy to be known, why are they not practised? If the Practice be disgraceful,
and worthy to be known, why Are they not practised? If the Practice be disgraceful,
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why are the Principles which lead to such Practices, professed and studied? Whence can this affected Ignorance of Gods Laws, this careless enquiry into his Will arise,
why Are the Principles which led to such Practices, professed and studied? Whence can this affected Ignorance of God's Laws, this careless enquiry into his Will arise,
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but from an Enmity against it, for fear they should be disturb'd by it in the pursuit of their carnal pleasures? therefore they account the Word of the Lord a reproach to them and their ways,
but from an Enmity against it, for Fear they should be disturbed by it in the pursuit of their carnal pleasures? Therefore they account the Word of the Lord a reproach to them and their ways,
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and a rtouble to have their Consciences set on work by the Law that galls them, Jer. 6.10. 2ly. Ʋnwillingness to be determin'd by any Law of God.
and a rtouble to have their Consciences Set on work by the Law that galls them, Jer. 6.10. 2ly. Ʋnwillingness to be determined by any Law of God.
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When Men cannot escape the convincing Knowledge of the Law, but it breaks in upon them as the Morning-light, they set up their Carnal Resolutions against it, Jer. 44.16. As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee:
When Men cannot escape the convincing Knowledge of the Law, but it breaks in upon them as the Morning light, they Set up their Carnal Resolutions against it, Jer. 44.16. As for the word which thou hast spoken to us in the name of the Lord, we will not harken unto thee:
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And harden their hearts with a stoutness against God, Mal. 3.13. Refuse to walk in his law, Psal. 78.10.
And harden their hearts with a stoutness against God, Malachi 3.13. Refuse to walk in his law, Psalm 78.10.
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Though it be a strength to them, yet they will not, Isa. 30.15. they would rather guide themselves to destruction, than be under God's Conduct to happiness:
Though it be a strength to them, yet they will not, Isaiah 30.15. they would rather guide themselves to destruction, than be under God's Conduct to happiness:
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They would rather be their own Rulers, than God's Subjects. Men naturally affect an unbounded Liberty;
They would rather be their own Rulers, than God's Subject's. Men naturally affect an unbounded Liberty;
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would not have the Bridle of a Command to check them, or be hedg'd in by any Law:
would not have the Bridle of a Command to check them, or be hedged in by any Law:
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They think it too slavish a thing to be guided by the will of another:
They think it too slavish a thing to be guided by the will of Another:
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They are well compared to the Wild Ass, that loves to snuff up the Wind at her pleasure in the Wilderness:
They Are well compared to the Wild Ass, that loves to snuff up the Wind At her pleasure in the Wilderness:
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They will take their own course, rather than come under the guidance of God, Jer. 2.24.
They will take their own course, rather than come under the guidance of God, Jer. 2.24.
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Since the Law checks the inward Operations of the Soul, and would keep them from inward as well as outward compliances with Sin;
Since the Law Checks the inward Operations of the Soul, and would keep them from inward as well as outward compliances with since;
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they therefore account it a heavy Yoke to be so strictly regulated as not to have their secret retirements and dalliances with sin in their thoughts.
they Therefore account it a heavy Yoke to be so strictly regulated as not to have their secret retirements and dalliances with since in their thoughts.
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Let not God speak to us, say the Jews, Exod. 20.19, 20. lest we dye. One would think it was the Terror of the Thunderclaps wherewith the Law was proclaimed, that made them so unwilling to hear God speak to them.Let not God speak to us, say the jews, Exod 20.19, 20. lest we die. One would think it was the Terror of the Thunderclaps wherewith the Law was proclaimed, that made them so unwilling to hear God speak to them.
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But the Apostle tells us it was the hatred of the Law it self; Heb. 12.20. For they could not endure that which was commanded;
But the Apostle tells us it was the hatred of the Law it self; Hebrew 12.20. For they could not endure that which was commanded;
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which Particle, For, shews it to be a reason why they desir'd the word should not be spoken to them any more.
which Particle, For, shows it to be a reason why they desired the word should not be spoken to them any more.
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They had a natural unwillingness to be guided by any Statute of God's enacting.
They had a natural unwillingness to be guided by any Statute of God's enacting.
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Had they been only afraid of those terrible Lightnings, without any aversion to God himself, methinks they should not so suddenly after have preferred a Golden Calf, the similitude of the Egyptian Idol,
Had they been only afraid of those terrible Lightnings, without any aversion to God himself, methinks they should not so suddenly After have preferred a Golden Calf, the similitude of the Egyptian Idol,
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and put the Name of God upon it, and ascribe to it their Deliverance from Egypt, which had been wrought, not by a senseless Calf,
and put the Name of God upon it, and ascribe to it their Deliverance from Egypt, which had been wrought, not by a senseless Calf,
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but an Almighty and outstretched Arm. Therefore in the Charge God brought against them, Lev. 26.43. Because, even because they despised my judgments, and because their soul abhorred my statutes;
but an Almighty and outstretched Arm. Therefore in the Charge God brought against them, Lev. 26.43. Because, even Because they despised my Judgments, and Because their soul abhorred my statutes;
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he accuseth them not only of despising his Judgments, but of a rooted abhorrency of them even in their Souls.
he Accuseth them not only of despising his Judgments, but of a rooted abhorrency of them even in their Souls.
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There is not a Law but the heart of man naturally hath a secret and rooted detestation of.
There is not a Law but the heart of man naturally hath a secret and rooted detestation of.
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Hence man is said to make void the Law of God, Psal. 119.126. They have made void thy law. To make it of no obligation to them, as if it were an Almanack out of date;
Hence man is said to make void the Law of God, Psalm 119.126. They have made void thy law. To make it of no obligation to them, as if it were an Almanac out of date;
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which Christ calls a making the law of none effect, Mat. 15.6. NONLATINALPHABET; you have unlorded the Law; put it out of Commission;
which christ calls a making the law of none Effect, Mathew 15.6.; you have unlorded the Law; put it out of Commission;
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thrown off all the power and Dominion of it: Which Law God values more than he doth the whole World;
thrown off all the power and Dominion of it: Which Law God value's more than he does the Whole World;
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nay, the least tittle of it is so dear to him, that it shall stand, when Heaven and Earth shall fall.
nay, the least tittle of it is so dear to him, that it shall stand, when Heaven and Earth shall fallen.
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And to vindicate the Honour of it, he would have his Son to dye for a Satisfaction for the breach of it.
And to vindicate the Honour of it, he would have his Son to die for a Satisfaction for the breach of it.
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So that if a man could destroy the whole World, it were not so bad as Sin, which is an unlording that which is an act of God's Royalty, a Copy of his Holiness;
So that if a man could destroy the Whole World, it were not so bad as since, which is an unlording that which is an act of God's Royalty, a Copy of his Holiness;
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whereas the making the World was but an act of his Wisdom and Executive Power; nay, God would not be so angry at it;
whereas the making the World was but an act of his Wisdom and Executive Power; nay, God would not be so angry At it;
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because his Power is by that contemned; but in this, his Holiness, which is an Attribute he doth particularly delight in.
Because his Power is by that contemned; but in this, his Holiness, which is an Attribute he does particularly delight in.
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3. Violence man offers to those Laws, which God doth most strictly enjoin, and which he doth most delight in the performance of.
3. Violence man offers to those Laws, which God does most strictly enjoin, and which he does most delight in the performance of.
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If a man be willing to be determin'd by some Law of God, it's not because it is his Law,
If a man be willing to be determined by Some Law of God, it's not Because it is his Law,
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but because it doth not run counter to some beloved Lust of his.
but Because it does not run counter to Some Beloved Lust of his.
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But when God enjoins any thing which is against the beloved interest of the flesh he flies out in rage against God;
But when God enjoins any thing which is against the Beloved Interest of the Flesh he flies out in rage against God;
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and the interest of his corrupt Affection excites him to a loathing of that wich is truly good.
and the Interest of his corrupt Affection excites him to a loathing of that which is truly good.
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The strictness of the Law, which natural men account their Band and Shackle, is the ground of their Quarrel with God, the reason of their Rage and their Counsel against God and his Christ: Psal. 2.3. Let us break their bands, and cast away their cords from us:
The strictness of the Law, which natural men account their Band and Shackle, is the ground of their Quarrel with God, the reason of their Rage and their Counsel against God and his christ: Psalm 2.3. Let us break their bans, and cast away their cords from us:
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All this was, ver. 1, 2. for the strictness of his Law; which Grotius understands of the Law of Moses, and all the Rights of it;
All this was, ver. 1, 2. for the strictness of his Law; which Grotius understands of the Law of Moses, and all the Rights of it;
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but meant certainly of the Evangelical Law of Christ, the Psalm being a Prophecy of him.
but meant Certainly of the Evangelical Law of christ, the Psalm being a Prophecy of him.
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If a man be willing to comply with any Law of God, it is as it prohibits some outward Carnal Sins;
If a man be willing to comply with any Law of God, it is as it prohibits Some outward Carnal Sins;
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but the more spiritual the Law, the more averse the Heart.
but the more spiritual the Law, the more averse the Heart.
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The more spiritual the Law is, the more doth indwelling Sin exercise its Power, and endeavour to encrease our slavery; Rom. 7.14. The law is spiritual, but I am carnal, sold under sin.
The more spiritual the Law is, the more does indwelling since exercise its Power, and endeavour to increase our slavery; Rom. 7.14. The law is spiritual, but I am carnal, sold under since.
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The Apostle there intimates, that our Carnality, our Slavery to Sin, the Enmity of our hearts to God, is best discerned by comparing man with the Spirituality of the Law.
The Apostle there intimates, that our Carnality, our Slavery to since, the Enmity of our hearts to God, is best discerned by comparing man with the Spirituality of the Law.
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The Jews were much for Sacrifices, and very diligent in them, which were but the Skirts of the Law,
The jews were much for Sacrifices, and very diligent in them, which were but the Skirts of the Law,
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and which God did not principally require at their hands;
and which God did not principally require At their hands;
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but for Holiness, Mercy, Pity, and other duties most valued by God, they were mere strangers unto them.
but for Holiness, Mercy, Pity, and other duties most valued by God, they were mere Strangers unto them.
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Men will grant God the Lip, and the Ear, but deny him that which he most calls for, viz the Heart.
Men will grant God the Lip, and the Ear, but deny him that which he most calls for, videlicet the Heart.
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The more earnestly Conscience doth at any time urge the Law, the more furiously will the Flesh act against it. Rom. 7.8.
The more earnestly Conscience does At any time urge the Law, the more furiously will the Flesh act against it. Rom. 7.8.
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But sin taking occasion by the commandment, wrought in me all manner of concupiscence.
But sin taking occasion by the Commandment, wrought in me all manner of concupiscence.
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Like as the boisterous Waves, which roar most at that Bank or Rock which forbids their progress;
Like as the boisterous Waves, which roar most At that Bank or Rock which forbids their progress;
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or like Wind, which pent within the narrow compass of the Earth, grows more violent. Had not God commanded some things so strictly, they had not been broken so frequently.
or like Wind, which penned within the narrow compass of the Earth, grows more violent. Had not God commanded Some things so strictly, they had not been broken so frequently.
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God's righteous Laws, which are intended to check our Corruptions, are occasions to enrage them;
God's righteous Laws, which Are intended to check our Corruptions, Are occasions to enrage them;
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as the Vapour in a Cloud ends in a tearing Clap of Thunder when it meets with opposition.
as the Vapour in a Cloud ends in a tearing Clap of Thunder when it meets with opposition.
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We shall find our hearts most averse from the observation of those Laws which are eternal and essential to Righteousness, which God could not but command,
We shall find our hearts most averse from the observation of those Laws which Are Eternal and essential to Righteousness, which God could not but command,
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as he is a righteous Governor;
as he is a righteous Governor;
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in the observance of which we come nearest to him, and express his Image more illustriously.
in the observance of which we come nearest to him, and express his Image more illustriously.
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As those Laws for an inward and Spiritual Worship of God, the loving God with all our Heart and Soul;
As those Laws for an inward and Spiritual Worship of God, the loving God with all our Heart and Soul;
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God cannot in regard of his Holiness and Righteousness command the contrary to this. These our hearts most swell at;
God cannot in regard of his Holiness and Righteousness command the contrary to this. These our hearts most swell At;
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those our Corruptions snarl at most;
those our Corruptions snarl At most;
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whereas those Laws that are only morally positive, or those that are only positive, and have no intrinsick Righteousness in them,
whereas those Laws that Are only morally positive, or those that Are only positive, and have no intrinsic Righteousness in them,
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but depend purely upon the Will of the Lawgiver, and may be changed at pleasure, (which the other that have an intrinsick Righteousness cannot):
but depend purely upon the Will of the Lawgiver, and may be changed At pleasure, (which the other that have an intrinsic Righteousness cannot):
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such as the Ceremonial part of Worship, and the Ceremonial Law among the Jews; these we can comply better with,
such as the Ceremonial part of Worship, and the Ceremonial Law among the jews; these we can comply better with,
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than with those Laws which have an essential Righteousness in them, and express more in them the Righteousness of God's Nature. 4ly. Man hates his own Conscience, when it puts him in mind of the law of God.
than with those Laws which have an essential Righteousness in them, and express more in them the Righteousness of God's Nature. 4ly. Man hates his own Conscience, when it puts him in mind of the law of God.
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Man cannot naturally endure a quick and lively practical thought of God and his Law, and is an Enemy to his own Conscience for putting him in mind of God.
Man cannot naturally endure a quick and lively practical Thought of God and his Law, and is an Enemy to his own Conscience for putting him in mind of God.
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This is evidenced by our stifling of Conscience, when it doth dictate any practical conclusions from the Law,
This is evidenced by our stifling of Conscience, when it does dictate any practical conclusions from the Law,
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and would stamp suitable impressions upon the Soul. As it is an evidence of an Enmity in one Man against another,
and would stamp suitable impressions upon the Soul. As it is an evidence of an Enmity in one Man against Another,
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when he cannot bear his Company, nor endure to hear him speak;
when he cannot bear his Company, nor endure to hear him speak;
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so it is an evidence of an Enmity to God, when a Man cannot cannot endure to listen to that which is in himself,
so it is an evidence of an Enmity to God, when a Man cannot cannot endure to listen to that which is in himself,
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and more intimate with him than any Friend he hath, for the wholesome and necessary advice it gives him as God's Viceroy in him.
and more intimate with him than any Friend he hath, for the wholesome and necessary Advice it gives him as God's Viceroy in him.
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Which is not an Enmity to Conscience it self, or to its act of self reflection,
Which is not an Enmity to Conscience it self, or to its act of self reflection,
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but to the matter of it as it is God's Vicegerent and Representative, and bears the marks of his Authority in it,
but to the matter of it as it is God's Vicegerent and Representative, and bears the marks of his authority in it,
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and presseth the holy Law of God upon the mind and heart.
and Presseth the holy Law of God upon the mind and heart.
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Because in other cases this self-reflecting act of Conscience is welcome, and is cherished, where it doth not act in a way of Soveraignty deriv'd from God, but suitable to natural affections.
Because in other cases this self-reflecting act of Conscience is welcome, and is cherished, where it does not act in a Way of Sovereignty derived from God, but suitable to natural affections.
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As suppose a Man hath in a passion struck his Child that caus'd some great mischief to him, his Conscience reflecting upon him afterwards, will be welcome,
As suppose a Man hath in a passion struck his Child that caused Some great mischief to him, his Conscience reflecting upon him afterwards, will be welcome,
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and shall work some tenderness in him, which it shall not do in the more spiritual concerns of God,
and shall work Some tenderness in him, which it shall not do in the more spiritual concerns of God,
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but shall rather be loathed by him as a busy-body.
but shall rather be loathed by him as a busybody.
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And by such frequent oppositions of Conscience, this Enmity doth so far prevail, that the Soveraignty of Conscience seems to be quite Cashier'd, insomuch that it ceaseth with any efficacy to spur on the Soul to good, or withdraw it from evil;
And by such frequent oppositions of Conscience, this Enmity does so Far prevail, that the Sovereignty of Conscience seems to be quite Cashiered, insomuch that it ceases with any efficacy to spur on the Soul to good, or withdraw it from evil;
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and being overpower'd by sinful habits, its Commands grow weak, and it sits labouring like a Magistrate that cannot stem the tide of ill manners in a Commonwealth;
and being overpowered by sinful habits, its Commands grow weak, and it sits labouring like a Magistrate that cannot stem the tide of ill manners in a Commonwealth;
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it enjoins as if it had no mind to be observ'd.
it enjoins as if it had no mind to be observed.
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'Tis upon this account that Men oftentimes cannot endure to hear any gracious Discourses of God,
It's upon this account that Men oftentimes cannot endure to hear any gracious Discourses of God,
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because they excite unwelcome reflections in their own Consciences; which instead of reforming them, do more distemper them;
Because they excite unwelcome reflections in their own Consciences; which instead of reforming them, do more distemper them;
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as the sweetest Perfumes affect a weak Head with Aches.
as the Sweetest Perfumes affect a weak Head with Aches.
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Now since Men hate their own Consciences for putting them in mind of God's Laws, it is clear that they hate God himself,
Now since Men hate their own Consciences for putting them in mind of God's Laws, it is clear that they hate God himself,
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because Conscience is God's Officer in them: Since they would destroy the Memorials and Prints of God in the Conscience:
Because Conscience is God's Officer in them: Since they would destroy the Memorials and Prints of God in the Conscience:
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Since they would destroy God's Commissioner for doing his work, they would destroy God himself. The Apostle therefore calls Disobedience to the Light of Nature, a Contention, Rom. 2.8. To them that are contentious, and obey not the truth, NONLATINALPHABET, that act out of Contention:
Since they would destroy God's Commissioner for doing his work, they would destroy God himself. The Apostle Therefore calls Disobedience to the Light of Nature, a Contention, Rom. 2.8. To them that Are contentious, and obey not the truth,, that act out of Contention:
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It must be a Contention against Conscience, the Light of Nature, and consequently against God: for the Apostle in that Chapter speaks of Disobedience to the Light of Nature;
It must be a Contention against Conscience, the Light of Nature, and consequently against God: for the Apostle in that Chapter speaks of Disobedience to the Light of Nature;
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they obey not the Truth, out of Contention against it, and against God, who hath published that Truth,
they obey not the Truth, out of Contention against it, and against God, who hath published that Truth,
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and had imprinted it on their Souls as a Guide to them:
and had imprinted it on their Souls as a Guide to them:
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For God hath put into Man a Conscience as his Deputy, to have a Command over him,
For God hath put into Man a Conscience as his Deputy, to have a Command over him,
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and to keep up his Prerogative as a Lawgiver in him.
and to keep up his Prerogative as a Lawgiver in him.
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And as the disowning the Principles of the Christian Doctrine, after a taste and profession, is a crucifying of Christ, Heb. 6.6. Seeing they crucify to themselves the Son of God afresh, and put him to an open shame:
And as the disowning the Principles of the Christian Doctrine, After a taste and profession, is a crucifying of christ, Hebrew 6.6. Seeing they crucify to themselves the Son of God afresh, and put him to an open shame:
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And a real acting that in Spirit upon his Doctrine, which the Jews did upon his Body;
And a real acting that in Spirit upon his Doctrine, which the jews did upon his Body;
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it being an accounting him an Impostor, and disowning all the Excellency of his Person and Offices;
it being an accounting him an Impostor, and disowning all the Excellency of his Person and Offices;
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and an implicit Assertion, That there is nothing in him worthy their desire;
and an implicit Assertion, That there is nothing in him worthy their desire;
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and this Crucifying, NONLATINALPHABET, [ It may be in themselves, as well as to themselves ] in themselves, the Common Works of Christ upon them, was in effect the killing of his Person:
and this Crucifying,, [ It may be in themselves, as well as to themselves ] in themselves, the Common Works of christ upon them, was in Effect the killing of his Person:
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So by the Rule of Proportion, every Sin against Conscience, and blotting out Common Principles, is not only a Contention against God,
So by the Rule of Proportion, every since against Conscience, and blotting out Common Principles, is not only a Contention against God,
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but an interpretative destroying of him, and putting God to shame, who is the Engraver of those Principles,
but an interpretative destroying of him, and putting God to shame, who is the engraver of those Principles,
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and that Law of Nature in Man. 5ly. Man sets up another Law in him, in opposition to the Law of God.
and that Law of Nature in Man. 5ly. Man sets up Another Law in him, in opposition to the Law of God.
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A Sinner looks upon God as too severe a Task-master, and his Laws as too hard a Yoke;
A Sinner looks upon God as too severe a Taskmaster, and his Laws as too hard a Yoke;
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as though God were cruel and injurious to the liberty of his Creature, and envied Man of well being,
as though God were cruel and injurious to the liberty of his Creature, and envied Man of well being,
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and a due pleasure, Gen. 3.5. God knows, that in the day you eat thereof, your eyes shall be opened.
and a due pleasure, Gen. 3.5. God knows, that in the day you eat thereof, your eyes shall be opened.
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It was the Old Charge the Devil brought against God to Eve, and the same Impressions he makes still upon the Minds of those Children of Disobedience, in whom he works,
It was the Old Charge the devil brought against God to Eve, and the same Impressions he makes still upon the Minds of those Children of Disobedience, in whom he works,
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and fills them with unjust Reflections upon God.
and fills them with unjust Reflections upon God.
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Man having this conceit wrought in him, will be a Law to himself, and will frame a Rule subservient to his own Ends, Rom. 7.23. But I see another law in my members, warring against the law of my mind:
Man having this conceit wrought in him, will be a Law to himself, and will frame a Rule subservient to his own Ends, Rom. 7.23. But I see Another law in my members, warring against the law of my mind:
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Which is call'd the law of sin, and is set up in a Warlike and Authoritative Opposition against the Law of God in the Mind, NONLATINALPHABET.
Which is called the law of since, and is Set up in a Warlike and Authoritative Opposition against the Law of God in the Mind,.
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This Law of Sin is nothing else but the setting up our own corrupt Appetite and Will against God.
This Law of since is nothing Else but the setting up our own corrupt Appetite and Will against God.
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As corrupt Reason is oppos'd to Gospel, so corrupt Will is oppos'd to Law.
As corrupt Reason is opposed to Gospel, so corrupt Will is opposed to Law.
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Sin having set up this Law, makes it the Measure and Rule of Righteousness, and measures also the Righteousness of God's Law by this Law of his own framing;
since having Set up this Law, makes it the Measure and Rule of Righteousness, and measures also the Righteousness of God's Law by this Law of his own framing;
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nay, measures the Holiness and Righteousness of God himself by it.
nay, measures the Holiness and Righteousness of God himself by it.
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This is horrible, to makes God's Law no holier than our own, and to square God's Holiness and Righteousness according to our Conceptions;
This is horrible, to makes God's Law no Holier than our own, and to square God's Holiness and Righteousness according to our Conceptions;
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as if God's Holiness were to be tried by our Measures, and judged by our Corruption, Psal. 50.21. Thou thoughtest I was altogether such a one as thy self.
as if God's Holiness were to be tried by our Measures, and judged by our Corruption, Psalm 50.21. Thou thoughtest I was altogether such a one as thy self.
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This Men do when they plead for Sins as little, as venial, as that which is below God to take notice of;
This Men do when they plead for Sins as little, as venial, as that which is below God to take notice of;
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because they themselves think it so, therefore God must think it so too.
Because they themselves think it so, Therefore God must think it so too.
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Man with a Gyant-like Pride, would climb into the Throne of the Almighty, and establish a Contradiction to the Will of God by making his own Will,
Man with a Giantlike Pride, would climb into the Throne of the Almighty, and establish a Contradiction to the Will of God by making his own Will,
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and not God's, the Square and Rule of his Actions.
and not God's, the Square and Rule of his Actions.
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This Principle commenced, and took date in Paradise, when Adam would not depend upon the Will of God reveal'd to him,
This Principle commenced, and took date in Paradise, when Adam would not depend upon the Will of God revealed to him,
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but upon himself, and his own Will, and thereby make himself as God.
but upon himself, and his own Will, and thereby make himself as God.
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This is the hereditary Disease of all his Posterity, to affect an independency, and leave God's directions, to be his own guide.
This is the hereditary Disease of all his Posterity, to affect an independency, and leave God's directions, to be his own guide.
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And this is the great Controversy that hath been ever since between God and Man, Whether he or they shall be God;
And this is the great Controversy that hath been ever since between God and Man, Whither he or they shall be God;
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whether his Reason or Truths, or their Reason; his Will, or theirs, be of most force.
whither his Reason or Truths, or their Reason; his Will, or theirs, be of most force.
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Just as the dispute was between Pharoah and God, who should be God; whether the Great Jehovah, or a petty King of Egypt.
Just as the dispute was between Pharaoh and God, who should be God; whither the Great Jehovah, or a Petty King of Egypt.
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And what saith the Psalmist? they say of their Tongues, Our Tongues are our own, who shall controul us? but more truly the language of men's hearts, Our Wills are our own, who shall check us?
And what Says the Psalmist? they say of their Tongues, Our Tongues Are our own, who shall control us? but more truly the language of men's hearts, Our Wills Are our own, who shall check us?
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This is the thing God condemns in the Jews, Isa. 65.2. A rebellious people, that walk after their own thoughts:
This is the thing God condemns in the jews, Isaiah 65.2. A rebellious people, that walk After their own thoughts:
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They would set up their own Thoughts above his Precepts, as though their vain Imaginations were a more just and holy Rule than the infinite perfect Will of God. As in Jer. 18.12. We will walk after our own devices.
They would Set up their own Thoughts above his Precepts, as though their vain Imaginations were a more just and holy Rule than the infinite perfect Will of God. As in Jer. 18.12. We will walk After our own devices.
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We will be a Law to our selves; let God take his way, and we will take ours.
We will be a Law to our selves; let God take his Way, and we will take ours.
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'Tis not perhaps so hainous an Idolatry to set up a graven Image, a senseless and a sinless Stock or Stone,
It's not perhaps so heinous an Idolatry to Set up a graved Image, a senseless and a sinless Stock or Stone,
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as for a Man to set up his own sinful corrupt Affections, and devote himself to a compliance with them, in opposition to the Righteous Will of God. 6ly. In being at greater pains and charge to break God's Law, than is necessary to keep it.
as for a Man to Set up his own sinful corrupt Affections, and devote himself to a compliance with them, in opposition to the Righteous Will of God. 6ly. In being At greater pains and charge to break God's Law, than is necessary to keep it.
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How will Men rack their Heads, study mischief upon their Beds, wear out their time and strength in Contrivances to satisfy some base Lust, which leaves behind it no other recompence but a momentary pleasure, attended at length with unconceivable horror;
How will Men rack their Heads, study mischief upon their Beds, wear out their time and strength in Contrivances to satisfy Some base Lust, which leaves behind it not other recompense but a momentary pleasure, attended At length with unconceivable horror;
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and cast off that Yoke which is easy, and that Burden which is light, in the keeping whereof there is great reward.
and cast off that Yoke which is easy, and that Burden which is Light, in the keeping whereof there is great reward.
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Mic. 6.7, 8. Wherewith shall I come before the Lord? Will the Lord be pleas'd with thousands of rams, Mic. 6.7, 8. Wherewith shall I come before the Lord? Will the Lord be pleased with thousands of rams,
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or with ten thousands of rivers of oyl? Shall I give my first-born for my transgression? the fruit of my body for the sin of my soul? They in the Prophet would be at the Expence of One thousand of Rams,or with ten thousands of Rivers of oil? Shall I give my firstborn for my Transgression? the fruit of my body for the since of my soul? They in the Prophet would be At the Expense of One thousand of Rams,
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and Ten thousands of Rivers of Oyl;
and Ten thousands of rivers of Oil;
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offer Violence to the Principles of Nature, give the First-born of their Bodies for the Sin of their Souls, rather than to do justice, love mercy, or walk humbly with God;
offer Violence to the Principles of Nature, give the Firstborn of their Bodies for the since of their Souls, rather than to do Justice, love mercy, or walk humbly with God;
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Things more easy in the practice than the Offerings they wish'd for. Thus Men would rather be Sin's Drudges, than God's Freemen;
Things more easy in the practice than the Offerings they wished for. Thus Men would rather be Since Drudges, than God's Freemen;
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and neglect that Service wherein is perfect Freedom, for that wherein there is intolerable Slavery;
and neglect that Service wherein is perfect Freedom, for that wherein there is intolerable Slavery;
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They will make a combustion in their Consciences, violate the reason of their Minds, impair the health of their Bodies in contradicting the Laws of God,
They will make a combustion in their Consciences, violate the reason of their Minds, impair the health of their Bodies in contradicting the Laws of God,
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and prefer a sensual satisfaction with toil here, and eternal ruin hereafter, before the honour of God, the dignity of their Nature,
and prefer a sensual satisfaction with toil Here, and Eternal ruin hereafter, before the honour of God, the dignity of their Nature,
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or Happiness, or Peace and Health, which might be preserv'd with a cheaper Expence than they are at to destroy them. 7ly. In doing that which is just and righteous upon any other consideration, rather than of Obedience to God's Will.
or Happiness, or Peace and Health, which might be preserved with a cheaper Expense than they Are At to destroy them. 7ly. In doing that which is just and righteous upon any other consideration, rather than of obedience to God's Will.
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When Men will indent with God, and obey him so far as may comport with their own Ends. Unless God will degrade himself, to submit to the Conditions of their interest, they will pay him no Duty of Obedience,
When Men will indent with God, and obey him so Far as may comport with their own Ends. Unless God will degrade himself, to submit to the Conditions of their Interest, they will pay him no Duty of obedience,
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nor render him a grain of Service.
nor render him a grain of Service.
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What is Hypocrisy, a Sin so odious to God, but performing Duties materially good, upon any other consideration, rather than that of God's Soveraignty? 1st. Out of respect to some humane Consideration.
What is Hypocrisy, a since so odious to God, but performing Duties materially good, upon any other consideration, rather than that of God's Sovereignty? 1st. Out of respect to Some humane Consideration.
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When Men will practise some Points of Religion, and walk in the track of some Laws of God, not out of Conscience to the Command,
When Men will practise Some Points of Religion, and walk in the track of Some Laws of God, not out of Conscience to the Command,
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but the Agreeableness of it to their Humour, Constitution, or Nature;
but the Agreeableness of it to their Humour, Constitution, or Nature;
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Out of the sway of a Natural Generosity, the dictate of Carnal Reason, the byass of Secular Interest;
Out of the sway of a Natural Generosity, the dictate of Carnal Reason, the bias of Secular Interest;
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not from an holy Affection to God, an ingenuous Sense of his Authority, or voluntary-Submission to his Will.
not from an holy Affection to God, an ingenuous Sense of his authority, or voluntary-Submission to his Will.
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As when a man will avoid swilling, not because God forbids it, but because it is attended with bodily Indispositions.
As when a man will avoid swilling, not Because God forbids it, but Because it is attended with bodily Indispositions.
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Or when a man will give Alms, not with respect to God's Injunction, but to his own Natural Compassion, or to show his Generosity.
Or when a man will give Alms, not with respect to God's Injunction, but to his own Natural Compassion, or to show his Generosity.
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This is Obedience to his own Preservation, the Interest of Moral Virtue, not to God.
This is obedience to his own Preservation, the Interest of Moral Virtue, not to God.
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Though it may look like Virtue, yet when it is done from Custom and Example, without a due regard to our Soveraign, we may, in the doing it, be rather accounted Apes, than Christians, or indeed Men.
Though it may look like Virtue, yet when it is done from Custom and Exampl, without a due regard to our Sovereign, we may, in the doing it, be rather accounted Apes, than Christians, or indeed Men.
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This seems to be Obedience in the Act, but Disobedience in the Motive; for it is not a respect to God, but to our selves:
This seems to be obedience in the Act, but Disobedience in the Motive; for it is not a respect to God, but to our selves:
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At the best it is but the performance of the material part, without the spiritual Manner, which is most regarded by God.
At the best it is but the performance of the material part, without the spiritual Manner, which is most regarded by God.
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Besides, if we observe any Law upon the account of its Suitableness to our Natural Sentiments,
Beside, if we observe any Law upon the account of its Suitableness to our Natural Sentiments,
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or Carnal Designs, we shall as readily disobey, when it crosses the Purposes of our Minds, or Desires of the Flesh;
or Carnal Designs, we shall as readily disobey, when it Crosses the Purposes of our Minds, or Desires of the Flesh;
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for our Obedience will be changeable, according to the Mutations we find in our own humours.
for our obedience will be changeable, according to the Mutations we find in our own humours.
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How can that be entit'led an Affection to God, which is as mutable as the interest of an inconstant Mind? Gen. 27.41. And Esau hated Jacob, because of the blessing wherewith his Father blessed him.
How can that be entitled an Affection to God, which is as mutable as the Interest of an inconstant Mind? Gen. 27.41. And Esau hated Jacob, Because of the blessing wherewith his Father blessed him.
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And Esau said in his heart, The days of mourning for my Father are at hand,
And Esau said in his heart, The days of mourning for my Father Are At hand,
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then will I slay my brother Jacob. So, many Children that expect at the Death of their Parents great Inheritances, may be very observant of them;then will I slay my brother Jacob. So, many Children that expect At the Death of their Parents great Inheritances, may be very observant of them;
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not because they respect God's Commands in it, but because they would not frustate their hopes by any Disobligement.
not Because they respect God's Commands in it, but Because they would not frustate their hope's by any Disobligement.
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Esau had no regard of God in decreeing his Brother's Death, though he was awed by the Reverence of his Father from a speedy Execution.Esau had no regard of God in decreeing his Brother's Death, though he was awed by the reverence of his Father from a speedy Execution.
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He consider'd, perhaps, how justly he might lie under the imputation of hastning Crazy Isaac 's Death, by depriving him of a beloved Son.
He considered, perhaps, how justly he might lie under the imputation of hastening Crazy Isaac is Death, by depriving him of a Beloved Son.
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But had the Old man's head been laid, neither the contrary Command of God, nor the nearness of a fraternal Relation, could have dissuaded him from the Act, any more than they did from the Resolution.
But had the Old Man's head been laid, neither the contrary Command of God, nor the nearness of a fraternal Relation, could have dissuaded him from the Act, any more than they did from the Resolution.
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Whence it is, that many Men abstain from gross Sins only out of love to their Reputation:
Whence it is, that many Men abstain from gross Sins only out of love to their Reputation:
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They act that Wickedness privately, which if seen or taken notice of by others, would overspread their Faces with blushing and confusion.
They act that Wickedness privately, which if seen or taken notice of by Others, would overspread their Faces with blushing and confusion.
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He may have his Mind in a Brothel-house, notwithstanding God's Prohibition, but restrain his Body for fear of disgrace.
He may have his Mind in a Brothel-house, notwithstanding God's Prohibition, but restrain his Body for Fear of disgrace.
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He may commit Murder in his heart, when the fear of Punishment shall tye up his hands.
He may commit Murder in his heart, when the Fear of Punishment shall tie up his hands.
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Has not then our own Credit more power over us than God? And do we not sooner observe the opinion of the World, which fright us,
Has not then our own Credit more power over us than God? And do we not sooner observe the opinion of the World, which fright us,
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than the Authority of God which commands us?
than the authority of God which commands us?
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Is it not a monstrous thing to be swayed by every thing but the right Motive? To let every thing be a Chain to bind us to the doing good,
Is it not a monstrous thing to be swayed by every thing but the right Motive? To let every thing be a Chain to bind us to the doing good,
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or eschewing evil, rather than God's Law in his Word, or the Natural Law of Reason implanted in us? Or to be moved rather by the Examples of men that are just or the Customs of the places where we live,
or Eschewing evil, rather than God's Law in his Word, or the Natural Law of Reason implanted in us? Or to be moved rather by the Examples of men that Are just or the Customs of the places where we live,
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than to act in conformity to the righteous Nature of God? How great an evidence is this of our Enmity to God,
than to act in conformity to the righteous Nature of God? How great an evidence is this of our Enmity to God,
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or at least a great want of Affection! 2. Out of affection to some base lust, some cursed end.
or At least a great want of Affection! 2. Out of affection to Some base lust, Some cursed end.
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The Pharisees were devout in long Prayers, not that God might be honour'd, but themselves esteem'd by men.
The Pharisees were devout in long Prayers, not that God might be honoured, but themselves esteemed by men.
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Ambition may be the Spring and Soul of mens Devotions.
Ambition may be the Spring and Soul of men's Devotions.
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Jehu was order'd to cut off the House of Ahab; the service which he undertook was in its self acceptable,Jehu was ordered to Cut off the House of Ahab; the service which he undertook was in its self acceptable,
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but corrupt Nature acted that which Holiness and Righteousness commanded:
but corrupt Nature acted that which Holiness and Righteousness commanded:
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God appointed it to magnify his Justice, and Jehu acted it to satisfy his Revenge or Ambition:
God appointed it to magnify his justice, and Jehu acted it to satisfy his Revenge or Ambition:
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He did it to fulfil the Will of his Lust, not the Will of his true Lord.
He did it to fulfil the Will of his Lust, not the Will of his true Lord.
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Jehu applauds it as Zeal, and God abhors it as Murder, Hos. 1.4. We may show our hatred to God, and provoke him, in doing the thing which he particularly enjoins us.Jehu applauds it as Zeal, and God abhors it as Murder, Hos. 1.4. We may show our hatred to God, and provoke him, in doing the thing which he particularly enjoins us.
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This is a compliance with the design of some Carnal Lust, more than with the Authority of the Lawgiver.
This is a compliance with the Design of Some Carnal Lust, more than with the authority of the Lawgiver.
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'Tis a Service not to God for his own sake, but to our selves for our sins sake.
It's a Service not to God for his own sake, but to our selves for our Sins sake.
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'Tis rather a casting down the Will of God from commanding, to set our own in its place.
It's rather a casting down the Will of God from commanding, to Set our own in its place.
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Nothing more positively commanded both in Natures Law and the Gospel, than to pray, and worship God.
Nothing more positively commanded both in Nature's Law and the Gospel, than to pray, and worship God.
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Men may observe some Laws, to have the better convenieney to break others.
Men may observe Some Laws, to have the better convenieney to break Others.
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The Pharisees were great Observers of this, they pray'd, and to outward apperance devoutly, with a Zeal (if Zeal may be measur'd by length);
The Pharisees were great Observers of this, they prayed, and to outward appearance devoutly, with a Zeal (if Zeal may be measured by length);
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but to what end? Now that God might be honoured, but themselves esteemed; nay more cursed, to devour Widows Houses;
but to what end? Now that God might be honoured, but themselves esteemed; nay more cursed, to devour Widows Houses;
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that men might be induced by that appearance of Devotion to make them Executors of their Wills, and Guardians of their Children;
that men might be induced by that appearance of Devotion to make them Executors of their Wills, and Guardians of their Children;
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Feoffees in trust for their Widows, and so they might get a fat Morsel for themselves.
Feoffees in trust for their Widows, and so they might get a fat Morsel for themselves.
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3. Out of a slavish Fear.
3. Out of a slavish fear.
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In the doing any thing out of this Principle, men are rather Enemies than Friends. 1 Joh. 4 18. There is no fear in love, but perfect love casteth out fear;
In the doing any thing out of this Principle, men Are rather Enemies than Friends. 1 John 4 18. There is no Fear in love, but perfect love Cast out Fear;
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because fear hath torment. If Fear be inconsistent with Love, it must be the property of Hatred.
Because Fear hath torment. If fear be inconsistent with Love, it must be the property of Hatred.
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If perfect Love doth cast out Fear, then perfect Fear doth cast out Love, and nourish Enmity.
If perfect Love does cast out fear, then perfect fear does cast out Love, and nourish Enmity.
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If Fear be a torment, the Effects of it cannot be a pleasure;
If fear be a torment, the Effects of it cannot be a pleasure;
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and the duties flowing from it have a spice of that hatred which is an inseparable Companion of that Passion,
and the duties flowing from it have a spice of that hatred which is an inseparable Companion of that Passion,
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and are done rather to appease their Fears, than to pleasure their Creator.
and Are done rather to appease their Fears, than to pleasure their Creator.
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Just as Pharaoh parted with the Israelites, so do some men with some sins, not out of love to God's Law,
Just as Pharaoh parted with the Israelites, so do Some men with Some Sins, not out of love to God's Law,
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but for fear of a further Wrath, or because of the smart of present Judgments. Well then, how can we discharge our selves from this accusation of Enmity to God,
but for Fear of a further Wrath, or Because of the smart of present Judgments. Well then, how can we discharge our selves from this accusation of Enmity to God,
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when we will be excited to a performance of good, and abstinence from evil, by any thing of a less Authority,
when we will be excited to a performance of good, and abstinence from evil, by any thing of a less authority,
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as the presence of a Child, the sentiments of the World, the preservation of our own Reputation,
as the presence of a Child, the sentiments of the World, the preservation of our own Reputation,
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and the fear of Punishment? So that actions materially honest in men, may be rather a fruit of Passion than Reason;
and the Fear of Punishment? So that actions materially honest in men, may be rather a fruit of Passion than Reason;
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and that which we call our Obedience, a product of the Bestial part in us, rather than that of the Man. 8thly. In being more observant of the Laws of men, than of the Law of God.
and that which we call our obedience, a product of the Bestial part in us, rather than that of the Man. 8thly. In being more observant of the Laws of men, than of the Law of God.
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The fear of man is a more powerful Curb to retain men in their duty, than the fear of God:
The Fear of man is a more powerful Curb to retain men in their duty, than the Fear of God:
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For men are restrain'd from breaking human Laws, for fear of the present Penalties annexed to them;
For men Are restrained from breaking human Laws, for Fear of the present Penalties annexed to them;
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but they encourage themselves in the breach of Divine by God's forbearance;
but they encourage themselves in the breach of Divine by God's forbearance;
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whereby they attribute a greater Right of Dominion to man, than they will acknowledge to be in God.
whereby they attribute a greater Right of Dominion to man, than they will acknowledge to be in God.
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They willingly walk after the commandment of man, though in case of Idolatry, but like Snails creep after the Commandment of God, if they move at all. They willingly walk After the Commandment of man, though in case of Idolatry, but like Snails creep After the Commandment of God, if they move At all.
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So they made the King glad with their lies, they cheered his heart with their ready obedience to his Command for Idolatry, against the Counsel of God, and Warnings of the Prophets.
So they made the King glad with their lies, they cheered his heart with their ready Obedience to his Command for Idolatry, against the Counsel of God, and Warnings of the prophets.
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And they, contrary to the Speech of Christ, fear him that can kill the Body, more than that God who can destroy both Body and Soul;
And they, contrary to the Speech of christ, Fear him that can kill the Body, more than that God who can destroy both Body and Soul;
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and are scar'd more by the Frowns of men, than the Power of God. 'Tis natural in all Ages.
and Are scared more by the Frowns of men, than the Power of God. It's natural in all Ages.
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It was Hierom 's Complaint, Timent leges humanas, at non divinas; Quasi majora sint Imperatorum scuta quam Christi, leges timemus, Evangelia contemnimus.
It was Hieronymus is Complaint, Timent leges humanas, At non divinas; Quasi marjoram sint Emperor scuta quam Christ, leges Timemus, Evangelia contemnimus.
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Without question man is obliged to obey his Creator, without consulting whether his Commands are agreeable to the Institutions of men.
Without question man is obliged to obey his Creator, without consulting whither his Commands Are agreeable to the Institutions of men.
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For if we obey him because mens Laws enjoin the same, we obey not God but man, human Laws being the chief motive of our Obedience.
For if we obey him Because men's Laws enjoin the same, we obey not God but man, human Laws being the chief motive of our obedience.
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This is to vilify God's Soveraignty, and lay it under the Hatches of mens Authority,
This is to vilify God's Sovereignty, and lay it under the Hates of men's authority,
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since we thus slight the Duty which in point of Right he may demand of us,
since we thus slight the Duty which in point of Right he may demand of us,
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and pay with ungrateful returns so liberal a Benefactor: For men whose Laws we principally regard, were never the principal Author of our Being;
and pay with ungrateful returns so liberal a Benefactor: For men whose Laws we principally regard, were never the principal Author of our Being;
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and the instrumental Preservation we have by them, is not without the Providential Influence of that Lord whose Authority we subject to theirs.
and the instrumental Preservation we have by them, is not without the Providential Influence of that Lord whose authority we Subject to theirs.
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Why should we readily submit to Human Laws, and stagger at Divine? Why should we depose God from his Right of governing the World,
Why should we readily submit to Human Laws, and stagger At Divine? Why should we depose God from his Right of governing the World,
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and value mens Laws above our Maker's? Why should we make God's Authority of a less concern to us than that of a Justice of Peace, or a Petty-Constable;
and valve men's Laws above our Maker's? Why should we make God's authority of a less concern to us than that of a justice of Peace, or a Petty-Constable;
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as though they were God's Superiors, and Obedience more rightfully due to them, than to him? What a Contempt of God is this? 'Tis to tell God, I will break the Sabbath, swear, revile, revel, were it not for the Curb of National Laws,
as though they were God's Superiors, and obedience more rightfully due to them, than to him? What a Contempt of God is this? It's to tell God, I will break the Sabbath, swear, revile, revel, were it not for the Curb of National Laws,
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for all thy Precepts to the contrary. 9thly. In mans unwillingness to have God's Laws observ'd by any.
for all thy Precepts to the contrary. 9thly. In men unwillingness to have God's Laws observed by any.
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Man would not have God have a Loyal Subject in the world.
Man would not have God have a Loyal Subject in the world.
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What is the reason else of the Persecution of those who would be the strictest Observers of God's Injunctions,
What is the reason Else of the Persecution of those who would be the Strictest Observers of God's Injunctions,
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as if they were the most execrable persons under the Cope of Heaven? What is the reason the Seed of the Serpent hates the Seed of the Woman with as much vehemency as the holy Angels do the most prodigious Villanies? 'Tis ordinary for prophane men to look upon such as would walk before God unto all well pleasing,
as if they were the most execrable Persons under the Cope of Heaven? What is the reason the Seed of the Serpent hates the Seed of the Woman with as much vehemency as the holy Angels do the most prodigious Villainies? It's ordinary for profane men to look upon such as would walk before God unto all well pleasing,
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as strange and abominable Monsters. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to the same excess of riot; speaking evil of you. Speaking evil of you;
as strange and abominable Monsters. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to the same excess of riot; speaking evil of you. Speaking evil of you;
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NONLATINALPHABET, railing, libelling the whole Profession, loading them with many opprobrious Epithets: Because they will not be as diffusive in Sensuality as themselves: Because they run not, NONLATINALPHABET;
, railing, libeling the Whole Profession, loading them with many opprobrious Epithets: Because they will not be as diffusive in Sensuality as themselves: Because they run not,;
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thus censuring those acts of theirs, which are pleasing to God, at the Bar of Prophaness.
thus censuring those acts of theirs, which Are pleasing to God, At the Bar of Profaneness.
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'Tis not for any wrong done to them, that they thus hate them, but because they will not injure God,
It's not for any wrong done to them, that they thus hate them, but Because they will not injure God,
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and transgress his Laws so much as themselves do.
and transgress his Laws so much as themselves do.
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How clear a discovery is this of mens natural unwillingness to suffer God to have the least grain of Obedience in the world,
How clear a discovery is this of men's natural unwillingness to suffer God to have the least grain of obedience in the world,
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when they are angry that any bear a Veneration to his Laws, and that others will not run into the same Career,
when they Are angry that any bear a Veneration to his Laws, and that Others will not run into the same Career,
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and be in Arms against God as well as they? Hence it is that the holiest persons have been most persecuted:
and be in Arms against God as well as they? Hence it is that the Holiest Persons have been most persecuted:
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Among the Jews, Isaiah sawed to death, Jeremiah stoned, Zacharias killed at the Altar, Elias put to flight.
Among the jews, Isaiah sawed to death, Jeremiah stoned, Zacharias killed At the Altar, Elias put to flight.
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Among the Christians, all the Apostles but John put to death: The holiest men have been the greatest Sufferers.
Among the Christians, all the Apostles but John put to death: The Holiest men have been the greatest Sufferers.
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Among the Heathen, Socrates condemned to Poison.
Among the Heathen, Socrates condemned to Poison.
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And the reason is, because they have more honourable thoughts of God, and would maintain the interest of God in the world. 10thly. In the pleasure we take to see his Laws broken by others.
And the reason is, Because they have more honourable thoughts of God, and would maintain the Interest of God in the world. 10thly. In the pleasure we take to see his Laws broken by Others.
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Sin is the greatest evil that can happen to God;
since is the greatest evil that can happen to God;
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and there is nothing man doth more caress and gratify himself in, than to see a Creature be-mir'd with it.
and there is nothing man does more caress and gratify himself in, than to see a Creature bemired with it.
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And indeed, Sin is the very Essence of most of the Mirth in the world.
And indeed, since is the very Essence of most of the Mirth in the world.
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Job so well knew it, that he rose every morning to make an Atonement for his Sons, who he knew could not be without many Errata's in their Jollities.Job so well knew it, that he rose every morning to make an Atonement for his Sons, who he knew could not be without many Errata's in their Jollities.
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This Indictment the Apostle brings among the rest against the Gentiles, Rom. 1.32. Not only do the same, but have pleasure in them that do them.
This Indictment the Apostle brings among the rest against the Gentiles, Rom. 1.32. Not only do the same, but have pleasure in them that do them.
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Do not men often make that the Object of their Laughter, which is the Object of God's Infinite Hatred? Are not other mens Sins the subject of our Sport and Mirth, which should be the subject of our Pity and Sorrow? Pity to the Sinner, and Sorrow for the Sin.
Do not men often make that the Object of their Laughter, which is the Object of God's Infinite Hatred? are not other men's Sins the Subject of our Sport and Mirth, which should be the Subject of our Pity and Sorrow? Pity to the Sinner, and Sorrow for the Sin.
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What is this, but an evidence of a rooted hatred of God in our nature, when we please our selves with any dishonour done to him by others?
What is this, but an evidence of a rooted hatred of God in our nature, when we please our selves with any dishonour done to him by Others?
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For it is put among the noble Attributes of Love, 1 Cor. 13.6. That it rejoiceth not in iniquity; neither its own Iniquity, nor other mens.
For it is put among the noble Attributes of Love, 1 Cor. 13.6. That it rejoices not in iniquity; neither its own Iniquity, nor other men's.
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To rejoice in it then must be an accursed quality belonging to Hatred;
To rejoice in it then must be an accursed quality belonging to Hatred;
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yet how many are there in the world, that cannot see others dishonour God, without some sort of satisfaction;
yet how many Are there in the world, that cannot see Others dishonour God, without Some sort of satisfaction;
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they are displeased with his Glory, and pleas'd with his Dishonour. 2dly. We are Enemies to God's Sovereignty, in setting up other Sovereigns in the stead of God.
they Are displeased with his Glory, and pleased with his Dishonour. 2dly. We Are Enemies to God's Sovereignty, in setting up other Sovereigns in the stead of God.
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If we did dethrone God to set up an Angel, or some virtuous man, it would be a lighter Affront;
If we did dethrone God to Set up an Angel, or Some virtuous man, it would be a lighter Affront;
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but to place the basest and filthiest things in his Throne, is intolerable.
but to place the Basest and filthiest things in his Throne, is intolerable.
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What we love better than God, what we sacrifice all our Industry to, what we set our hearts most upon, what we grieve most for,
What we love better than God, what we sacrifice all our Industry to, what we Set our hearts most upon, what we grieve most for,
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when we miss of our end, we prefer before God. 1st. Idols. Though so palpable Idolatry be not committed by us, yet it was natural to mankind;
when we miss of our end, we prefer before God. 1st. Idols. Though so palpable Idolatry be not committed by us, yet it was natural to mankind;
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since we know all Nations were over-run with it, Josh. 24.2. Since the Father of the Faithful was an Idolater before he was a Believer.
since we know all nations were overrun with it, Josh. 24.2. Since the Father of the Faithful was an Idolater before he was a Believer.
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And his Posterity the Jews, who had heard God himself speak to them from Mount Sinai, were no sooner departed from the foot of the Mountain,
And his Posterity the jews, who had herd God himself speak to them from Mount Sinai, were no sooner departed from the foot of the Mountain,
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but they adore a Golden Calf in his stead; and this sin did run in the blood of all their Posterity;
but they adore a Golden Calf in his stead; and this since did run in the blood of all their Posterity;
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since we find God charging them with it through the whole Old Testament; and was not rooted out till the Seventy Years Captivity in Babylon.
since we find God charging them with it through the Whole Old Testament; and was not rooted out till the Seventy years Captivity in Babylon.
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And that the naturalness of it to mankind may further appear, consider what Incentives against it the Jews had.
And that the naturalness of it to mankind may further appear, Consider what Incentives against it the jews had.
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They had the greatest Appearances of God, particular marks of his Favour, his Judgments and Statutes;
They had the greatest Appearances of God, particular marks of his Favour, his Judgments and Statutes;
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which the Psalmist (Psal. 147.19, 20.) sets an Emphasis upon, That he had not dealt so with every Nation, no, not with any Nation.
which the Psalmist (Psalm 147.19, 20.) sets an Emphasis upon, That he had not dealt so with every nation, no, not with any nation.
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They had the visible signs of his Presence, the Pillar of Fire by Night, and the Cloud by Day;
They had the visible Signs of his Presence, the Pillar of Fire by Night, and the Cloud by Day;
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they were more particularly under his indulgent Care; he had alter'd the Course of Nature, and wrought Miracles for their Deliverance;
they were more particularly under his indulgent Care; he had altered the Course of Nature, and wrought Miracles for their Deliverance;
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rain'd Manna from Heaven to spread their Table, carried them in his Bosom;
rained Manna from Heaven to spread their Table, carried them in his Bosom;
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yet those Wretches were throwing down God, to make room for a Calf, made, as I may say, with the Gold, which was besmear'd with their Ear-wax, daub'd with an Excrement.
yet those Wretches were throwing down God, to make room for a Calf, made, as I may say, with the Gold, which was besmeared with their Earwax, daubed with an Excrement.
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This Idolatry is as absolute a degrading and vilifying of God as Hell it self could invent;
This Idolatry is as absolute a degrading and vilifying of God as Hell it self could invent;
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'Tis a real calling him by the names of all those filthy, loathsome, senseless Creatures, so odious, as Images of him.
It's a real calling him by the names of all those filthy, loathsome, senseless Creatures, so odious, as Images of him.
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As if God were no better than a Stone, a piece of carved Brass or Wood, of no greater Excellency than an Image or Puppet:
As if God were no better than a Stone, a piece of carved Brass or Wood, of no greater Excellency than an Image or Puppet:
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This is a denying of God. Job speaking, that he had not kiss'd his hand, or made obeysance to Idols;
This is a denying of God. Job speaking, that he had not kissed his hand, or made obeisance to Idols;
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for then, saith he, I should have deni'd the God that is above, Job 31.28. 'Tis call'd a loathing God, who is the Husband of Christians;
for then, Says he, I should have denied the God that is above, Job 31.28. It's called a loathing God, who is the Husband of Christians;
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a loathing of all his Authority over them.
a loathing of all his authority over them.
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The giving Adoration to an Image which belongs to God, is a making it equal to him, if not above him;
The giving Adoration to an Image which belongs to God, is a making it equal to him, if not above him;
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for by such a Veneration they evidence, that God is no better in their apprehension than the Stock they worship.
for by such a Veneration they evidence, that God is no better in their apprehension than the Stock they worship.
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The Heathen World is at this day drenched in this kind of Idolatry, and most part of the Christian World are subject to the Remains of this Pagan Sin:
The Heathen World is At this day drenched in this kind of Idolatry, and most part of the Christian World Are Subject to the Remains of this Pagan since:
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As the Papists, who adore for their Saviour a little Wafer, which perhaps the Mice have bitten,
As the Papists, who adore for their Saviour a little Wafer, which perhaps the Mice have bitten,
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and Flies have cast their Excrements upon. 2ly. We are Enemies to God's Soveraignty in setting up Self.
and Flies have cast their Excrements upon. 2ly. We Are Enemies to God's Sovereignty in setting up Self.
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Man imagin'd at first, that by Eating the forbidden Fruit, he should have a knowledge of Good and Evil,
Man imagined At First, that by Eating the forbidden Fruit, he should have a knowledge of Good and Evil,
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as to be independent upon God, and bottom'd upon himself, and his own Will.
as to be independent upon God, and bottomed upon himself, and his own Will.
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This Self in us is properly the Old Adam, the true Offspring of the first Corrupted Man. This is the great Antichrist, the great Anti-god in us, which sits in the heart, the Temple of God,
This Self in us is properly the Old Adam, the true Offspring of the First Corrupted Man. This is the great Antichrist, the great Anti-god in us, which sits in the heart, the Temple of God,
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and would be ador'd as God, would be the chiefest, as the highest End. This is the great Usurper in the World,
and would be adored as God, would be the chiefest, as the highest End. This is the great Usurper in the World,
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for it invades the Right of God;
for it invades the Right of God;
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'tis the most direct compliance, and likeness to the Devil, whose Actions center wholly in malicious Self-will:
it's the most Direct compliance, and likeness to the devil, whose Actions centre wholly in malicious Self-will:
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In this respect I suppose the Devil is call'd the God of this World, because he acts so, as if the World should only serve his Ends.
In this respect I suppose the devil is called the God of this World, Because he acts so, as if the World should only serve his Ends.
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Self is the Center of many men's Religious Actions; while God seems to be the Object, Self is the End, Zech. 7.5.Self is the Centre of many men's Religious Actions; while God seems to be the Object, Self is the End, Zechariah 7.5.
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Did you fast unto me? Did you fast unto me?
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This being the Motive of Hypocrisy, makes it more Idolatry, and so more odious to God;
This being the Motive of Hypocrisy, makes it more Idolatry, and so more odious to God;
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other Sins subject only the Creature to Self, but this subjects the Soul, and even God himself to corrupt Self.
other Sins Subject only the Creature to Self, but this subject's the Soul, and even God himself to corrupt Self.
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Self-love leads the Van, 2 Tim. 3.2. Men shall be lovers of their own selves;
Self-love leads the Van, 2 Tim. 3.2. Men shall be lovers of their own selves;
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To that black Catalogue he seems to speak of that black Regiment which march behind it,
To that black Catalogue he seems to speak of that black Regiment which march behind it,
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and is concluded with a form of Godliness, and denying the power of it; and a denying the Power of Godliness, is a denying the Soveraignty of God.
and is concluded with a from of Godliness, and denying the power of it; and a denying the Power of Godliness, is a denying the Sovereignty of God.
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The Righteousness a Man would establish in opposition to God, is call'd a man's own; a Righteousness of his own framing, that hath its Rise only from himself, Rom. 10.3.
The Righteousness a Man would establish in opposition to God, is called a Man's own; a Righteousness of his own framing, that hath its Rise only from himself, Rom. 10.3.
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Going about to establish their own Righteousness. Sin and Self are all one; what is call'd a living in Sin in one place, Rom. 6.2. is a living to Self in another, 2 Cor. 5.15. That they which live, should not live to themselves.
Going about to establish their own Righteousness. since and Self Are all one; what is called a living in since in one place, Rom. 6.2. is a living to Self in Another, 2 Cor. 5.15. That they which live, should not live to themselves.
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What a man serves, and directs all his projects, and the whole labour of his life to, that is his God and Lord, and that is Self.
What a man serves, and directs all his projects, and the Whole labour of his life to, that is his God and Lord, and that is Self.
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All inferior things act for some superior as their immediate End: this Order hath Nature constituted;
All inferior things act for Some superior as their immediate End: this Order hath Nature constituted;
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the lesser Animals are design'd for the greater; the irrational for Man, and Man for something higher and nobler than himself;
the lesser Animals Are designed for the greater; the irrational for Man, and Man for something higher and Nobler than himself;
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for all Beings naturally should, in their several Stations, tend to the Service of the first Being.
for all Beings naturally should, in their several Stations, tend to the Service of the First Being.
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Now to make our selves the end, and all other things to act for our selves, is to make our selves the supreme Being, to deny any superior as the Center to which our Actions should be directed,
Now to make our selves the end, and all other things to act for our selves, is to make our selves the supreme Being, to deny any superior as the Centre to which our Actions should be directed,
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and usurp God's place, who along being the supreme Being, can be his own End:
and usurp God's place, who along being the supreme Being, can be his own End:
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For if there were any thing higher and better than God, his own Purity and Goodness would cause him to act for that as more noble and worthy.
For if there were any thing higher and better than God, his own Purity and goodness would cause him to act for that as more noble and worthy.
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I appeal to you, whether you have not sometimes secret Wishes, that you were in the place of God;
I appeal to you, whither you have not sometime secret Wishes, that you were in the place of God;
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for where there is a slavish Fear of him, there must needs be such Wishes, according to the degrees of Fear;
for where there is a slavish fear of him, there must needs be such Wishes, according to the Degrees of fear;
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and so you have wished God undeified, that you might be advanced to the Godhead.
and so you have wished God undeified, that you might be advanced to the Godhead.
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This some think to be the Sin of the Devils, affecting an independency on God by a proud Reflection upon their own created Excellency,
This Some think to be the since of the Devils, affecting an independency on God by a proud Reflection upon their own created Excellency,
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and at least a delightful Wish, if not an Endeavour to make themselves the ultimate End of all their Actions. 3ly. We are Enemies to God's Soveraignty in setting up the World.
and At least a delightful Wish, if not an Endeavour to make themselves the ultimate End of all their Actions. 3ly. We Are Enemies to God's Sovereignty in setting up the World.
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When we place this in our Heart, God's proper Seat and Chair, we deprive God of his Propriety,
When we place this in our Heart, God's proper Seat and Chair, we deprive God of his Propriety,
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and do him the greatest wrong, in giving the possession of his Right to another. The Apostle gives Covetousness no better Title than that of Idolatry, Col. 3.5.
and do him the greatest wrong, in giving the possession of his Right to Another. The Apostle gives Covetousness no better Title than that of Idolatry, Col. 3.5.
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And the Psalmist puts the Atheist's Cap upon the Oppressor's Head, Psal. 14.4. Who eat up my people as they eat bread, and call not upon the Lord.
And the Psalmist puts the Atheist's Cap upon the Oppressor's Head, Psalm 14.4. Who eat up my people as they eat bred, and call not upon the Lord.
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What we make the chief Object of our Desires, is to us in the place of God.
What we make the chief Object of our Desires, is to us in the place of God.
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The poor Indians made a very natural and rational Consequence, That Gold was the Spaniards God,
The poor Indians made a very natural and rational Consequence, That Gold was the Spanish God,
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because they hunted so greedily after it.
Because they hunted so greedily After it.
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This is an intolerable dethroning of God, to make that which is God's Footstool to climb up into his Throne;
This is an intolerable dethroning of God, to make that which is God's Footstool to climb up into his Throne;
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To bow down to an Atom, a little Dust and Mud of the World, a drop out of the Ocean;
To bow down to an Atom, a little Dust and Mud of the World, a drop out of the Ocean;
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To set that in thy Heart, which God hath made even below thy self, and put under thy feet;
To Set that in thy Heart, which God hath made even below thy self, and put under thy feet;
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And to make that which thou tramplest upon, to tread down the right God hath to thy Heart. Alas!
And to make that which thou tramplest upon, to tread down the right God hath to thy Heart. Alas!
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who serves God with that Care, and with that Spirit that he serves the World with? 4ly.
who serves God with that Care, and with that Spirit that he serves the World with? 4ly.
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We are Enemies to God's Soveraignty in setting up sensual pleasures. Love is a commanding Affection, and gives the Object a power over us;
We Are Enemies to God's Sovereignty in setting up sensual pleasures. Love is a commanding Affection, and gives the Object a power over us;
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what we chiefly love, we readily obey. Now Men are said to be NONLATINALPHABET;
what we chiefly love, we readily obey. Now Men Are said to be;
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A Glutton's belly is said to be his God, because his Projects and Affections are devoted to the satisfaction of that; A Glutton's belly is said to be his God, Because his Projects and Affections Are devoted to the satisfaction of that;
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and he lays in not for the Service of God, but a Magazine for Lust.
and he lays in not for the Service of God, but a Magazine for Lust.
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If you preferr'd some honourable thing which might perfect your Natures, as Learning, Wisdom, Moral Virtues;
If you preferred Some honourable thing which might perfect your Nature's, as Learning, Wisdom, Moral Virtues;
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though this were an indignity to be censur'd by the Judge of all the World, yet it would be more tolerable;
though this were an indignity to be censured by the Judge of all the World, yet it would be more tolerable;
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but to consecrate your Heart and Time to a sordid Voluptuousness, and feed it with the Cream of your Strength, this is an inexcusable Contempt, to pay a quick and lively Service to an effeminate Delight, which is only due to the supreme Lord.
but to consecrate your Heart and Time to a sordid Voluptuousness, and feed it with the Cream of your Strength, this is an inexcusable Contempt, to pay a quick and lively Service to an effeminate Delight, which is only due to the supreme Lord.
cc-acp pc-acp vvi po22 n1 cc n1 p-acp dt j n1, cc vvb pn31 p-acp dt n1 pp-f po22 n1, d vbz dt j n1, pc-acp vvi dt j cc j n1 p-acp dt j n1, r-crq vbz av-j j-jn p-acp dt j n1.
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Doth not that Man dethrone God, and hate him, that will be under the command of a swinish pleasure;
Does not that Man dethrone God, and hate him, that will be under the command of a swinish pleasure;
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and make that the supreme End of his Life and Actions, rather than to be under the righteous Government of God? The greatest Excellency in the World is infinitely below our Creator;
and make that the supreme End of his Life and Actions, rather than to be under the righteous Government of God? The greatest Excellency in the World is infinitely below our Creator;
cc vvb cst dt j vvb pp-f po31 n1 cc n2, av-c cs pc-acp vbi p-acp dt j n1 pp-f np1? dt js n1 p-acp dt n1 vbz av-j p-acp po12 n1;
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how much more must a beastial Delight be below him which is so exceedingly disgraceful to,
how much more must a bestial Delight be below him which is so exceedingly disgraceful to,
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and below the Nature of Man? If we should love all the Creatures in Heaven and Earth above God, it were more excusable than to degrade him in our Affections beneath a brutish Pleasure.
and below the Nature of Man? If we should love all the Creatures in Heaven and Earth above God, it were more excusable than to degrade him in our Affections beneath a brutish Pleasure.
cc p-acp dt n1 pp-f n1? cs pns12 vmd vvi d dt n2 p-acp n1 cc n1 p-acp np1, pn31 vbdr av-dc j cs pc-acp vvi pno31 p-acp po12 n2 p-acp dt j n1.
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Why doth any man court an ignoble Sensuality with the displeasure of God, Hell and Damnation at the end of it,
Why does any man court an ignoble Sensuality with the displeasure of God, Hell and Damnation At the end of it,
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if he did not value it above God, as well as above his own Soul?
if he did not valve it above God, as well as above his own Soul?
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The more sordid any thing is that we set up in the place of God, the greater is the despite done to him. Ezek. 8.5.
The more sordid any thing is that we Set up in the place of God, the greater is the despite done to him. Ezekiel 8.5.
dt av-dc j d n1 vbz cst pns12 vvd a-acp p-acp dt n1 pp-f np1, dt jc vbz dt n1 vdn p-acp pno31. np1 crd.
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When the Prophet saw the Image of Jealousy at the gate, God tells him there were greater Abominations than that, which are describ'd v. 10. Creeping things, and abominable beasts, viz. the Egyptian Idols.
When the Prophet saw the Image of Jealousy At the gate, God tells him there were greater Abominations than that, which Are described v. 10. Creeping things, and abominable beasts, viz. the Egyptian Idols.
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The viler the thing is which possesses our Heart, the greater flight is put upon God, and the greater the Abomination. 5ly.
The Viler the thing is which Possesses our Heart, the greater flight is put upon God, and the greater the Abomination. 5ly.
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We are Enemies to God's Soveraignty in setting up the Devil. Every Sin is an Election of the Devil to be our Lord:
We Are Enemies to God's Sovereignty in setting up the devil. Every since is an Election of the devil to be our Lord:
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If Sin had a Voice, it would give its Suffrage for such a Lord as would favour its interest.
If since had a Voice, it would give its Suffrage for such a Lord as would favour its Interest.
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As the Spirit dwells in a Godly Man to guide him, so doth the Devil in a Natural Man, to direct him to Evil;
As the Spirit dwells in a Godly Man to guide him, so does the devil in a Natural Man, to Direct him to Evil;
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so that every Sin is an Effect of the Devil's Government:
so that every since is an Effect of the Devil's Government:
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Therefore Sins are call'd his Lusts, which natural Men (who being the Devil's Children, are under his paternal Government) fulfil and do with a resolute Obedience, Joh. 8.44. His lusts you will do.
Therefore Sins Are called his Lustiest, which natural Men (who being the Devil's Children, Are under his paternal Government) fulfil and do with a resolute obedience, John 8.44. His Lustiest you will do.
av n2 vbr vvn po31 n2, r-crq j n2 (r-crq vbg dt ng1 n2, vbr p-acp po31 j n1) vvb cc vdb p-acp dt j n1, np1 crd. po31 n2 pn22 vmb vdi.
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If we divide Sins into Spiritual and Carnal, which division comprehends all Sin, we shall find that in both;
If we divide Sins into Spiritual and Carnal, which division comprehends all since, we shall find that in both;
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we own the Devil's Authority either in obeying his Commands, or in conforming to his Example.
we own the Devil's authority either in obeying his Commands, or in conforming to his Exampl.
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Some are said to be his Lusts subjectivè, as he commits them; others dispositivè, as he directs them.
some Are said to be his Lustiest subjectivè, as he commits them; Others dispositivè, as he directs them.
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In Spiritual he is an Actor, in Carnal a Tempter. In Carnal, Men obey his Commands;
In Spiritual he is an Actor, in Carnal a Tempter. In Carnal, Men obey his Commands;
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in Spiritual, they model themselves according to his Pattern: In the one they are his Servants, to do his work;
in Spiritual, they model themselves according to his Pattern: In the one they Are his Servants, to do his work;
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in the other his Children, to partake of his Nature. In the one we acknowledge him as our Master;
in the other his Children, to partake of his Nature. In the one we acknowledge him as our Master;
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in the other we own him as our Copy. In both we derogate from God's Soveraignty over us, whom we are bound to imitate, as well as to obey.
in the other we own him as our Copy. In both we derogate from God's Sovereignty over us, whom we Are bound to imitate, as well as to obey.
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Every Sin, in its own nature, is a Communion or Society with Belial, a fighting for the Devil against God;
Every since, in its own nature, is a Communion or Society with Belial, a fighting for the devil against God;
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'tis the end of the Act, though it be not the intention of the Agent.
it's the end of the Act, though it be not the intention of the Agent.
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Every Sin is the Devil's work, and therefore the choice of it is a preferring his Service before God's.
Every since is the Devil's work, and Therefore the choice of it is a preferring his Service before God's.
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The Sin of Saul, though in a small matter, and not in any natural, but positive Command, is equall'd to the Sin of Witchcraft, which, you know, is a Covenanting with the Devil to yield Obedience to him, 1 Sam. 15.23. What a monstrous Baseness is this, to advance an impure Spirit in the place of infinite Purity;
The since of Saul, though in a small matter, and not in any natural, but positive Command, is equaled to the since of Witchcraft, which, you know, is a Covenanting with the devil to yield obedience to him, 1 Sam. 15.23. What a monstrous Baseness is this, to advance an impure Spirit in the place of infinite Purity;
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to embrace the great Ring-leader of Rebellion, above the Contriver of our Reconciliation;
to embrace the great Ringleader of Rebellion, above the Contriver of our Reconciliation;
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the only Enemy God hath in the World, who drew all the rest into the Faction against him,
the only Enemy God hath in the World, who drew all the rest into the Faction against him,
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before him who is ready to pardon us upon our revolt from his Adversary? To affect that Destroyer above our Preserver and Benefactor:
before him who is ready to pardon us upon our revolt from his Adversary? To affect that Destroyer above our Preserver and Benefactor:
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To esteem him as the exactest Pattern, and the greatest Lord, as though he had created us, provided for us,
To esteem him as the Exactest Pattern, and the greatest Lord, as though he had created us, provided for us,
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and in mercy watched over us all our days.
and in mercy watched over us all our days.
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What a prodigious Enmity is this, to offend God, to pleasure the Devil, and injure our Creator, to gratify our Adversary.
What a prodigious Enmity is this, to offend God, to pleasure the devil, and injure our Creator, to gratify our Adversary.
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Have we nothing to prefer before him, but the deadliest Enemy that both God and our Souls have in the World? Must we side with our Tormentor against our Preserver? Shall he which will fire us for ever, be valu'd above him, who would wipe all Tears from our Eyes? Oh let us blush,
Have we nothing to prefer before him, but the deadliest Enemy that both God and our Souls have in the World? Must we side with our Tormentor against our Preserver? Shall he which will fire us for ever, be valued above him, who would wipe all Tears from our Eyes? O let us blush,
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if any spark of ingenuity be left;
if any spark of ingenuity be left;
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and let our hatred of God change its Object, and boil up against our selves for our abominable ingratitude. 3ly. In usurping God's Prerogative, and exacting those observances which belong to God.
and let our hatred of God change its Object, and boil up against our selves for our abominable ingratitude. 3ly. In usurping God's Prerogative, and exacting those observances which belong to God.
cc vvb po12 n1 pp-f np1 vvi po31 n1, cc vvi a-acp p-acp po12 n2 p-acp po12 j n1. av-j. p-acp vvg npg1 n1, cc vvg d n2 r-crq vvb p-acp np1.
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We destroy his Soveraignty in deifying and rewarding Men for things done in opposition to the Law of God, in putting glorious Titles upon the vilest Acts, naming Ambition Generousness; Murder Valour, &c. 1st. In challenging Titles and Acts of Worship due only to God.
We destroy his Sovereignty in deifying and rewarding Men for things done in opposition to the Law of God, in putting glorious Titles upon the Vilest Acts, naming Ambition Generousness; Murder Valour, etc. 1st. In challenging Titles and Acts of Worship due only to God.
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What Act of Worship is there due to God, but Man hath one time or other challeng'd it as pertaining to him?
What Act of Worship is there due to God, but Man hath one time or other challenged it as pertaining to him?
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Darius for Thirty days must have all Petitions put up to him, as though he could supply the Wants of all Creatures, Dan. 6.7, 8, 9 Alexander would be worshipped as God;Darius for Thirty days must have all Petitions put up to him, as though he could supply the Wants of all Creatures, Dan. 6.7, 8, 9 Alexander would be worshipped as God;
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after him Antiochus, whom God calls a vile person. The Pope makes up the number in the Preface the Canonists put to his Decrees: Edictum Domini Deique nostri.
After him Antiochus, whom God calls a vile person. The Pope makes up the number in the Preface the Canonists put to his Decrees: Edictum Domini Deique Our.
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In men's equalling themselves to God. The first Man would know as God. Babel builders would dwell as God.
In men's equalling themselves to God. The First Man would know as God. Babel Builders would dwell as God.
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Rabbins tell us, that Eve was told by the Devil, That if she eat the forbidden Fruit, she should make a World as God.Rabbis tell us, that Eve was told by the devil, That if she eat the forbidden Fruit, she should make a World as God.
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The Pope will sit in the Temple of God, and pardon Sins as God; exalts himself above all that is call'd God, shewing himself that he is God. 2ly. Ʋsurping God's Prerogative, in lording over the Consciences and Reasons of others.
The Pope will fit in the Temple of God, and pardon Sins as God; exalts himself above all that is called God, showing himself that he is God. 2ly. Ʋsurping God's Prerogative, in lording over the Consciences and Reasons of Others.
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Whence else springs the restless desire in some Men, to model all Consciences according to their own Wills, which belongs to a greater Power than Man is capable of?
Whence Else springs the restless desire in Some Men, to model all Consciences according to their own Wills, which belongs to a greater Power than Man is capable of?
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Ferdinand 's Speech was eminent, who when by the persuasion of others, with much reluctancy on his part he had passed an Edict against the Protestants, &c. said, I expected such a thing,Ferdinand is Speech was eminent, who when by the persuasion of Others, with much reluctancy on his part he had passed an Edict against the Protestants, etc. said, I expected such a thing,
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when I would take upon me the Prerogative of God to be Lord over men's Consciences.
when I would take upon me the Prerogative of God to be Lord over men's Consciences.
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We usurp God's Prerogative, when we are angry that others are not of our Minds and Judgments;
We usurp God's Prerogative, when we Are angry that Others Are not of our Minds and Judgments;
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when they will not be blind Servants to our Opinion, in endeavouring to have our own fancies,
when they will not be blind Servants to our Opinion, in endeavouring to have our own fancies,
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yea and passions, though never so boisterous and ridiculous, to be a measure to others.
yea and passion, though never so boisterous and ridiculous, to be a measure to Others.
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When we are pertinacious in any doubtful Opinion, and assume to our selves Infallibility of Judgment,
When we Are pertinacious in any doubtful Opinion, and assume to our selves Infallibility of Judgement,
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as if our Sentiments were as firm as divine Decrees;
as if our Sentiments were as firm as divine Decrees;
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What is this, but an exalting our selves above all that is call'd God, to erect an unlimited Power over other men's Reasons and Judgments, as though it were as infallible as God,
What is this, but an exalting our selves above all that is called God, to erect an unlimited Power over other men's Reasons and Judgments, as though it were as infallible as God,
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and all others differing from us under Blindness and Error. 3ly. Usurping God's Prerogative, in prescribing Rules of Worship which ought only to be appointed by God.
and all Others differing from us under Blindness and Error. 3ly. Usurping God's Prerogative, in prescribing Rules of Worship which ought only to be appointed by God.
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In putting out, or leaving in, what they think fit to be the Rule of Worship;
In putting out, or leaving in, what they think fit to be the Rule of Worship;
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in prescribing by humane Laws, what they judge good and right in divine. All the reason under Heaven could not have inform'd us what God was in himself,
in prescribing by humane Laws, what they judge good and right in divine. All the reason under Heaven could not have informed us what God was in himself,
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or what Worship he expected of us, without supernatural Revelation:
or what Worship he expected of us, without supernatural Revelation:
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Therefore, when God hath fixed it, for Men to be making alterations in it, and additions to it, is an intolerable invading of his Right, at least it is an equalling our own fallible Inventions with his infallible Oracles, imperiously to obtrude upon People humane Inventions with as much authority as if they had been sign'd and seal'd in Heaven,
Therefore, when God hath fixed it, for Men to be making alterations in it, and additions to it, is an intolerable invading of his Right, At least it is an equalling our own fallible Inventions with his infallible Oracles, imperiously to obtrude upon People humane Inventions with as much Authority as if they had been signed and sealed in Heaven,
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and were unquestionably warranted by God himself. The prescribing the manner of Worship, is a part of God's Soveraignty;
and were unquestionably warranted by God himself. The prescribing the manner of Worship, is a part of God's Sovereignty;
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therefore in the two last Chapters of Exodus, where the erecting of the Tabernacle is describ'd, those words, As the Lord commanded, are seventeen times inserted.
Therefore in the two last Chapters of Exodus, where the erecting of the Tabernacle is described, those words, As the Lord commanded, Are seventeen times inserted.
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And to prescribe any thing which God hath not commanded (though he hath not forbidden it) is such an invasion of his Prerogative, that he hath punish'd it by a remarkable Judgment.
And to prescribe any thing which God hath not commanded (though he hath not forbidden it) is such an invasion of his Prerogative, that he hath punished it by a remarkable Judgement.
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When Nadab and Abihu took strange fire, i. e. other fire than what was upon the Altar, wherewith to kindle their Incense, When Nadab and Abihu took strange fire, i. e. other fire than what was upon the Altar, wherewith to kindle their Incense,
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though God had given no Command to the contrary, yet because he had not commanded the Offering with strange Fire, he cut them off by a terrible Judgment.
though God had given no Command to the contrary, yet Because he had not commanded the Offering with strange Fire, he Cut them off by a terrible Judgement.
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And it is to be observ'd, that none are more irreconcilable Enemies to the true Power and Spirit of Godliness,
And it is to be observed, that none Are more irreconcilable Enemies to the true Power and Spirit of Godliness,
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than the Usurpers of this Prerogative of God, the Lord in just Judgment leaving them to the dotages of their own Minds,
than the Usurpers of this Prerogative of God, the Lord in just Judgement leaving them to the dotages of their own Minds,
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and the enmity of their Hearts against him, being Successors of the Pharisees in their Judicial Blindness,
and the enmity of their Hearts against him, being Successors of the Pharisees in their Judicial Blindness,
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as well as their Usurpations of God's Authority. 4ly. In subjecting the Truths of God to the Trial of Reason, or trying God's oracles at the Tribunal of our shallow Reason.
as well as their Usurpations of God's authority. 4ly. In subjecting the Truths of God to the Trial of Reason, or trying God's oracles At the Tribunal of our shallow Reason.
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'Tis a part of God's Soveraignty to be the Interpreter, as well as Maker of his own Laws,
It's a part of God's Sovereignty to be the Interpreter, as well as Maker of his own Laws,
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as it is a Right inherent in the Legislative Power among Men.
as it is a Right inherent in the Legislative Power among Men.
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So that it is an invasion of his Right to fasten a sense upon his declar'd Will, which doth not naturally flow from the words:
So that it is an invasion of his Right to fasten a sense upon his declared Will, which does not naturally flow from the words:
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for to put any interpretation according to our pleasure upon divine as well as humane Laws, contrary to the true intent, is a virtual Usurpation of this Power;
for to put any Interpretation according to our pleasure upon divine as well as humane Laws, contrary to the true intent, is a virtual Usurpation of this Power;
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because if Laws may be interpreted according to our humours, the Power of the Law would be more in the Interpreter than in the Legislator.
Because if Laws may be interpreted according to our humours, the Power of the Law would be more in the Interpreter than in the Legislator.
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And it is the worse when Men try the Word not by their Reasons, but by their Fancies and Humours,
And it is the Worse when Men try the Word not by their Reasons, but by their Fancies and Humours,
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and put Allegories, the Brats of crazy or humorous Fancy, as the genuine meaning of the Word of God. 5ly. In judging future Events, as if we had been of God's Privy-Council when he first undertook any great Action in the World. 6thly. In censuring others state. 'Tis an intruding into God's Judicial Authority.
and put Allegories, the Brats of crazy or humorous Fancy, as the genuine meaning of the Word of God. 5ly. In judging future Events, as if we had been of God's Privy-Council when he First undertook any great Actium in the World. 6thly. In censuring Others state. It's an intruding into God's Judicial authority.
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Who hath made me a judge? was Christ's Plea.
Who hath made me a judge? was Christ's Plea.
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Who art thou that judgest another's state, as though thou wert Lord of the heart of thy Brother,
Who art thou that Judges another's state, as though thou Wertenberg Lord of the heart of thy Brother,
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and God had given over his jurisdiction over the heart to thee; as though he were to stand or fall to thy Censure? 2dly. Enmity to the Holiness of God.
and God had given over his jurisdiction over the heart to thee; as though he were to stand or fallen to thy Censure? 2dly. Enmity to the Holiness of God.
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This hating his Holiness, is a virtual depriving him of his Being:
This hating his Holiness, is a virtual depriving him of his Being:
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For if he did not infinitely hate evil, he would not be infinitely good, and consequently would not be God.
For if he did not infinitely hate evil, he would not be infinitely good, and consequently would not be God.
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God can never endure sin, no not to look upon it; and to cherish that, which is so contrary to his purity, is a denial of his Holiness. Hab. 1.13. Thou art of purer eyes than to behold evil, thou canst not look on iniquity.
God can never endure since, no not to look upon it; and to cherish that, which is so contrary to his purity, is a denial of his Holiness. Hab. 1.13. Thou art of Purer eyes than to behold evil, thou Canst not look on iniquity.
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First, In sinning under a pretence of Religion.
First, In sinning under a pretence of Religion.
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Many resolve upon some ways of wickedness, and then rake the Scripture to find out, at least Excuses and Evasions for it,
Many resolve upon Some ways of wickedness, and then rake the Scripture to find out, At least Excuses and Evasions for it,
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if not a justification for their Crimes. This was the Devil's method to Christ, to bring Scripture for Self-murther.
if not a justification for their Crimes. This was the Devil's method to christ, to bring Scripture for Self-murder.
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Saul resolves not to obey God, but would preserve the Spoils of the Amalekites, and then thinks to qualify all, with offering a few Sacrifices;Saul resolves not to obey God, but would preserve the Spoils of the Amalekites, and then thinks to qualify all, with offering a few Sacrifices;
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as though God's Holiness would not hate Sin, that had a religious pretext.
as though God's Holiness would not hate since, that had a religious pretext.
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Many that have wrung Estates from the tears of Widows, and heart-blood of Orphans, think to wipe off all their oppression by some charitable Legacies at their death.
Many that have wrung Estates from the tears of Widows, and Heart blood of Orphans, think to wipe off all their oppression by Some charitable Legacies At their death.
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'Tis abominable to make Charity, the transcript of God's goodness, a covert for Sin; and Religion, which is to bring us near to God, to patronize our Tyranny.
It's abominable to make Charity, the transcript of God's Goodness, a covert for since; and Religion, which is to bring us near to God, to patronise our Tyranny.
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When men will speak wickedly, and talk deceitfully for God, i. e.
When men will speak wickedly, and talk deceitfully for God, i. e.
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will sin for God's glory, and make the honour of his Service a stalking-Horse to the affront of his Holiness. 2dly. In charging Sin upon God.
will since for God's glory, and make the honour of his Service a stalking-Horse to the affront of his Holiness. 2dly. In charging since upon God.
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Every man naturally is willing to find the inducement to sin in another, rather than in himself.
Every man naturally is willing to find the inducement to sin in Another, rather than in himself.
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This is an act of hatred, to bespot the Reputation of others by imputing our Crimes to them,
This is an act of hatred, to bespot the Reputation of Others by imputing our Crimes to them,
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and accusing them as the Authors or occasions of our Transgressions. 'Tis an act of fear, which is the companion of hatred;
and accusing them as the Authors or occasions of our Transgressions. It's an act of Fear, which is the Companion of hatred;
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if men can make God a Sinner against his own Law, they blemish his Holiness, they think they are secure from the punishment they did dread.
if men can make God a Sinner against his own Law, they blemish his Holiness, they think they Are secure from the punishment they did dread.
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For we fear not man, who is faulty as well as our selves. For we Fear not man, who is faulty as well as our selves.
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When men have done all that they can to blot out a sense of a Deity,
When men have done all that they can to blot out a sense of a Deity,
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and see they cannot do it, they will raze out the reverence of it.
and see they cannot do it, they will raze out the Reverence of it.
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And if we find a way to lay our Sins at God's door, when he chargeth them upon us, we think then to escape the rigor of his Justice,
And if we find a Way to lay our Sins At God's door, when he charges them upon us, we think then to escape the rigor of his justice,
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and that he cannot be unrighteous to punish us for those Crimes which he is guilty of as well as our selves.
and that he cannot be unrighteous to Punish us for those Crimes which he is guilty of as well as our selves.
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But it is a foolish consideration;
But it is a foolish consideration;
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for if we can fancy an unholy God, we have no reason to think him a righteous God.
for if we can fancy an unholy God, we have no reason to think him a righteous God.
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That you may see that this very thing which looks so horrible, runs in our blood, take notice of the two first Discourses God had with Man after his Fall,
That you may see that this very thing which looks so horrible, runs in our blood, take notice of the two First Discourses God had with Man After his Fallen,
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and they will both discover this.
and they will both discover this.
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When God examines Adam about his Transgression, he excuseth himself by laying it upon God, Gen. 3.12.
When God examines Adam about his Transgression, he excuseth himself by laying it upon God, Gen. 3.12.
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The woman whom thou gavest me to be with me, she gave me of the tree, and I did eat. The woman whom thou Gavest me to be with me, she gave me of the tree, and I did eat.
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Hadst thou not given me the Woman, I had not been tempted; and had I not been tempted, I had not sinned:
Hadst thou not given me the Woman, I had not been tempted; and had I not been tempted, I had not sinned:
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And this Sin was committed presently after the Woman was given me, as if thou hadst given me this Woman to be my immediate Tempter;
And this since was committed presently After the Woman was given me, as if thou Hadst given me this Woman to be my immediate Tempter;
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and infus'd such a love in my heart to her, that it could not resist her Allurements.
and infused such a love in my heart to her, that it could not resist her Allurements.
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For he seems by the Speech to intimate, that God gave him the Woman on purpose to draw him into sin.
For he seems by the Speech to intimate, that God gave him the Woman on purpose to draw him into since.
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The next is Cain; some think Cain here lays the fault upon God, Gen. 4.9.
The next is Cain; Some think Cain Here lays the fault upon God, Gen. 4.9.
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Am I my brother's keeper? as if he should have said, Art not thou the Keeper and Governor of the World,Am I my Brother's keeper? as if he should have said, Art not thou the Keeper and Governor of the World,
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why didst not thou hinder me from killing my Brother?
why didst not thou hinder me from killing my Brother?
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David, a holy man, follows him in those steps, and charges a Sin of his own contrivance upon the Providence of God;David, a holy man, follows him in those steps, and charges a since of his own contrivance upon the Providence of God;
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when the news of Ʋriah 's death was brought, he wipes his mouth, and saith, The sword devours one as well as another.
when the news of Ʋriah is death was brought, he wipes his Mouth, and Says, The sword devours one as well as Another.
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He fastens that solely on the Divine Providence, which was his own wicked contrivance, 2 Sam. 11.25. 3dly. In hating the image of God's holiness in others.
He fastens that solely on the Divine Providence, which was his own wicked contrivance, 2 Sam. 11.25. 3dly. In hating the image of God's holiness in Others.
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The more holy any man is, and the more active in the severest Duties of Religion, the more is he the Object of the Scoffs of others;
The more holy any man is, and the more active in the Severest Duties of Religion, the more is he the Object of the Scoffs of Others;
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and not only barkt at by tipling Drunkards on the Ale-bench, but by formal and grave Judges on the Seat of Justice.
and not only barked At by tippling Drunkards on the Alebench, but by formal and grave Judges on the Seat of justice.
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David, though a King, whose Example might have been powerful to have brought them to an outward pretended love to holiness, was spoke against by them that sate in the Gate,David, though a King, whose Exampl might have been powerful to have brought them to an outward pretended love to holiness, was spoke against by them that sat in the Gate,
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and was the Song of the Drunkards, and that when he wept, and chastis'd his Soul with fasting, Psal. 69.10, 11, 12.
and was the Song of the Drunkards, and that when he wept, and chastised his Soul with fasting, Psalm 69.10, 11, 12.
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Hence nothing is so burthensome as the presence of a sober religious Person, because of that image of God's holiness shining in him, which strikes so full upon his Soul,
Hence nothing is so burdensome as the presence of a Sobrium religious Person, Because of that image of God's holiness shining in him, which strikes so full upon his Soul,
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and sets his heart on work in checking and griping reflections.
and sets his heart on work in checking and gripping reflections.
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Now Holiness being the glory of God, the peculiar title of the Deity, and from him deriv'd upon the Soul, he that mocks this in a Person, derides God himself.
Now Holiness being the glory of God, the peculiar title of the Deity, and from him derived upon the Soul, he that mocks this in a Person, derides God himself.
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He that hates the Picture of a Prince, hates the Prince also, and much more were he in his power.
He that hates the Picture of a Prince, hates the Prince also, and much more were he in his power.
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He that hates the Stream, hates the Fountain:
He that hates the Stream, hates the Fountain:
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He that hates the Beams, hates the Sun. The holiness of a Creature is but a beam from that infinite Sun, a stream from that eternal Fountain.
He that hates the Beams, hates the Sun. The holiness of a Creature is but a beam from that infinite Sun, a stream from that Eternal Fountain.
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If a mixed and imperfect holiness be more the subject of thy scoffs, than a great deal of sin,
If a mixed and imperfect holiness be more the Subject of thy scoffs, than a great deal of since,
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surely thou wouldest more roundly scoff at God himself, should he appear in the unblemished and unspotted holiness of his Nature, which infinitely shines in him:
surely thou Wouldst more roundly scoff At God himself, should he appear in the unblemished and unspotted holiness of his Nature, which infinitely shines in him:
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For thy hatred would be greater, because thy contrariety is so much more against the perfection of holiness,
For thy hatred would be greater, Because thy contrariety is so much more against the perfection of holiness,
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than where it is with a mixture.
than where it is with a mixture.
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Where there is a hatred of the purity and perfection of any Creature, there is a greater reflection upon God, who is the Author of that Purity. 4thly. In having debasing notions of the holy nature of God.
Where there is a hatred of the purity and perfection of any Creature, there is a greater reflection upon God, who is the Author of that Purity. 4thly. In having debasing notions of the holy nature of God.
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We invert the Creation contrary to God's order in it; God made Man according to his own Image, and we make God according to ours.
We invert the Creation contrary to God's order in it; God made Man according to his own Image, and we make God according to ours.
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We fashion God like our selves, and fasten our own humours upon him, as the Lacedemonians were wont to dress their gods after the fashion of their Cities. Psal. 40.21.
We fashion God like our selves, and fasten our own humours upon him, as the Lacedaemonians were wont to dress their God's After the fashion of their Cities. Psalm 40.21.
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Though men are enemies to the holy Majesty of God, yet they can please themselves well enough with him as represented by that Idea their corrupt minds have fram'd of him. We cannot comprehend God;
Though men Are enemies to the holy Majesty of God, yet they can please themselves well enough with him as represented by that Idea their corrupt minds have framed of him. We cannot comprehend God;
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if we could, we should be infinite, not finite;
if we could, we should be infinite, not finite;
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and because we cannot comprehend him, we set up in our fancies strange images of him,
and Because we cannot comprehend him, we Set up in our fancies strange Images of him,
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and so ungod God in our heart and affections. 1. This is an higher affront to God than we imagine.
and so ungod God in our heart and affections. 1. This is an higher affront to God than we imagine.
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Vulgi opinionis diis applicare prophanum est. Epicurus. De Deo malè sentirè quàm Deum esse negare pejus duco. Vulgi opinionis Dis applicare prophanum est. Epicurus. De God malè sentirè quàm God esse negare Worse duco.
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'Tis worse to degrade the Nature of God in our conceits, and to make him a vicious God,
It's Worse to degrade the Nature of God in our conceits, and to make him a vicious God,
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than if in our thoughts we did quite discard any such Being;
than if in our thoughts we did quite discard any such Being;
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for 'tis not so gross a Crime to deny his Being, as to fancy him otherwise than he is;
for it's not so gross a Crime to deny his Being, as to fancy him otherwise than he is;
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such imaginations strip him of his Perfections, and make him a God of Clouts.
such Imaginations strip him of his Perfections, and make him a God of Clouts.
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Plutarch saith, he should account himself less wrong'd by that man that should deny there ever was such a man as Plutarch, than that he should affirm, there was such a man indeed,Plutarch Says, he should account himself less wronged by that man that should deny there ever was such a man as Plutarch, than that he should affirm, there was such a man indeed,
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but he was a cholerick Clown, a decrepit Fellow, a debauch'd Man, and an ignorant Fool.
but he was a choleric Clown, a decrepit Fellow, a debauched Man, and an ignorant Fool.
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This was the general Censure of the Heathen, That Superstition was far worse than Atheism, by how much the less evil it was to have no opinion of God,
This was the general Censure of the Heathen, That Superstition was Far Worse than Atheism, by how much the less evil it was to have no opinion of God,
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than such as is vile, wicked, derogatory to the pure and holy Nature of the Divine Majesty.
than such as is vile, wicked, derogatory to the pure and holy Nature of the Divine Majesty.
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2. Carnal imaginations of God, as well as corporeal images, are Idolatry.
2. Carnal Imaginations of God, as well as corporeal Images, Are Idolatry.
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'Tis a question, which Idolatry is the greatest, to worship an Image of Wood or Stone,
It's a question, which Idolatry is the greatest, to worship an Image of Wood or Stone,
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or to entertain monstrous imaginations of God.
or to entertain monstrous Imaginations of God.
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It provokes a man when we liken him to some inferior Creature, and call him a Dog, or Toad;
It provokes a man when we liken him to Some inferior Creature, and call him a Dog, or Toad;
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'tis not such an affront to a man to call him a Creature of such a low Rank and Classis,
it's not such an affront to a man to call him a Creature of such a low Rank and Classis,
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as to square and model the Perfections of the great God according to our limited Capacities.
as to square and model the Perfections of the great God according to our limited Capacities.
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We do worse than the Heathen (of whom the Apostle proclaim'd) did in their Images, they likened the glory of God to such Creatures as were of the lowest form in the Creation.
We do Worse than the Heathen (of whom the Apostle proclaimed) did in their Images, they likened the glory of God to such Creatures as were of the lowest from in the Creation.
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We liken God not to corruptible man, but to corrupt man, and worse yet, to the very corruptions of men,
We liken God not to corruptible man, but to corrupt man, and Worse yet, to the very corruptions of men,
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and worship a God dressed up according to our own foolish fancies; Rom. 1.23.
and worship a God dressed up according to our own foolish fancies; Rom. 1.23.
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And chang'd the glory of the incorruptible God into an image made like to corruptible man, And changed the glory of the incorruptible God into an image made like to corruptible man,
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and to birds, and four-footed beasts, and creeping things. and to Birds, and fourfooted beasts, and creeping things.
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If all those several Conceptions and Ideas men have of God, were uncas'd, and discover'd, what a monstrous thing would God appear to be, according to the modes the imaginative Faculty frames them in? 5thly. In our unworthy and perfunctory addresses to God.
If all those several Conceptions and Ideas men have of God, were uncased, and discovered, what a monstrous thing would God appear to be, according to the modes the imaginative Faculty frames them in? 5thly. In our unworthy and perfunctory Addresses to God.
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When men come into the presence of God with lusts wreaking in their hearts, and leap from sin to duty.
When men come into the presence of God with Lustiest wreaking in their hearts, and leap from since to duty.
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God is so holy, that were our Services the most refin'd, and as pure as those of the Angels,
God is so holy, that were our Services the most refined, and as pure as those of the Angels,
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yet we could not serve him suitably to his holy Nature:
yet we could not serve him suitably to his holy Nature:
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Therefore we deny this holiness, when we come before him without due preparation, as if God did not deserve the purest thoughts in our applications to him;
Therefore we deny this holiness, when we come before him without due preparation, as if God did not deserve the Purest thoughts in our applications to him;
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or as if a blemished and polluted Sacrifice were suitable enough to his Nature. When we excite not those elevated frames of spirit, which are due to his greatness,
or as if a blemished and polluted Sacrifice were suitable enough to his Nature. When we excite not those elevated frames of Spirit, which Are due to his greatness,
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and fulness, and think to put him off with cheap and spotted Services, we slight the holy Majesty of God,
and fullness, and think to put him off with cheap and spotted Services, we slight the holy Majesty of God,
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and are guilty of a higher Presumption than is fitting for us in our access to an Earthly Prince.
and Are guilty of a higher Presumption than is fitting for us in our access to an Earthly Prince.
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We worship him not according to the excellent Holiness of his Nature, when we have foolish imaginations creep upon us in the very act of Duty, which makes our Services erroneous, and misguided.
We worship him not according to the excellent Holiness of his Nature, when we have foolish Imaginations creep upon us in the very act of Duty, which makes our Services erroneous, and misguided.
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When we bring our worldly, carnal, debauch'd thoughts into his presence, worse than the Dogs or dirty Slaves we would blush to be attended by in our Visits of a Great Man. When our hearts are turned from God in any Duty;
When we bring our worldly, carnal, debauched thoughts into his presence, Worse than the Dogs or dirty Slaves we would blush to be attended by in our Visits of a Great Man. When our hearts Are turned from God in any Duty;
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while we are speaking with our Creator, to be in our hearts conversing with our sordid Sensualities;
while we Are speaking with our Creator, to be in our hearts conversing with our sordid Sensualities;
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'tis as if we should be raking in a Dunghill when we are talking with a King.
it's as if we should be raking in a Dunghill when we Are talking with a King.
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We do here but defame his Holiness while we pretend to honour it;
We do Here but defame his Holiness while we pretend to honour it;
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and prophane his Name, while we are praying Hallow'd be thy Name. It would argue more Modesty,
and profane his Name, while we Are praying Hallowed be thy Name. It would argue more Modesty,
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though less Sincerity, to say to our Lusts as Abraham to his Servant, Tarry here, till I go to sacrifice. 6thly. In defacing the Image of God in our own souls.
though less Sincerity, to say to our Lustiest as Abraham to his Servant, Tarry Here, till I go to sacrifice. 6thly. In defacing the Image of God in our own Souls.
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God in the first draught of Man, conformed him to his own Image; because we find that in Regeneration this Image is renew'd, Eph. 4.24. The new man, which after God, NONLATINALPHABET, is created in righteousness and true holiness.
God in the First draught of Man, conformed him to his own Image; Because we find that in Regeneration this Image is renewed, Ephesians 4.24. The new man, which After God,, is created in righteousness and true holiness.
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He did not take Angels for his Pattern in his first polishing the Soul, but himself.
He did not take Angels for his Pattern in his First polishing the Soul, but himself.
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In defacing this Image therefore we cast dirt upon the Holiness of God, which was his Pattern in the framing of us:
In defacing this Image Therefore we cast dirt upon the Holiness of God, which was his Pattern in the framing of us:
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And rather chuse to be conform'd to Satan, who is God's great Enemy, and to have God's Image wip'd out of us,
And rather choose to be conformed to Satan, who is God's great Enemy, and to have God's Image wiped out of us,
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and the Devil's pictur'd in us. Therefore natural men, that are guilty of gross sins, are called Devils, Joh. 6.70. 'Tis spoken of Judas: Christ gave it to Peter too, Matth. 16.23.
and the Devil's pictured in us. Therefore natural men, that Are guilty of gross Sins, Are called Devils, John 6.70. It's spoken of Judas: christ gave it to Peter too, Matthew 16.23.
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And if he give this Title to one of the worst of men, and one of the best of men, it will be no wrong to give it to all men.
And if he give this Title to one of the worst of men, and one of the best of men, it will be no wrong to give it to all men.
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Men wallow in sin, which is directly contrary to that illustrious Image which God did imprint upon them;
Men wallow in since, which is directly contrary to that illustrious Image which God did imprint upon them;
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and perform those actions which are odious to God and his Righteousness, and suitable to their Corruption.
and perform those actions which Are odious to God and his Righteousness, and suitable to their Corruption.
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Men glory in that which is their shame; and account that their Ornament which is the greatest Blot upon their Nature, which if it were upon God would make him cease to be God. 3dly. Enmity to the Wisdom of God.
Men glory in that which is their shame; and account that their Ornament which is the greatest Blot upon their Nature, which if it were upon God would make him cease to be God. 3dly. Enmity to the Wisdom of God.
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Presumptuous sins are called a Reproach of God; Numb. 15.30. The soul that doth ought presumptuously, the same reproaches the Lord.
Presumptuous Sins Are called a Reproach of God; Numb. 15.30. The soul that does ought presumptuously, the same Reproaches the Lord.
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All Reproaches are either for Natural, Moral, or Intellectual Defects: All Reproaches of God must be either for Wickedness, or Weakness;
All Reproaches Are either for Natural, Moral, or Intellectual Defects: All Reproaches of God must be either for Wickedness, or Weakness;
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if for Wickedness, his Holiness is deni'd; if for Weakness, his Wisdom is blemished. 1. In slighting the Laws of God.
if for Wickedness, his Holiness is denied; if for Weakness, his Wisdom is blemished. 1. In slighting the Laws of God.
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Since God hath no defect in his Understanding, his Will must be the best and wisest,
Since God hath no defect in his Understanding, his Will must be the best and Wisest,
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and therefore his Laws highly rational, as being the Orders of the wisest Agent.
and Therefore his Laws highly rational, as being the Order of the Wisest Agent.
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As God's Understanding apprehends all things in their true reason, so his Will enjoins nothing but what is highly good,
As God's Understanding apprehends all things in their true reason, so his Will enjoins nothing but what is highly good,
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and makes for the happiness of his Creature; the true means of whose happiness he understands better than Men or Angels can do.
and makes for the happiness of his Creature; the true means of whose happiness he understands better than Men or Angels can do.
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All Laws, though they are enforced by Sovereignty, yet they are, or ought to be, in the composing of them, founded upon Reason,
All Laws, though they Are Enforced by Sovereignty, yet they Are, or ought to be, in the composing of them, founded upon Reason,
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and are indeed Applications of the Law of Nature upon this or that particular Emergency.
and Are indeed Applications of the Law of Nature upon this or that particular Emergency.
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The Laws of God then, who is summa ratio, are purely founded upon the truest reason,
The Laws of God then, who is summa ratio, Are purely founded upon the Truest reason,
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though every one of them may not be so clear to us: Therefore they that make alteration in his Precepts, either dogmatically or practically, controul his Wisdom, and charge him with Folly.
though every one of them may not be so clear to us: Therefore they that make alteration in his Precepts, either dogmatically or practically, control his Wisdom, and charge him with Folly.
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When men will observe one part of his Law, and not another;
When men will observe one part of his Law, and not Another;
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pick and chuse where they please, hence it is that Sinners are called Fools in Scripture.
pick and choose where they please, hence it is that Sinners Are called Fools in Scripture.
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'Tis certainly inexcusable Folly, to contradict undeniable and infallible Wisdom.
It's Certainly inexcusable Folly, to contradict undeniable and infallible Wisdom.
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If Infinite Prudence hath framed the Law, why is not every part of it observed? If it were not made with the best Wisdom,
If Infinite Prudence hath framed the Law, why is not every part of it observed? If it were not made with the best Wisdom,
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why is any thing of it observed?
why is any thing of it observed?
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He that receives the Promises of God, and the Testimony of Christ, sets to his seal, That God is true.
He that receives thee Promises of God, and the Testimony of christ, sets to his seal, That God is true.
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It must thence undeniably follow, that he that refuseth obedience to his Law, sets to his Seal, That God is foolish.
It must thence undeniably follow, that he that Refuseth Obedience to his Law, sets to his Seal, That God is foolish.
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Men live as though the Commands of God were made in Sport, not by Counsel.
Men live as though the Commands of God were made in Sport, not by Counsel.
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If God took Counsel in the making man, there is as much need of Counsel in the right ordering him.
If God took Counsel in the making man, there is as much need of Counsel in the right ordering him.
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If the defacing his Image by any Sin is a defaming his Wisdom in the Creation, the breaking his Law is a disgracing his Wisdom in the Administration.
If the defacing his Image by any since is a defaming his Wisdom in the Creation, the breaking his Law is a disgracing his Wisdom in the Administration.
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Were they not rational, God would not enjoin them;
Were they not rational, God would not enjoin them;
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and if they are rational, we are enemies to Infinite Wisdom by not complying with them. 2dly. In defacing the wise workmanship of God.
and if they Are rational, we Are enemies to Infinite Wisdom by not complying with them. 2dly. In defacing the wise workmanship of God.
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Every sin is a defacing our own souls;
Every since is a defacing our own Souls;
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which as they are the prime Creatures in the sensible World, had greater Characters of God's Wisdom in the Fabrick of them.
which as they Are the prime Creatures in the sensible World, had greater Characters of God's Wisdom in the Fabric of them.
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But this Image of God is ruin'd and broken by Sin.
But this Image of God is ruined and broken by Sin.
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Though the spoiling of it be a scorn of his Holiness, it's also an affront to his Wisdom;
Though the spoiling of it be a scorn of his Holiness, it's also an affront to his Wisdom;
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because though his Power was the cause of the production of so fair a Being,
Because though his Power was the cause of the production of so fair a Being,
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yet his Wisdom was the guide of his Power, as well as his Holiness the Exemplar whereby he wrought it.
yet his Wisdom was the guide of his Power, as well as his Holiness the Exemplar whereby he wrought it.
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If a man had a curious Clock or Watch, which had cost him many years pains,
If a man had a curious Clock or Watch, which had cost him many Years pains,
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and the strength of his skill to frame;
and the strength of his skill to frame;
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for a man after he had seen and considered it, to cut, slash, and break all, would argue a contempt of the Workman's skill.
for a man After he had seen and considered it, to Cut, slash, and break all, would argue a contempt of the Workman's skill.
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God hath shown Infinite Art in the Creation of man, but sin unbeautifies man, and bereaves him of his Excellency. 3dly. Censuring his ways.
God hath shown Infinite Art in the Creation of man, but since unbeautifies man, and bereaves him of his Excellency. 3dly. Censuring his ways.
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What is our impatience at any passages of his Providence, but a censuring his dealing with us as unjust or unwise;
What is our impatience At any passages of his Providence, but a censuring his dealing with us as unjust or unwise;
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as if we would presume to instruct him better in the management of human Affairs.
as if we would presume to instruct him better in the management of human Affairs.
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'Tis to take upon us to be God's Judges, to cite him to our Tribunal to give an account of his administration of things.
It's to take upon us to be God's Judges, to Cite him to our Tribunal to give an account of his administration of things.
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'Tis a reviling him because he doth manage things according to his own Will, and not according to ours:
It's a reviling him Because he does manage things according to his own Will, and not according to ours:
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'Tis a striving with God, and a summoning him to the Bar of our Reason, Isa. 45.9, 10. Wo to him that strives with his Maker:
It's a striving with God, and a summoning him to the Bar of our Reason, Isaiah 45.9, 10. Woe to him that strives with his Maker:
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Shall the clay say to him that fashion'd it, What makest thou? To quarrel with him,Shall the clay say to him that fashioned it, What Makest thou? To quarrel with him,
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and examine him about his works, why he made them thus, and not thus; 'Tis a reproaching of God, a contending with him, to instruct him.
and examine him about his works, why he made them thus, and not thus; It's a reproaching of God, a contending with him, to instruct him.
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Job 40.2 Shall he that contendeth with the Almighty instruct him? he that reproves God, let him answer it.
Job 40.2 Shall he that contendeth with the Almighty instruct him? he that reproves God, let him answer it.
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A Reproof argues a Superiority in Authority, Knowledge, or Goodness. 'Tis a playing Absalom 's game;
A Reproof argues a Superiority in authority, Knowledge, or goodness. It's a playing Absalom is game;
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Oh that I were King in Israel, I would do this and that man Justice:
O that I were King in Israel, I would do this and that man justice:
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So that it is a virtual wishing, Oh that I were King of the World, the Governor of all Creatures, things should be dispos'd more wisely, and more justly. 4thly. Prescribing Rules and Methods to God.
So that it is a virtual wishing, O that I were King of the World, the Governor of all Creatures, things should be disposed more wisely, and more justly. 4thly. Prescribing Rules and Methods to God.
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We presume to be God's Tutors, and would sway him according to the dictates of our Wisdom;
We presume to be God's Tutors, and would sway him according to the dictates of our Wisdom;
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When we would have a Mercy in this Method which God designs to convey through another Channel;
When we would have a Mercy in this Method which God designs to convey through Another Channel;
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When we would have him take his measures from our humours: This was the ground of Jonah 's Argument with God, Jonah 3.10. Jonah 4.1.
When we would have him take his measures from our humours: This was the ground of Jonah is Argument with God, Jonah 3.10. Jonah 4.1.
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It displeased Jonah exceedingly; and he was very angry. When we make Vows to flatter God into a compliance with our designs;It displeased Jonah exceedingly; and he was very angry. When we make Vows to flatter God into a compliance with our designs;
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when we pray imperiously for any thing without a due Submission to God's Will; as if we were his Counsellors, and he were bound to follow our humours.
when we pray imperiously for any thing without a due Submission to God's Will; as if we were his Counsellors, and he were bound to follow our humours.
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Thus would the most glorious of Virgins and Mothers prescribe to Christ a Rule for his miraculous action, Luke 2.48.
Thus would the most glorious of Virgins and Mother's prescribe to christ a Rule for his miraculous actium, Lycia 2.48.
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His Mother said unto him, Son, why hast thou thus dealt with us? So John 2.3, 4.
His Mother said unto him, Son, why hast thou thus dealt with us? So John 2.3, 4.
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The Jews who nail'd him to the Cross, offer'd to believe on him, if he would submit to their terms,
The jews who nailed him to the Cross, offered to believe on him, if he would submit to their terms,
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and gratify their curiosity in descending from the Cross they had fixed him to.
and gratify their curiosity in descending from the Cross they had fixed him to.
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Are not most men Jews in this, to prescribe terms to God, upon the grant whereof he shall have our service of believing in him.
are not most men jews in this, to prescribe terms to God, upon the grant whereof he shall have our service of believing in him.
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As if a Child should appoint Rules for his Father, or a crazy headed Patient to his Physician;
As if a Child should appoint Rules for his Father, or a crazy headed Patient to his physician;
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would it not be an injury to their prudence and skill? This presumptuous humour is a hellish offence.
would it not be an injury to their prudence and skill? This presumptuous humour is a hellish offence.
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Abraham asserts the way of God's appointment by Moses and the Prophets, to be the best way for bringing men to Repentance and Salvation,Abraham asserts the Way of God's appointment by Moses and the prophets, to be the best Way for bringing men to Repentance and Salvation,
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but the Rich man prefers his own Judgment, and would have him send one from the dead to preach to them.
but the Rich man prefers his own Judgement, and would have him send one from the dead to preach to them.
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Luke 16.27, 28, 29, 30. Abraham saith unto him, They have Moses and the Prophets; and he said, Nay, father Abraham. Lycia 16.27, 28, 29, 30. Abraham Says unto him, They have Moses and the prophets; and he said, Nay, father Abraham.
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We deal often thus with God, as though we were his Counsellors, not his Subjects. 4thly. Enmity to the Sufficiency of God.
We deal often thus with God, as though we were his Counsellors, not his Subject's. 4thly. Enmity to the Sufficiency of God.
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The preferring any sin before God, is a denial of the fulness of Content to be had in the enjoyment of God;
The preferring any since before God, is a denial of the fullness of Content to be had in the enjoyment of God;
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as though God were inferior to a base Lust, and that a vile Pleasure had a better relish than the Communications of God to the Soul. For when God describes what pleasure and peace there is in his ways, what fulness of joy in his Presence;
as though God were inferior to a base Lust, and that a vile Pleasure had a better relish than the Communications of God to the Soul. For when God describes what pleasure and peace there is in his ways, what fullness of joy in his Presence;
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what is the refusal of it but equivalent to this language of the sinner; No, I will believe no such thing;
what is the refusal of it but equivalent to this language of the sinner; No, I will believe no such thing;
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there is more happiness to be had in Sin than in God? and so he values a Vapour,
there is more happiness to be had in since than in God? and so he value's a Vapour,
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an empty Bubble, more than Infinite Fulness. The greater is the Scorn of God's Sufficiency, by how much the more ignoble, brutish,
an empty Bubble, more than Infinite Fullness. The greater is the Scorn of God's Sufficiency, by how much the more ignoble, brutish,
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and contemptible the Pleasure is we prefer before him. 1st. In secret thoughts of meriting by any Religious Act.
and contemptible the Pleasure is we prefer before him. 1st. In secret thoughts of meriting by any Religious Act.
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As though God could be indebted to us, and obliged by us. As though our Devotions could bring a blessedness to God more than he essentially hath;
As though God could be indebted to us, and obliged by us. As though our Devotions could bring a blessedness to God more than he essentially hath;
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when indeed our goodness extends not to him, Psal. 16.2. Our Services of God are rather services to our selves, and bring a happiness to us, not to God.
when indeed our Goodness extends not to him, Psalm 16.2. Our Services of God Are rather services to our selves, and bring a happiness to us, not to God.
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This secret opinion of Merit (though disputed against the Papists, yet) is natural to man;
This secret opinion of Merit (though disputed against the Papists, yet) is natural to man;
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and this secret self-pleasing, when we have performed any duty, and upon that account expect some fair compensation from God,
and this secret self-pleasing, when we have performed any duty, and upon that account expect Some fair compensation from God,
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as having been profitable to him. God intimates this, Psal. 50.11, 12. The wild beasts of the field are mine;
as having been profitable to him. God intimates this, Psalm 50.11, 12. The wild beasts of the field Are mine;
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if I were hungry I would not tell thee; for the world is mine, and the fulness thereof. if I were hungry I would not tell thee; for the world is mine, and the fullness thereof.
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He implies, that they wrong'd his Infinite Fulness, by thinking that he stood in need of their Sacrifices and Services,
He Implies, that they wronged his Infinite Fullness, by thinking that he stood in need of their Sacrifices and Services,
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and that he was beholden to them for their Adoration of him. All Merit implies a moral or natural Insufficiency in the Person of whom we merit,
and that he was beholden to them for their Adoration of him. All Merit Implies a moral or natural Insufficiency in the Person of whom we merit,
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and our doing something for him, which he could not, or at least so well do for himself.
and our doing something for him, which he could not, or At least so well do for himself.
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'Tis implied in our murmuring at God's dealing with us in a course of cross Providences, wherein men think they have deserv'd better at the hands of God by their service, than to be so.
It's implied in our murmuring At God's dealing with us in a course of cross Providences, wherein men think they have deserved better At the hands of God by their service, than to be so.
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cast aside and degraded by him.
cast aside and degraded by him.
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In our Prosperity we are apt to have secret thoughts that our Enjoyments were the Debts God owed us, rather than Gifts freely bestow'd upon us.
In our Prosperity we Are apt to have secret thoughts that our Enjoyments were the Debts God owed us, rather than Gifts freely bestowed upon us.
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Hence it is that men are more unwilling to part with their Righteousness than with their Sins,
Hence it is that men Are more unwilling to part with their Righteousness than with their Sins,
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and are apt to challenge Salvation as a Due, rather than beg it as an Act of Grace. 2dly. Trying all ways of helping our selves, before we come to God.
and Are apt to challenge Salvation as a Due, rather than beg it as an Act of Grace. 2dly. Trying all ways of helping our selves, before we come to God.
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Having hopes to find That in Creatures, which is only to be found in an All-sufficient God.
Having hope's to find That in Creatures, which is only to be found in an All-sufficient God.
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When we rather seek an Alms from the World than God, as though there were some hidden Excellency in the World, which over-topp'd the Excellency of God.
When we rather seek an Alms from the World than God, as though there were Some hidden Excellency in the World, which overtopped the Excellency of God.
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When we would rather drink of Cisterns than of the Fountain;
When we would rather drink of Cisterns than of the Fountain;
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as though the Waters in the Cistern were fresher and sweeter than those in the Spring.
as though the Waters in the Cistern were fresher and Sweeten than those in the Spring.
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Hence it is that upon any Emergency we set our own Reason on work, before we crave the Assistance of God's Power;
Hence it is that upon any Emergency we Set our own Reason on work, before we crave the Assistance of God's Power;
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and scarce seek him, till we have modell'd the whole Contrivance in our own Brains, and resolv'd upon the methods of performance;
and scarce seek him, till we have modeled the Whole Contrivance in our own Brains, and resolved upon the methods of performance;
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as though there were not a fulness of reason in God to guide us in our Resolves,
as though there were not a fullness of reason in God to guide us in our Resolves,
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as well as power to breathe success upon them, Prov. 20.25. After vows to make enquiry, after Resolutions to beg direction in our business.
as well as power to breathe success upon them, Curae 20.25. After vows to make enquiry, After Resolutions to beg direction in our business.
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Sometimes men seek out unlawful ways for their delivery, as though there were more sufficiency of help in Sin, than in God.
Sometime men seek out unlawful ways for their delivery, as though there were more sufficiency of help in since, than in God.
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Did we believe, and love the Sufficiency of God, that is able to supply our wants, we should not upon every strait be turn'd from him,
Did we believe, and love the Sufficiency of God, that is able to supply our Wants, we should not upon every strait be turned from him,
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and beg help at the door of Creatures. 3dly. In our Apostacies from God.
and beg help At the door of Creatures. 3dly. In our Apostasies from God.
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When after fair Pretences and devout Applications, we grow cold, and thrust him from us, it implies, that God hath not that fulness in him which we expected.
When After fair Pretences and devout Applications, we grow cold, and thrust him from us, it Implies, that God hath not that fullness in him which we expected.
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Backsliding testifies, that there is not that sweetness, and satisfactoriness in God, which we expected upon our first approach to him.
Backsliding Testifies, that there is not that sweetness, and satisfactoriness in God, which we expected upon our First approach to him.
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All apostacy is a denial of God;
All apostasy is a denial of God;
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for it denies him either to be a fountain of all good, or else that he is not true to his Promises,
for it Denies him either to be a fountain of all good, or Else that he is not true to his Promises,
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but deceives us in our just expectations of good from him. It either speaks him evil, or deceitful;
but deceives us in our just Expectations of good from him. It either speaks him evil, or deceitful;
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'tis a greater affront to deny him after an experience of his sweetness, and assistance, than to deny him before any dealing with him, or trial of him.
it's a greater affront to deny him After an experience of his sweetness, and assistance, than to deny him before any dealing with him, or trial of him.
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Now though all apostacy begins in a neglect, yet it quickly ripens into a hatred. 4thly. In joining some thing with God to make up our happiness.
Now though all apostasy begins in a neglect, yet it quickly ripens into a hatred. 4thly. In joining Some thing with God to make up our happiness.
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Though men are willing to have the enjoyment of God, yet they are not content with him alone,
Though men Are willing to have the enjoyment of God, yet they Are not content with him alone,
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but would have something else to eke him out;
but would have something Else to eke him out;
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as though God, who accounts the enjoyment of himself the greatest blessedness, had not also in himself a sufficient blessedness for his Creatures, without the addition of any thing else.
as though God, who accounts the enjoyment of himself the greatest blessedness, had not also in himself a sufficient blessedness for his Creatures, without the addition of any thing Else.
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The Young man in the Gospel went away sorrowful, because he could not enjoy God and the World both togegether, Matth. 19.21, 22.
The Young man in the Gospel went away sorrowful, Because he could not enjoy God and the World both together, Matthew 19.21, 22.
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If we would light up Candles in a clear day, when the Sun shines in its full brightness, what do we imply,
If we would Light up Candles in a clear day, when the Sun shines in its full brightness, what do we imply,
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but that the Sun hath not light enough in it self to make it day? And when we labour for other things with as much strength and eagerness,
but that the Sun hath not Light enough in it self to make it day? And when we labour for other things with as much strength and eagerness,
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as we labour for the enjoyment of God, what is it, but to deny that there is enough in him without the concurrence of some other good? 5thly. Against the Omniscience of God.
as we labour for the enjoyment of God, what is it, but to deny that there is enough in him without the concurrence of Some other good? 5thly. Against the Omniscience of God.
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Men hate God's Omniscience, and could willingly have him stript of this Eminency. For men naturally love not those that dive into their Purposes, and canvass their Thoughts;
Men hate God's Omniscience, and could willingly have him stripped of this Eminency. For men naturally love not those that dive into their Purposes, and canvas their Thoughts;
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so neither can men love this Attribute of God, whereby he enters into the secret closets of their heart,
so neither can men love this Attribute of God, whereby he enters into the secret closets of their heart,
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and takes an exact measure of every wicked and subtile Contrivance.
and Takes an exact measure of every wicked and subtle Contrivance.
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The first Speech that Adam spake in Paradise after his Fall, infring'd God's Omniscience, Gen. 3.10. I heard thy voice in the garden, and I hid my, self.
The First Speech that Adam spoke in Paradise After his Fallen, infringed God's Omniscience, Gen. 3.10. I herd thy voice in the garden, and I hid my, self.
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As if the Trees could shelter him from that Eye that saw the minutest part of the whole Earth.
As if the Trees could shelter him from that Eye that saw the minutest part of the Whole Earth.
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The next Speech recorded of the second man, Cain, is to the same purpose; when God put the question to him, Where is thy brother? Gen. 4.9. I know not; thinking thereby to delude God's Omnisciency.
The next Speech recorded of the second man, Cain, is to the same purpose; when God put the question to him, Where is thy brother? Gen. 4.9. I know not; thinking thereby to delude God's Omnisciency.
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He that practically denies God's Omnisciency, denies his Godhead:
He that practically Denies God's Omnisciency, Denies his Godhead:
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For a man may as well deny that there is a Sun, as deny that it shines,
For a man may as well deny that there is a Sun, as deny that it shines,
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and disperseth its light and influence into every corner. See more of this in the Discourse of God's Omnipresence. This appears,
and disperses its Light and influence into every corner. See more of this in the Discourse of God's Omnipresence. This appears,
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1. When we commit sin upon the ground of secresy. If all hearts, surely then all places are open to God's Eye;
1. When we commit since upon the ground of secrecy. If all hearts, surely then all places Are open to God's Eye;
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no private Bench for a Drunkard, or secret Stew for an Adulterer, but is obvious to him.
no private Bench for a Drunkard, or secret Stew for an Adulterer, but is obvious to him.
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Common Modesty before man, is not practised before God: Men are ashamed to have their actions seen by man's eye, but not by God's.
Common Modesty before man, is not practised before God: Men Are ashamed to have their actions seen by Man's eye, but not by God's.
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Maxima debetur pueris reverentia. Filthy actions cannot endure the presence of a Child's eye, much less of man's.Maxima debetur pueris Reverence. Filthy actions cannot endure the presence of a Child's eye, much less of Man's.
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Shall the presence of a Child have more power over us than the presence of God;
Shall the presence of a Child have more power over us than the presence of God;
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and mens observing, more than God's censuring Eye? Is not this a denial of him,
and men's observing, more than God's censuring Eye? Is not this a denial of him,
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when the Eye of God is of less force to restrain thee, than the eye of man;
when the Eye of God is of less force to restrain thee, than the eye of man;
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as if men only could see, and God were blind? All the sin thou committest before the eye of the holiest man in the world, cannot make him hate thee so much as God hates thee;
as if men only could see, and God were blind? All the since thou Committest before the eye of the Holiest man in the world, cannot make him hate thee so much as God hates thee;
c-acp cs n2 av-j vmd vvi, cc np1 vbdr j? av-d dt n1 pns21 vv2 p-acp dt n1 pp-f dt js n1 p-acp dt n1, vmbx vvi pno31 vvi pno21 av av-d c-acp np1 vvz pno21;
(4) sermon (DIV1)
406
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1030
because his Holiness is infinitely short of God's Holiness, and consequently his Hatred is infinitely short of God's
Because his Holiness is infinitely short of God's Holiness, and consequently his Hatred is infinitely short of God's
c-acp po31 n1 vbz av-j j pp-f npg1 n1, cc av-j po31 n1 vbz av-j j pp-f npg1
(4) sermon (DIV1)
406
Page 125
1031
'Tis an aggravation of a man's sin, to be committed in the presence of God. Gen. 10.9. A mighty Hunter before the Lord. As it was of Haman 's Offence, when he lay upon Esther 's Bed, That he would force the Queen before the King's face. It seems to be David 's conceit in his Sin, That God would not see him, both by Nathan 's charge, 2 Sam. 2.19.
It's an aggravation of a Man's since, to be committed in the presence of God. Gen. 10.9. A mighty Hunter before the Lord. As it was of Haman is Offence, when he lay upon Esther is Bed, That he would force the Queen before the King's face. It seems to be David is conceit in his since, That God would not see him, both by Nathan is charge, 2 Sam. 2.19.
pn31|vbz dt n1 pp-f dt ng1 n1, pc-acp vbi vvn p-acp dt n1 pp-f np1. np1 crd. dt j n1 p-acp dt n1. p-acp pn31 vbds pp-f np1 vbz n1, c-crq pns31 vvd p-acp np1 vbz n1, cst pns31 vmd vvi dt n1 p-acp dt ng1 n1. pn31 vvz pc-acp vbi np1 vbz n1 p-acp po31 n1, cst np1 vmd xx vvi pno31, av-d p-acp np1 vbz n1, crd np1 crd.
(4) sermon (DIV1)
407
Page 125
1032
Wherefore hast thou despised the Commandment of the Lord, to do evil in his sight? and by his own confession, Psal. 51.4. This evil have I done in thy sight.
Wherefore hast thou despised the Commandment of the Lord, to do evil in his sighed? and by his own Confessi, Psalm 51.4. This evil have I done in thy sighed.
q-crq vh2 pns21 vvn dt n1 pp-f dt n1, pc-acp vdi j-jn p-acp po31 n1? cc p-acp po31 d n1, np1 crd. d j-jn vhb pns11 vdn p-acp po21 n1.
(4) sermon (DIV1)
407
Page 125
1033
Every Penitent takes notice of the Wrong he doth to God's All-seeing Eye.
Every Penitent Takes notice of the Wrong he does to God's All-seeing Eye.
d j-jn vvz n1 pp-f dt n-jn pns31 vdz p-acp npg1 j n1.
(4) sermon (DIV1)
407
Page 126
1034
It's a high provocation for a Servant to do ill when his Master's Eye is upon him,
It's a high provocation for a Servant to do ill when his Masters Eye is upon him,
pn31|vbz dt j n1 p-acp dt n1 pc-acp vdi j-jn c-crq po31 ng1 n1 vbz p-acp pno31,
(4) sermon (DIV1)
407
Page 126
1035
or a Thief to cut a Purse before the Judge's face. God observes all Wickedness; Wickedness under Lock and Key.
or a Thief to Cut a Purse before the Judge's face. God observes all Wickedness; Wickedness under Lock and Key.
cc dt n1 pc-acp vvi dt n1 p-acp dt ng1 n1. np1 vvz d n1; n1 p-acp n1 cc n1.
(4) sermon (DIV1)
407
Page 126
1036
If he doth register all thy Members in his Book, he will also register the sins of those Members, what use thou puttest them to,
If he does register all thy Members in his Book, he will also register the Sins of those Members, what use thou puttest them to,
cs pns31 vdz vvi d po21 n2 p-acp po31 n1, pns31 vmb av vvi dt n2 pp-f d n2, r-crq n1 pns21 vvd2 pno32 p-acp,
(4) sermon (DIV1)
407
Page 126
1037
whether to his Service, or the Devil's Drudgery;
whither to his Service, or the Devil's Drudgery;
cs p-acp po31 n1, cc dt ng1 n1;
(4) sermon (DIV1)
407
Page 126
1038
whether thy Eye rove about in wanton Glances, or thy Tongue be let loose in prophane Language,
whither thy Eye rove about in wanton Glances, or thy Tongue be let lose in profane Language,
cs po21 n1 vvb a-acp p-acp j-jn n2, cc po21 n1 vbi vvn j p-acp j n1,
(4) sermon (DIV1)
407
Page 126
1039
or thy Ear open to ungodly Discourse, or thy Feet more swift to carry thee to an Alehouse than a Sermon.
or thy Ear open to ungodly Discourse, or thy Feet more swift to carry thee to an Alehouse than a Sermon.
cc po21 n1 j p-acp j n1, cc po21 n2 av-dc j pc-acp vvi pno21 p-acp dt n1 cs dt n1.
(4) sermon (DIV1)
407
Page 126
1040
It was once a Check a Young man gave to a Harlot, who had enticed him,
It was once a Check a Young man gave to a Harlot, who had enticed him,
pn31 vbds a-acp dt n1 dt j n1 vvd p-acp dt n1, r-crq vhd vvn pno31,
(4) sermon (DIV1)
408
Page 126
1041
and carried him from one Room to another for secresy;
and carried him from one Room to Another for secrecy;
cc vvd pno31 p-acp crd n1 p-acp j-jn c-acp n1;
(4) sermon (DIV1)
408
Page 126
1042
Oh, saith he, can none see us here? Can we be hid from God's Eye?
O, Says he, can none see us Here? Can we be hid from God's Eye?
uh, vvz pns31, vmb pix vvi pno12 av? vmb pns12 vbi vvn p-acp npg1 n1?
(4) sermon (DIV1)
408
Page 126
1043
Yet sinners in their practice make their boast, as they, Job 22.14. in express words, Thick clouds are a covering to him, that he sees not, and he walks in the circuit of heaven:
Yet Sinners in their practice make their boast, as they, Job 22.14. in express words, Thick Clouds Are a covering to him, that he sees not, and he walks in the circuit of heaven:
av n2 p-acp po32 n1 vvi po32 n1, c-acp pns32, np1 crd. p-acp j n2, j n2 vbr dt n-vvg p-acp pno31, cst pns31 vvz xx, cc pns31 vvz p-acp dt n1 pp-f n1:
(4) sermon (DIV1)
409
Page 126
1044
As though God's Eye could not pierce the thick Clouds;
As though God's Eye could not pierce the thick Clouds;
c-acp cs npg1 n1 vmd xx vvi dt j n2;
(4) sermon (DIV1)
409
Page 126
1045
as though his Cares were confin'd only to Celestial things, and Earth were too low an Orb for his Eyes to roul about.
as though his Cares were confined only to Celestial things, and Earth were too low an Orb for his Eyes to roll about.
c-acp c-acp po31 n2 vbdr vvn av-j p-acp j n2, cc n1 vbdr av j dt n1 p-acp po31 n2 pc-acp vvi a-acp.
(4) sermon (DIV1)
409
Page 127
1046
If we think a word in the presence of a grave religious man may disgrace us, we are troubled in our minds;
If we think a word in the presence of a grave religious man may disgrace us, we Are troubled in our minds;
cs pns12 vvb dt n1 p-acp dt n1 pp-f dt j j n1 vmb vvi pno12, pns12 vbr vvn p-acp po12 n2;
(4) sermon (DIV1)
409
Page 127
1047
but we regard not an Injury done to God.
but we regard not an Injury done to God.
cc-acp pns12 vvb xx dt n1 vdn p-acp np1.
(4) sermon (DIV1)
409
Page 127
1048
We are more cast down, if a foolish action of ours comes to the knowledge of men,
We Are more cast down, if a foolish actium of ours comes to the knowledge of men,
pns12 vbr av-dc vvd a-acp, cs dt j n1 pp-f png12 vvz p-acp dt n1 pp-f n2,
(4) sermon (DIV1)
409
Page 127
1049
than to the knowledge of God. 2dly. When men give liberty to inward sins.
than to the knowledge of God. 2dly. When men give liberty to inward Sins.
cs p-acp dt n1 pp-f np1. av. c-crq n2 vvb n1 p-acp j n2.
(4) sermon (DIV1)
409
Page 127
1050
God doth often set forth himself by that expression, That he trieth the heart, and searcheth the reins.
God does often Set forth himself by that expression, That he trieth the heart, and Searches the reins.
np1 vdz av vvi av px31 p-acp d n1, cst pns31 vvz dt n1, cc vvz dt n2.
(4) sermon (DIV1)
411
Page 127
1051
The heart hath man Valves and Ventricles, but God searches all the Valves, which cannot be espied and discerned but by a curious eye.
The heart hath man Valves and Ventricles, but God Searches all the Valves, which cannot be espied and discerned but by a curious eye.
dt n1 vhz n1 n2 cc np1, cc-acp np1 vvz d dt n2, r-crq vmbx vbi vvn cc vvn p-acp p-acp dt j n1.
(4) sermon (DIV1)
411
Page 127
1052
God sees all the Contrivances of it. The Reins are partly hid, most inward, surrounded with Fat.
God sees all the Contrivances of it. The Reins Are partly hid, most inward, surrounded with Fat.
np1 vvz d dt n2 pp-f pn31. dt n2 vbr av vvn, av-ds j, vvn p-acp j.
(4) sermon (DIV1)
411
Page 127
1053
The most inward thoughts cannot be hid from God's piercing Eye, for all is open before him,
The most inward thoughts cannot be hid from God's piercing Eye, for all is open before him,
dt av-ds j n2 vmbx vbi vvn p-acp npg1 j-vvg n1, p-acp d vbz j p-acp pno31,
(4) sermon (DIV1)
412
Page 127
1054
like dissected Sacrifices when the Bowels are ript up, and all the Inwards discovered.
like dissected Sacrifices when the Bowels Are ripped up, and all the Inward discovered.
av-j j-vvn n2 c-crq dt n2 vbr vvn a-acp, cc d dt j vvn.
(4) sermon (DIV1)
412
Page 127
1055
God is more within the Soul of a Creature, than any one hidden thought can be,
God is more within the Soul of a Creature, than any one hidden Thought can be,
np1 vbz av-dc p-acp dt n1 pp-f dt n1, cs d crd j-vvn n1 vmb vbi,
(4) sermon (DIV1)
413
Page 128
1056
and knows it before the heart that mints it hath a full discovery of it.
and knows it before the heart that mints it hath a full discovery of it.
cc vvz pn31 p-acp dt n1 cst n2 pn31 vhz dt j n1 pp-f pn31.
(4) sermon (DIV1)
413
Page 128
1057
What do the actings of Sin in our Fancies import, but as though God's eye could not pierce into the remoteness and darkness of our minds?
What do the actings of since in our Fancies import, but as though God's eye could not pierce into the remoteness and darkness of our minds?
q-crq vdb dt n2 pp-f n1 p-acp po12 n2 vvi, cc-acp c-acp cs npg1 n1 vmd xx vvi p-acp dt n1 cc n1 pp-f po12 n2?
(4) sermon (DIV1)
413
Page 128
1058
Manasseh is blam'd for setting up strange Altars in the House of God; Manasses is blamed for setting up strange Altars in the House of God;
np1 vbz vvn p-acp vvg a-acp j n2 p-acp dt n1 pp-f np1;
(4) sermon (DIV1)
414
Page 128
1059
much more may we for setting up strange Imaginations in the heart, which should belong to God.
much more may we for setting up strange Imaginations in the heart, which should belong to God.
av-d av-dc vmb pns12 p-acp vvg a-acp j n2 p-acp dt n1, r-crq vmd vvi p-acp np1.
(4) sermon (DIV1)
414
Page 128
1060
This is to deny God's Judicial Prerogative; This is to deny God's Judicial Prerogative;
d vbz pc-acp vvi npg1 j n1;
(4) sermon (DIV1)
414
Page 128
1061
this is the Attribute which speaks him fit to be a Judge, and yet men can possess their hearts with this, That he is defective in this Attribute,
this is the Attribute which speaks him fit to be a Judge, and yet men can possess their hearts with this, That he is defective in this Attribute,
d vbz dt n1 r-crq vvz pno31 j pc-acp vbi dt n1, cc av n2 vmb vvi po32 n2 p-acp d, cst pns31 vbz j p-acp d n1,
(4) sermon (DIV1)
414
Page 128
1062
and so make him uncapable of judging the World. Hypocrisy is a plain denial of this Omnisciency.
and so make him uncapable of judging the World. Hypocrisy is a plain denial of this Omnisciency.
cc av vvb pno31 j pp-f vvg dt n1. n1 vbz dt j n1 pp-f d n1.
(4) sermon (DIV1)
414
Page 128
1063
When men have a Religious Lip, and a black Soul; an outside swept and garnished, and a Legion of Devils garison'd within.
When men have a Religious Lip, and a black Soul; an outside swept and garnished, and a Legion of Devils garrisoned within.
c-crq n2 vhb dt j n1, cc dt j-jn n1; cc av-an vvn cc vvn, cc dt n1 pp-f n2 vvn a-acp.
(4) sermon (DIV1)
414
Page 128
1064
This derogates from God, as though his Eye were as easily deceived as mens, and an outward appearance limited God's Observation.
This derogates from God, as though his Eye were as Easily deceived as men's, and an outward appearance limited God's Observation.
d n2 p-acp np1, c-acp cs po31 n1 vbdr p-acp av-j vvn p-acp ng2, cc dt j n1 vvn npg1 n1.
(4) sermon (DIV1)
414
Page 128
1065
Are we not more slight in the performance of private Devotions before God, than we are in our Attendances in publick in the sight of men. 3dly. When men give way to diversions in a Duty, it is a denial of God's Omniscience.
are we not more slight in the performance of private Devotions before God, than we Are in our Attendances in public in the sighed of men. 3dly. When men give Way to diversions in a Duty, it is a denial of God's Omniscience.
vbr pns12 xx av-dc j p-acp dt n1 pp-f j n2 p-acp np1, cs pns12 vbr p-acp po12 n2 p-acp j p-acp dt n1 pp-f n2. av. c-crq n2 vvb n1 p-acp n2 p-acp dt n1, pn31 vbz dt n1 pp-f npg1 n1.
(4) sermon (DIV1)
414
Page 129
1066
Love is the cause of fixedness.
Love is the cause of fixedness.
n1 vbz dt n1 pp-f n1.
(4) sermon (DIV1)
415
Page 129
1067
The Angels have a pure affection to God, and therefore they have an uninterrupted attention in his Presence.
The Angels have a pure affection to God, and Therefore they have an uninterrupted attention in his Presence.
dt n2 vhb dt j n1 p-acp np1, cc av pns32 vhb dt j-vvn n1 p-acp po31 n1.
(4) sermon (DIV1)
415
Page 129
1068
If thou thinkest God doth not mind thee, why dost thou pray at all? If thou thinkest he doth mind thee,
If thou Thinkest God does not mind thee, why dost thou pray At all? If thou Thinkest he does mind thee,
cs pns21 vv2 np1 vdz xx vvi pno21, q-crq vd2 pns21 vvi p-acp d? cs pns21 vv2 pns31 vdz vvi pno21,
(4) sermon (DIV1)
415
Page 129
1069
why dost thou not pray more fervently, fixedly, and hear more attentively? This attention doth consist in the frame of the Soul;
why dost thou not pray more fervently, fixedly, and hear more attentively? This attention does consist in the frame of the Soul;
q-crq vd2 pns21 xx vvi av-dc av-j, av-vvn, cc vvi av-dc av-j? d n1 vdz vvi p-acp dt n1 pp-f dt n1;
(4) sermon (DIV1)
415
Page 129
1070
for bodily Exercise is requir'd for our sakes, not for God's. Gesture and Speech are to quicken our affections.
for bodily Exercise is required for our sakes, not for God's. Gesture and Speech Are to quicken our affections.
p-acp j n1 vbz vvn p-acp po12 n2, xx p-acp npg1. n1 cc n1 vbr pc-acp vvi po12 n2.
(4) sermon (DIV1)
415
Page 129
1071
Christ hath given us a short Pattern of Prayer, and can our hearts be steady upon God in the repetition of it? Duties are Visits we pay to God;
christ hath given us a short Pattern of Prayer, and can our hearts be steady upon God in the repetition of it? Duties Are Visits we pay to God;
np1 vhz vvn pno12 dt j n1 pp-f n1, cc vmb po12 n2 vbb j p-acp np1 p-acp dt n1 pp-f pn31? n2 vbr n2 pns12 vvb p-acp np1;
(4) sermon (DIV1)
415
Page 129
1072
would it not be an Affront, if when we were to visit a Prince, we should send a noysom rotten Carkass in our stead? Do we not deal so with God,
would it not be an Affront, if when we were to visit a Prince, we should send a noisome rotten Carcase in our stead? Do we not deal so with God,
vmd pn31 xx vbi dt vvb, cs c-crq pns12 vbdr pc-acp vvi dt n1, pns12 vmd vvi dt j j-vvn n1 p-acp po12 n1? vdb pns12 xx vvi av p-acp np1,
(4) sermon (DIV1)
415
Page 129
1073
when we come without our heart, as though God were ignorant, and could be put off with any thing, the worst in our Flocks, as well as the best.
when we come without our heart, as though God were ignorant, and could be put off with any thing, the worst in our Flocks, as well as the best.
c-crq pns12 vvb p-acp po12 n1, c-acp cs np1 vbdr j, cc vmd vbi vvn a-acp p-acp d n1, dt js p-acp po12 n2, c-acp av c-acp dt js.
(4) sermon (DIV1)
415
Page 130
1074
It wrongs the Majesty of God's Presence, that when he speaks to us, we will not give him so much Respect as to regard him;
It wrongs the Majesty of God's Presence, that when he speaks to us, we will not give him so much Respect as to regard him;
pn31 vvz dt n1 pp-f npg1 n1, cst c-crq pns31 vvz p-acp pno12, pns12 vmb xx vvi pno31 av av-d n1 c-acp pc-acp vvi pno31;
(4) sermon (DIV1)
416
Page 130
1075
and when we speak to him, we do not regard our selves.
and when we speak to him, we do not regard our selves.
cc c-crq pns12 vvb p-acp pno31, pns12 vdb xx vvi po12 n2.
(4) sermon (DIV1)
416
Page 130
1076
What a vain thing is it, to be speaking to a Scullion when the King is in presence? Every careless diversion to a vain Object, is a denial of God's presence in the place.
What a vain thing is it, to be speaking to a Scullion when the King is in presence? Every careless diversion to a vain Object, is a denial of God's presence in the place.
q-crq dt j n1 vbz pn31, pc-acp vbi vvg p-acp dt n1 c-crq dt n1 vbz p-acp n1? np1 j n1 p-acp dt j n1, vbz dt n1 pp-f npg1 n1 p-acp dt n1.
(4) sermon (DIV1)
416
Page 130
1077
'Tis a wrong to God's Excellency, that when we come to God for what we count sweet and desirable, we presently turn our backs,
It's a wrong to God's Excellency, that when we come to God for what we count sweet and desirable, we presently turn our backs,
pn31|vbz dt n-jn p-acp npg1 n1, cst c-crq pns12 vvb p-acp np1 p-acp r-crq pns12 vvb j cc j, pns12 av-j vvb po12 n2,
(4) sermon (DIV1)
417
Page 130
1078
as though our address were an act of imprudence and folly;
as though our address were an act of imprudence and folly;
c-acp cs po12 vvb vbdr dt n1 pp-f n1 cc n1;
(4) sermon (DIV1)
417
Page 130
1079
as much as to say, There is no sweetness in him, no beauty that we should desire him. 6thly.
as much as to say, There is no sweetness in him, no beauty that we should desire him. 6thly.
c-acp d c-acp pc-acp vvi, pc-acp vbz dx n1 p-acp pno31, dx n1 cst pns12 vmd vvi pno31. j.
(4) sermon (DIV1)
417
Page 130
1080
Enmity to the Mercy of God.
Enmity to the Mercy of God.
n1 p-acp dt n1 pp-f np1.
(4) sermon (DIV1)
418
Page 130
1081
God is not wronged more in any Attribute by Devils and Men, than in his Mercy.
God is not wronged more in any Attribute by Devils and Men, than in his Mercy.
np1 vbz xx vvn av-dc p-acp d n1 p-acp n2 cc n2, cs p-acp po31 n1.
(4) sermon (DIV1)
419
Page 130
1082
Man would deprive God of the honour of his own Bowels; of the Objects of Mercy;
Man would deprive God of the honour of his own Bowels; of the Objects of Mercy;
n1 vmd vvi np1 pp-f dt n1 pp-f po31 d n2; pp-f dt n2 pp-f n1;
(4) sermon (DIV1)
419
Page 130
1083
when God's Mercy to others comes in competition with his Self-love and Credit. Jonas his Pride would null the Goodness of God.
when God's Mercy to Others comes in competition with his Self-love and Credit. Jonah his Pride would null the goodness of God.
c-crq npg1 n1 p-acp n2-jn vvz p-acp n1 p-acp po31 n1 cc n1. np1 po31 n1 vmd vvi dt n1 pp-f np1.
(4) sermon (DIV1)
419
Page 131
1084
With what an unreasonable Passion doth he fly in the face of God, for reprieving the humbled Ninivites? he would rather have had his own Credit preserv'd in the destruction of them according to his Prediction,
With what an unreasonable Passion does he fly in the face of God, for reprieving the humbled Ninevites? he would rather have had his own Credit preserved in the destruction of them according to his Prediction,
p-acp r-crq dt j n1 vdz pns31 vvi p-acp dt n1 pp-f np1, p-acp vvg dt j-vvn np1? pns31 vmd av-c vhi vhn po31 d n1 vvn p-acp dt n1 pp-f pno32 vvg p-acp po31 n1,
(4) sermon (DIV1)
419
Page 131
1085
than God's tenderness magnified in their Preservation. Some fancy a God made up altogether of Mercy, a Childish Mercy;
than God's tenderness magnified in their Preservation. some fancy a God made up altogether of Mercy, a Childish Mercy;
cs npg1 n1 vvn p-acp po32 n1. d n1 dt np1 vvd a-acp av pp-f n1, dt j n1;
(4) sermon (DIV1)
419
Page 131
1086
as if his Mercy had nothing else to do, but to wrong all his other Perfections;
as if his Mercy had nothing Else to do, but to wrong all his other Perfections;
c-acp cs po31 n1 vhd pix av pc-acp vdi, cc-acp pc-acp vvi d po31 j-jn n2;
(4) sermon (DIV1)
420
Page 131
1087
to make him bely his Truth, extinguish his Justice, discard his Wisdom, and enslave his Power. This appears,
to make him belly his Truth, extinguish his justice, discard his Wisdom, and enslave his Power. This appears,
pc-acp vvi pno31 n1 po31 n1, vvb po31 n1, vvb po31 n1, cc vvi po31 n1. np1 vvz,
(4) sermon (DIV1)
420
Page 131
1088
1. In the severe and jealous thoughts men have of God.
1. In the severe and jealous thoughts men have of God.
crd p-acp dt j cc j n2 n2 vhb pp-f np1.
(4) sermon (DIV1)
421
Page 131
1089
Men are apt to charge God with Tyranny, whereby they strip him of the Riches of his glorious Mercy.
Men Are apt to charge God with Tyranny, whereby they strip him of the Riches of his glorious Mercy.
n2 vbr j pc-acp vvi np1 p-acp n1, c-crq pns32 vvb pno31 pp-f dt n2 pp-f po31 j n1.
(4) sermon (DIV1)
422
Page 131
1090
The Devil's design at first was to bely God to man, that he might have hard and contracted thoughts of God, to think him strait-handed towards his Creature.
The Devil's Design At First was to belly God to man, that he might have heard and contracted thoughts of God, to think him strait-handed towards his Creature.
dt ng1 n1 p-acp ord vbds p-acp n1 np1 p-acp n1, cst pns31 vmd vhi vvn cc j-vvn n2 pp-f np1, pc-acp vvi pno31 j p-acp po31 n1.
(4) sermon (DIV1)
422
Page 131
1091
Therefore he is call'd a Liar from the beginning, in urging man to misbelieve his Creator to be an unjust, hard,
Therefore he is called a Liar from the beginning, in urging man to misbelieve his Creator to be an unjust, hard,
av pns31 vbz vvn dt n1 p-acp dt n1, p-acp vvg n1 pc-acp vvi po31 n1 pc-acp vbi dt j, j,
(4) sermon (DIV1)
422
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1092
and cruel Master, and that envied him Comforts necessary for him; which frightful thoughts of the Deity have haunted man ever since.
and cruel Master, and that envied him Comforts necessary for him; which frightful thoughts of the Deity have haunted man ever since.
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If man in Creation was so ready to entertain Jealousies of God, man in Corruption, with the load of Guilt upon him, is much more prone.
If man in Creation was so ready to entertain Jealousies of God, man in Corruption, with the load of Gilded upon him, is much more prove.
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1094
The Heathens (by the Devil's instigation), as the Indians, have their Notions, That Mercy flows not naturally from God,
The heathens (by the Devil's instigation), as the Indians, have their Notions, That Mercy flows not naturally from God,
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1095
but must be wrested by a multitude of Services; that he will do nothing without the Bribe of a Sacrifice;
but must be wrested by a multitude of Services; that he will do nothing without the Bribe of a Sacrifice;
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1096
which they offer, lest he should hurt them. As if God only created men, to make sport with their misery:
which they offer, lest he should hurt them. As if God only created men, to make sport with their misery:
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1097
As if God had no other design in the Creation, than to load his Creatures with Chains,
As if God had no other Design in the Creation, than to load his Creatures with Chains,
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1098
and govern that World by Tyranny, which he made by an Efflux of powerful Goodness.
and govern that World by Tyranny, which he made by an Efflux of powerful goodness.
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The Worship of many men is founded upon this conceit, whereby they are frighted into some actions of Adoration, not sweetly drawn.
The Worship of many men is founded upon this conceit, whereby they Are frighted into Some actions of Adoration, not sweetly drawn.
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1100
This representation of God doth debase the Soul, and fills it with that tyranical passion of Fear, which is alway accompanied with Hatred;
This representation of God does debase the Soul, and fills it with that tyrannical passion of fear, which is always accompanied with Hatred;
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1101
for we hate what we fear.
for we hate what we Fear.
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1102
Thus the Devil accuseth God to troubled Consciences, persuading them that his Bowels are strait, that he hath no Mercy for them, that so he may drive them to despair.
Thus the devil Accuseth God to troubled Consciences, persuading them that his Bowels Are strait, that he hath no Mercy for them, that so he may drive them to despair.
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1103
This he attain'd in Cain, who cries in despair, My punishment is greater than I can bear; i. e.
This he attained in Cain, who cries in despair, My punishment is greater than I can bear; i. e.
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1104
my sin is greater than can be pardon'd, Gen. 4.13.
my since is greater than can be pardoned, Gen. 4.13.
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When any Soul is like to be snatcht out of Satan's hands, he makes it interpret those acts wherein God means favour, to be acts of Enmity.
When any Soul is like to be snatched out of Satan's hands, he makes it interpret those acts wherein God means favour, to be acts of Enmity.
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1106
So that the main work God hath to do after Conviction, is to persuade the Soul to have good thoughts of him.
So that the main work God hath to do After Conviction, is to persuade the Soul to have good thoughts of him.
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1107
Hence doth arise that unwillingness in the Soul to come to God.
Hence does arise that unwillingness in the Soul to come to God.
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1108
How can we approach to him, of whom we have such narrow thoughts, and judge of according to our own revengeful humours? How can we do otherwise but hate him,
How can we approach to him, of whom we have such narrow thoughts, and judge of according to our own revengeful humours? How can we do otherwise but hate him,
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1109
when we represent him as one easily angry, hardly appeas'd, of a cruel nature; a Minos, a Rhadamanthus, or Phalary, rather than an Infinite Mirror of Sweetness and Love.
when we represent him as one Easily angry, hardly appeased, of a cruel nature; a Minos, a Rhadamanthus, or Phalary, rather than an Infinite Mirror of Sweetness and Love.
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1110
If we do not think him so, why do we stand off from him? Hence ariseth our wrong constructions of Providence,
If we do not think him so, why do we stand off from him? Hence arises our wrong constructions of Providence,
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1111
and sinister interpretations of God's acts;
and sinister interpretations of God's acts;
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1112
when we attribute to God such ends as have no other foundation but our own foolish Fancy.
when we attribute to God such ends as have no other Foundation but our own foolish Fancy.
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1113
Thus Manoah interprets the Angel's coming, which was an act of God's kindness to him, to be an ill-meant Providence, Judg. 13.22.
Thus Manoah interprets the Angel's coming, which was an act of God's kindness to him, to be an ill-meant Providence, Judges 13.22.
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1114
Now as it is the quality of Love to think no evil, so it is the property of Hatred to think all evil.
Now as it is the quality of Love to think no evil, so it is the property of Hatred to think all evil.
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1115
And as when a man hates Sin, he cannot endure any varnish of an Excuse to be put upon it,
And as when a man hates since, he cannot endure any varnish of an Excuse to be put upon it,
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1116
and cannot speak or think too bad of it;
and cannot speak or think too bad of it;
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1117
so when a man hates God, he cannot endure to have a good gloss put upon his actions. 2dly. Slighting his Mercy, and robbing him of the end of it.
so when a man hates God, he cannot endure to have a good gloss put upon his actions. 2dly. Slighting his Mercy, and robbing him of the end of it.
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1118
The wilful breaking of a Prince's Laws, upon the observance whereof great Rewards are promised, is not only a despising his Sovereignty,
The wilful breaking of a Prince's Laws, upon the observance whereof great Rewards Are promised, is not only a despising his Sovereignty,
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1119
but a slighting his Goodness, in the Rewards proffer'd to the Observers.
but a slighting his goodness, in the Rewards proffered to the Observers.
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1120
Rebels that stand it out against Proclamations of Pardon, do what in them lies to deprive the Prince of any Objects to show his Clemency on.
Rebels that stand it out against Proclamations of Pardon, do what in them lies to deprive the Prince of any Objects to show his Clemency on.
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1121
So obstinate Sinners against Mercy would as far as they are able, deprive God of any subject to magnify his Mercy on, especially when they do not only stand it out against so gracious Proffers of God,
So obstinate Sinners against Mercy would as Far as they Are able, deprive God of any Subject to magnify his Mercy on, especially when they do not only stand it out against so gracious Proffers of God,
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1122
but draw in others to take up Arms against him:
but draw in Others to take up Arms against him:
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1123
Every sin in this respect is a stealing the glory of this Attribute from God, in denying him that Tribute of Obedience which is due to him for it. Often this Enmity riseth higher;
Every since in this respect is a stealing the glory of this Attribute from God, in denying him that Tribute of obedience which is due to him for it. Often this Enmity Riseth higher;
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and whereas men should fear him, because he is ready to forgive, Psal. 130.4. they rather slight him, and presume to sin, because he hath mercy to pardon.
and whereas men should Fear him, Because he is ready to forgive, Psalm 130.4. they rather slight him, and presume to since, Because he hath mercy to pardon.
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And so make that which should cherish their Obedience, to be a Spur to their Rebellion;
And so make that which should cherish their obedience, to be a Spur to their Rebellion;
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and encourage their future Offences by that Goodness which should excite a Fear and holy Awe of him in their Souls.
and encourage their future Offences by that goodness which should excite a fear and holy Awe of him in their Souls.
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1127
Because God is gracious, men will be more vicious; hence they are said to despise his goodness, Rom. 2.4.
Because God is gracious, men will be more vicious; hence they Are said to despise his Goodness, Rom. 2.4.
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1128
And that Patience which should teach them Repentance, inflames their Hatred, and in this humour they turn Grace it self into Wantonness. 7thly. Enmity to the Justice of God.
And that Patience which should teach them Repentance, inflames their Hatred, and in this humour they turn Grace it self into Wantonness. 7thly. Enmity to the justice of God.
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1129
When men wish there were no God, they wish this at least, that God were uncloath'd of those Perfections which are averse and dreadful to their guilty Consciences:
When men wish there were no God, they wish this At least, that God were Unclothed of those Perfections which Are averse and dreadful to their guilty Consciences:
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1130
Scarce a man but hath flattering Fancies, that God is not so terrible as he is represented. This appears,
Scarce a man but hath flattering Fancies, that God is not so terrible as he is represented. This appears,
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1. In not fearing it, but running under the lash of it.
1. In not fearing it, but running under the lash of it.
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1132
Sin is an act of Rebellion, and Rebels fear not the Justice, or else hope to overcome the Power of their Superior.
since is an act of Rebellion, and Rebels Fear not the justice, or Else hope to overcome the Power of their Superior.
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1133
Would not men be afraid to spit in the face of Heaven, did they really believe there was a God who was just and righteous,
Would not men be afraid to spit in the face of Heaven, did they really believe there was a God who was just and righteous,
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1134
and would not let any sin go unpunished? The Prophet speaks of some that had wearied God with their Sins,
and would not let any since go unpunished? The Prophet speaks of Some that had wearied God with their Sins,
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1135
and made him serve with their Iniquities, Isa. 43.24. as if God were bound to endure their evil Carriage against him with patience, and never to unsheath the Sword of his Justice.
and made him serve with their Iniquities, Isaiah 43.24. as if God were bound to endure their evil Carriage against him with patience, and never to unsheath the Sword of his justice.
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1136
How often are men upon this account said to have a rocky Heart, and iron Sinews, that will neither be broken,
How often Are men upon this account said to have a rocky Heart, and iron Sinews, that will neither be broken,
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1137
nor bent? Are not the Belshazzars of the World merry, though the hand-writing be upon the Wall against them.
nor bent? are not the Belshazzars of the World merry, though the handwriting be upon the Wall against them.
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1138
Thus men commit sin with greediness, and are past feeling, Eph. 4.19. daring the Justice of God, and without any sense of revenge due to sin;
Thus men commit since with greediness, and Are past feeling, Ephesians 4.19. daring the justice of God, and without any sense of revenge due to since;
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1139
and say, To morrow shall be as this day, and much more abundant.
and say, To morrow shall be as this day, and much more abundant.
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1140
Nay, I dare aver, that if a man who had been scorcht in Hell, should again enjoy his wonted Pleasures,
Nay, I Dare aver, that if a man who had been scorched in Hell, should again enjoy his wonted Pleasures,
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1141
and have all the while a fresh remembrance of his late Torments, were not his Will chang'd by a powerful grace, he would stand it out as stiffly against God as ever, notwithstanding those terrible marks of Wrath,
and have all the while a fresh remembrance of his late Torments, were not his Will changed by a powerful grace, he would stand it out as stiffly against God as ever, notwithstanding those terrible marks of Wrath,
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1142
and be without a holy fear of that Justice which he had felt. 2dly. Sinning under the strokes of Justice.
and be without a holy Fear of that justice which he had felt. 2dly. Sinning under the Strokes of justice.
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1143
Men will not turn to God that smites them, though they have hypocritical howlings upon their Beds under God's stroke, Hos. 7.13, 14. Isa. 9.13. They will roar under the stroke, but not submit to the Striker.
Men will not turn to God that smites them, though they have hypocritical howlings upon their Beds under God's stroke, Hos. 7.13, 14. Isaiah 9.13. They will roar under the stroke, but not submit to the Striker.
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1144
'Tis the Witch of Endor, or the God of Ekron shall have their Addresses, and not the God of Heaven. 3dly. In hoping easily to evade it.
It's the Witch of Endor, or the God of Ekron shall have their Addresses, and not the God of Heaven. 3dly. In hoping Easily to evade it.
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1145
There are sometimes secret thoughts, that a man is able to maintain himself against all the force God can use;
There Are sometime secret thoughts, that a man is able to maintain himself against all the force God can use;
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1146
which the Apostle implies, 1 Cor. 10.22. Are we stronger than he? Do we think to try it out at Arms length with God? Sin implies a mastering God's all-powerful Justice.
which the Apostle Implies, 1 Cor. 10.22. are we Stronger than he? Do we think to try it out At Arms length with God? since Implies a mastering God's all-powerful justice.
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1147
Sometimes men will argue for Impiety from their present impunity;
Sometime men will argue for Impiety from their present impunity;
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1148
and because he keeps silence, think that he will not publish a condemning Sentence, Psal. 50.21.
and Because he keeps silence, think that he will not publish a condemning Sentence, Psalm 50.21.
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1149
And because God forbears, think that he hath forgotten to punish, Psal. 10.11. God hath forgotten.
And Because God forbears, think that he hath forgotten to Punish, Psalm 10.11. God hath forgotten.
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1150
Sometimes we fancy God like to our selves, mutable with every Wind, as soon appeas'd as angry;
Sometime we fancy God like to our selves, mutable with every Wind, as soon appeased as angry;
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1151
either unable to resist the force of our Prayers, or easily enticed by our good words and praises of him,
either unable to resist the force of our Prayers, or Easily enticed by our good words and praises of him,
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1152
as though he were to be flatter'd out of his just Anger, his holy and righteous Nature, Psal 78.36. They flatter'd him with their mouth.
as though he were to be flattered out of his just Anger, his holy and righteous Nature, Psalm 78.36. They flattered him with their Mouth.
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As if he needed our Trifles, and Rattles, as Children do, to appease them.
As if he needed our Trifles, and Rattles, as Children do, to appease them.
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Or might be wrought upon as the poor Indians, to give the Gold of Heaven for a few Beads.
Or might be wrought upon as the poor Indians, to give the Gold of Heaven for a few Beads.
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They fancy him a God of Wax, whom they can bend at their pleasure;
They fancy him a God of Wax, whom they can bend At their pleasure;
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either so weak, that he cannot, or of so soft a disposition, that he will not be reveng'd of Sin;
either so weak, that he cannot, or of so soft a disposition, that he will not be revenged of since;
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and that a few sighs will blow away a storm of Wrath. Hence men invent ways of pleasing God after they have offended him;
and that a few sighs will blow away a storm of Wrath. Hence men invent ways of pleasing God After they have offended him;
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and think to expiate the sin of their Soul, by the offering their Substance, or presenting some melancholy Devotions, or inflicting some Self-chastisements.
and think to expiate the since of their Soul, by the offering their Substance, or presenting Some melancholy Devotions, or inflicting Some Self-chastisements.
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As if God were to be brib'd by the Blood of a Lamb, or Goat,
As if God were to be bribed by the Blood of a Lamb, or Goat,
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or by some superstitious and formal Services, to change his provoked Justice into an easy Clemency. 8thly. Enmity to the truth of God.
or by Some superstitious and formal Services, to change his provoked justice into an easy Clemency. 8thly. Enmity to the truth of God.
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Most men live upon trust for their knowledge, and know far more by the relation, and upon the credit of others, than upon certain demonstrations;
Most men live upon trust for their knowledge, and know Far more by the Relation, and upon the credit of Others, than upon certain demonstrations;
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as that there are such Places as China, Peru, Mexico.
as that there Are such Places as China, Peru, Mexico.
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And why are men so backward in believing God, speaking in his Word? 'Tis clear hereby, that men have not so great an enmity against one another, as they have against God. This appears,
And why Are men so backward in believing God, speaking in his Word? It's clear hereby, that men have not so great an enmity against one Another, as they have against God. This appears,
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1. In not believing his Threatnings. Men believe not either the matter, or sudden execution of them.
1. In not believing his Threatenings. Men believe not either the matter, or sudden execution of them.
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Our Faith is more operative upon Reports from Men, than Revelations from God.
Our Faith is more operative upon Reports from Men, than Revelations from God.
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Men will believe Stories of Danger, so as to avoid the Places wherein they may be liable to it.
Men will believe Stories of Danger, so as to avoid the Places wherein they may be liable to it.
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Yet though God tells them what the issue of Sin will be, how certainly it will destroy them, they will walk on in their own way.
Yet though God tells them what the issue of since will be, how Certainly it will destroy them, they will walk on in their own Way.
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Men look upon Hell as a painted Fire, upon the Threatnings as Scarecrows, without a Sting,
Men look upon Hell as a painted Fire, upon the Threatenings as Scarecrows, without a Sting,
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and are not so much affected with them, as at the reading of a Tragedy.
and Are not so much affected with them, as At the reading of a Tragedy.
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Would men be so stupid, as not to stir out of the fire, if they did really believe God were true? they are apt to fear others that threaten inferior punishments,
Would men be so stupid, as not to stir out of the fire, if they did really believe God were true? they Are apt to Fear Others that threaten inferior punishments,
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and not to fear God who threatens everlasting Woe.
and not to Fear God who threatens everlasting Woe.
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But think to find mercy in the way of Sin, though God assures them to the contrary.
But think to find mercy in the Way of since, though God assures them to the contrary.
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How soon did the Israelites lose the sense of the Thunder, which terrified them when the Law was given? Like those Spunges that Thunder will pass through.
How soon did the Israelites loose the sense of the Thunder, which terrified them when the Law was given? Like those Sponges that Thunder will pass through.
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Such are secure Persons through whom the thunder of God's Threatnings will pass, without doing any hurt.
Such Are secure Persons through whom the thunder of God's Threatenings will pass, without doing any hurt.
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A contrite heart trembles at the Word, because he acknowledges it to be true; A contrite heart trembles At the Word, Because he acknowledges it to be true;
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whereas a proud heart is like an unmoved Rock, that is not daunted at God's Threatnings,
whereas a proud heart is like an unmoved Rock, that is not daunted At God's Threatenings,
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as imagining them to be false.
as imagining them to be false.
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If a man doth at first believe them, yet if God delays the execution of them, he thinks they were in jest with him,
If a man does At First believe them, yet if God delays the execution of them, he thinks they were in jest with him,
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and takes delays for denials, Luke 12.45. My Master delays his coming. This temper is call'd a belying of God, Jer. 5.12. 'Tis not he, this evil shall not come upon us. 2dly. His Promises.
and Takes delays for denials, Lycia 12.45. My Master delays his coming. This temper is called a belying of God, Jer. 5.12. It's not he, this evil shall not come upon us. 2dly. His Promises.
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Man is more prone to believe God's Promises, than Threatnings, because men are naturally credulous of that which makes for their interest;
Man is more prove to believe God's Promises, than Threatenings, Because men Are naturally credulous of that which makes for their Interest;
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therefore God made the Jews to say Amen to the Curses, Deut. 27.26. Not to the Blessings, Deut. 28. because they were ready to slight Threatnings, and snatch at Promises.
Therefore God made the jews to say Amen to the Curses, Deuteronomy 27.26. Not to the Blessings, Deuteronomy 28. Because they were ready to slight Threatenings, and snatch At Promises.
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But yet even his words of Grace are not credited by men;
But yet even his words of Grace Are not credited by men;
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hence it is, that they are not allur'd by his gracious Proffers, which would work upon men,
hence it is, that they Are not allured by his gracious Proffers, which would work upon men,
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if they really believ'd that God intended as he spake. All the unbelief in the World gives God the lie;
if they really believed that God intended as he spoke. All the unbelief in the World gives God the lie;
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the greatest indignity among the Sons of Men, 1 Joh. 5.10. He that believes not God, hath made him a liar.
the greatest indignity among the Sons of Men, 1 John 5.10. He that believes not God, hath made him a liar.
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We believe the Promises of a Man, that is a lie, as the Psalmist speaks, and hath deceiv'd us;
We believe the Promises of a Man, that is a lie, as the Psalmist speaks, and hath deceived us;
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and rely upon a vain Creature that fails, rather than upon the true and living God.
and rely upon a vain Creature that fails, rather than upon the true and living God.
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Like the foolish Indians, part with the Gold of God's Promises for Glass and Ribbons, brittle and gaudy things.
Like the foolish Indians, part with the Gold of God's Promises for Glass and Ribbons, brittle and gaudy things.
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Present things do more affect us, than future. It was the present World Demas lov'd more than a future Crown, 2 Tim. 4.10. Sensible Trifles are esteemed more valuable than invisible and eternal Excellency.
Present things do more affect us, than future. It was the present World Demas loved more than a future Crown, 2 Tim. 4.10. Sensible Trifles Are esteemed more valuable than invisible and Eternal Excellency.
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Men look upon Heaven as a Poet's Elizium, a Dream and Fancy, and the promise of Christ's coming to be the greatest falshood, 2 Pet. 3, 4. Where is the promise of his coming? 'Tis an undervaluing God's Veracity, to be led by Sense, a brutish Principle;
Men look upon Heaven as a Poet's Elizium, a Dream and Fancy, and the promise of Christ's coming to be the greatest falsehood, 2 Pet. 3, 4. Where is the promise of his coming? It's an undervaluing God's Veracity, to be led by Sense, a brutish Principle;
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rather than by God, who is Truth it self.
rather than by God, who is Truth it self.
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Our following the Dictates of Natural Reason against Revelation, is not so derogatory, as the making Sense our Guide. 9thly. Enmity to his Providence.
Our following the Dictates of Natural Reason against Revelation, is not so derogatory, as the making Sense our Guide. 9thly. Enmity to his Providence.
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By denying his Truth, we deny his Providence: For as the crediting the truth of one another, keeps up commerce in the World;
By denying his Truth, we deny his Providence: For as the crediting the truth of one Another, keeps up commerce in the World;
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so the Veracity of God on his part, and the Sincerity of Man, keep up an entercourse between God and the World.
so the Veracity of God on his part, and the Sincerity of Man, keep up an intercourse between God and the World.
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Some have thought God a sleepy God, as though he never cared how the World moved,
some have Thought God a sleepy God, as though he never cared how the World moved,
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so he might rest, Zeph. 1.12.
so he might rest, Zephaniah 1.12.
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Some thought it below God's Majesty to mind sublunary things, as though it were more unworthy for God to govern them,
some Thought it below God's Majesty to mind sublunary things, as though it were more unworthy for God to govern them,
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than it was to create them. This appears, 1. In ascribing his Works to second Causes.
than it was to create them. This appears, 1. In ascribing his Works to second Causes.
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When we look upon second Causes as the Authors of Benefits we enjoy, and attribute to them what is due to God,
When we look upon second Causes as the Authors of Benefits we enjoy, and attribute to them what is due to God,
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and ascribe them to blind Chance, or to the dexterity of our own Wit, and thither return our Thank-offerings, Hab. 1.16. They sacrifice unto their net, and burn incense to their drag.
and ascribe them to blind Chance, or to the dexterity of our own Wit, and thither return our Thank-offerings, Hab. 1.16. They sacrifice unto their net, and burn incense to their drag.
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Deifying the Creature, the Instrument, without any, or a formal regard to the chief Actor.
Deifying the Creature, the Instrument, without any, or a formal regard to the chief Actor.
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In Chastisements we look not upon Sin as the meritorious, or God as the efficient Cause.
In Chastisements we look not upon since as the meritorious, or God as the efficient Cause.
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Thus Balaam spurr'd on his Ass, and never consider'd the Angel that stood in the way.
Thus balaam spurred on his Ass, and never considered the Angel that stood in the Way.
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Many regard Instruments, and never consider God, who doth all the Evil in the City;
Many regard Instruments, and never Consider God, who does all the Evil in the city;
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and thus rob God both of the honour of his Mercies, and the Obedience requir'd both by him and his Chastisements. 2dly. In the offence we take, and the resistance we make to his Providences if they cross our will.
and thus rob God both of the honour of his mercies, and the obedience required both by him and his Chastisements. 2dly. In the offence we take, and the resistance we make to his Providences if they cross our will.
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Sometimes men will charge the Providence of God in times of Affliction, That he is unjust towards them,
Sometime men will charge the Providence of God in times of Affliction, That he is unjust towards them,
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and inflicts Punishments when they deserve Rewards;
and inflicts Punishments when they deserve Rewards;
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therefore the Spirit of God gives it as the commendation of Job, that in all this, i. e.
Therefore the Spirit of God gives it as the commendation of Job, that in all this, i. e.
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in those many Afflictions, he did not charge God foolishly, Job 1.22. a praise scarce to be given to any man in the World.
in those many Afflictions, he did not charge God foolishly, Job 1.22. a praise scarce to be given to any man in the World.
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We are apt to murmur, as if God were bound to take care of us, and act all for our good, and neglect the whole World besides;
We Are apt to murmur, as if God were bound to take care of us, and act all for our good, and neglect the Whole World beside;
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or as though it were fitter for him to govern according to our foolish Wills, than his own wise and righteous Will.
or as though it were fitter for him to govern according to our foolish Wills, than his own wise and righteous Will.
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Sometimes men will oppose the Designs of his Providence.
Sometime men will oppose the Designs of his Providence.
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The Gadarenes are so startled at the loss of ▪ their Swine, that with a joint consent they desire Christ to depart from their Coasts, having no mind to entertain his Person or his Doctrine, when they should rather have been moved by his miraculous Power and his Preaching, to have enquired into the Gospel which he preached.
The Gadarenes Are so startled At the loss of ▪ their Swine, that with a joint consent they desire christ to depart from their Coasts, having no mind to entertain his Person or his Doctrine, when they should rather have been moved by his miraculous Power and his Preaching, to have inquired into the Gospel which he preached.
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When the carnal Interest of mens Grandeur is struck at, they will quarrel at the powerful ways of God, Acts 5.16, 17. The High Priests and Sadduces were fill'd with indignation at the Apostles Miracles, which had reason enough to convince them, had they not had too much malice to withstand them.
When the carnal Interest of men's Grandeur is struck At, they will quarrel At the powerful ways of God, Acts 5.16, 17. The High Priests and Sadducees were filled with Indignation At the Apostles Miracles, which had reason enough to convince them, had they not had too much malice to withstand them.
c-crq dt j n1 pp-f ng2 n1 vbz vvn p-acp, pns32 vmb vvi p-acp dt j n2 pp-f np1, n2 crd, crd dt j n2 cc np2 vbdr vvn p-acp n1 p-acp dt n2 n2, r-crq vhd n1 av-d pc-acp vvi pno32, vhd pns32 xx vhn av d n1 pc-acp vvi pno32.
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Instead of submitting to the Rod, we rage against God, when he is correcting us; and like Chaff, flye in the face of him that fans us.
Instead of submitting to the Rod, we rage against God, when he is correcting us; and like Chaff, fly in the face of him that fans us.
av pp-f vvg p-acp dt n1, pns12 vvb p-acp np1, c-crq pns31 vbz vvg pno12; cc j n1, vvb p-acp dt n1 pp-f pno31 cst n2 pno12.
(4) sermon (DIV1)
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1216
Not like Children, submitting to a Father; but like Rebels, denying his Superiority over us. 3dly. In our misinterpretations of Providence.
Not like Children, submitting to a Father; but like Rebels, denying his Superiority over us. 3dly. In our misinterpretations of Providence.
xx av-j n2, vvg p-acp dt n1; cc-acp j n2, vvg po31 n1 p-acp pno12. av. p-acp po12 n2 pp-f n1.
(4) sermon (DIV1)
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1217
Shimei misinterpreted the Providence of God, when David fled from Jerusalem upon his Son Absalom 's Rebellion.Shimei Misinterpreted the Providence of God, when David fled from Jerusalem upon his Son Absalom is Rebellion.
np1 vvn dt n1 pp-f np1, c-crq np1 vvn p-acp np1 p-acp po31 n1 np1 vbz n1.
(4) sermon (DIV1)
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Oh, saith he, now God will revenge the House of Saul, 2 Sam. 16.7, 8. We will put interpretations upon God's Acts according to our Fancies, Humours and Wishes;
O, Says he, now God will revenge the House of Saul, 2 Sam. 16.7, 8. We will put interpretations upon God's Acts according to our Fancies, Humours and Wishes;
uh, vvz pns31, av np1 vmb vvi dt n1 pp-f np1, crd np1 crd, crd pns12 vmb vvi n2 p-acp npg1 n2 vvg p-acp po12 n2, n2 cc n2;
(4) sermon (DIV1)
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1219
therefore the Spirit of God takes particular notice, that Shimei was of the House of Saul, and therefore according to his own humour accounted this a punishment,
Therefore the Spirit of God Takes particular notice, that Shimei was of the House of Saul, and Therefore according to his own humour accounted this a punishment,
av dt n1 pp-f np1 vvz j n1, cst np1 vbds pp-f dt n1 pp-f np1, cc av vvg p-acp po31 d n1 vvd d dt n1,
(4) sermon (DIV1)
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for his outing the House of Saul from the Government.
for his outing the House of Saul from the Government.
p-acp po31 n-vvg dt n1 pp-f np1 p-acp dt n1.
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1221
This is a high usurpation of God's Prerogative, who is the best Interpreter of his own Acts, as well as his Laws. 10thly. Enmity to his Content and Pleasure. 1. In his Nature.
This is a high usurpation of God's Prerogative, who is the best Interpreter of his own Acts, as well as his Laws. 10thly. Enmity to his Content and Pleasure. 1. In his Nature.
d vbz dt j n1 pp-f npg1 n1, r-crq vbz dt js n1 pp-f po31 d n2, c-acp av c-acp po31 n2. j. n1 p-acp po31 j cc n1. crd p-acp po31 n1.
(4) sermon (DIV1)
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Such an enmity there is in Sin, that it strives to make a confusion in God himself, a war in his very Nature:
Such an enmity there is in since, that it strives to make a confusion in God himself, a war in his very Nature:
d dt n1 a-acp vbz p-acp n1, cst pn31 vvz pc-acp vvi dt n1 p-acp np1 px31, dt n1 p-acp po31 j n1:
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For Sin put God to his infinite Wisdom to satisfy all the Perfections of his Nature.
For since put God to his infinite Wisdom to satisfy all the Perfections of his Nature.
p-acp n1 vvd np1 p-acp po31 j n1 pc-acp vvi d dt n2 pp-f po31 n1.
(4) sermon (DIV1)
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1224
If he spar'd the Sinner, how could he be just? if he destroy'd him,
If he spared the Sinner, how could he be just? if he destroyed him,
cs pns31 vvd dt n1, q-crq vmd pns31 vbi j? cs pns31 vvn pno31,
(4) sermon (DIV1)
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how could he be merciful? What Wit of Men or Angels could contrive a way to compose those Attributes,
how could he be merciful? What Wit of Men or Angels could contrive a Way to compose those Attributes,
q-crq vmd pns31 vbi j? q-crq n1 pp-f n2 cc n2 vmd vvi dt n1 pc-acp vvi d n2,
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and make Truth and Righteousness, Mercy and Justice, to kiss each other, and still those Jars which Sin endeavour'd to make betwen them?
and make Truth and Righteousness, Mercy and justice, to kiss each other, and still those Jars which since endeavoured to make between them?
cc vvi n1 cc n1, n1 cc n1, pc-acp vvi d n-jn, cc av d n2 r-crq n1 vvd pc-acp vvi p-acp pno32?
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If Justice should have its full due, what would become of the Creature? If Mercy should only act its part, what would become of the Righteousness of God's Nature? If the Creature should be damn'd by the Severity of Justice, Mercy might sit weeping for want of Objects, unless new ones were created.
If justice should have its full due, what would become of the Creature? If Mercy should only act its part, what would become of the Righteousness of God's Nature? If the Creature should be damned by the Severity of justice, Mercy might fit weeping for want of Objects, unless new ones were created.
cs n1 vmd vhi po31 j j-jn, r-crq vmd vvi pp-f dt n1? cs n1 vmd av-j vvi po31 n1, q-crq vmd vvi pp-f dt n1 pp-f npg1 n1? cs dt n1 vmd vbi vvn p-acp dt n1 pp-f n1, n1 vmd vvi vvg p-acp n1 pp-f n2, cs j pi2 vbr vvn.
(4) sermon (DIV1)
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If Mercy should have its contentment in the impunity of the Sinner, Righteousness and Truth might bewail the want of a due Satisfaction.
If Mercy should have its contentment in the impunity of the Sinner, Righteousness and Truth might bewail the want of a due Satisfaction.
cs n1 vmd vhi po31 n1 p-acp dt n1 pp-f dt n1, n1 cc n1 vmd vvi dt n1 pp-f dt j-jn n1.
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1229
The heart of Mercy would be broken, if Sin were punished;
The heart of Mercy would be broken, if since were punished;
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(4) sermon (DIV1)
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and the cry of Justice would be perpetual, unless the Sinner fell under his own demerits.
and the cry of justice would be perpetual, unless the Sinner fell under his own demerits.
cc dt n1 pp-f n1 vmd vbi j, cs dt n1 vvd p-acp po31 d n2.
(4) sermon (DIV1)
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1231
That surely is the greatest Enemy, that endeavours to set division in a man's own Family, and Nature. 2dly. In his Works.
That surely is the greatest Enemy, that endeavours to Set division in a Man's own Family, and Nature. 2dly. In his Works.
cst av-j vbz dt js n1, cst vvz pc-acp vvi n1 p-acp dt ng1 d n1, cc n1. av. p-acp po31 vvz.
(4) sermon (DIV1)
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1232
Men endeavour to disappoint God of his Glory, the end of his Creation, and the tenderest Jewel he reserves for his own use,
Men endeavour to disappoint God of his Glory, the end of his Creation, and the Tenderest Jewel he reserves for his own use,
n2 vvb pc-acp vvi np1 pp-f po31 n1, dt n1 pp-f po31 n1, cc dt vv2 n1 pns31 vvz p-acp po31 d n1,
(4) sermon (DIV1)
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and will not impart to another.
and will not impart to Another.
cc vmb xx vvi p-acp j-jn.
(4) sermon (DIV1)
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God created all things for himself, and Man by turning them to another use, evidenceth, that he would not let God have the pleasure of his own Works,
God created all things for himself, and Man by turning them to Another use, Evidenceth, that he would not let God have the pleasure of his own Works,
np1 vvd d n2 c-acp px31, cc n1 p-acp vvg pno32 p-acp j-jn n1, vvz, cst pns31 vmd xx vvi np1 vhb dt n1 pp-f po31 d vvz,
(4) sermon (DIV1)
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1235
or the Rent due to him for them.
or the Rend due to him for them.
cc dt n1 j-jn p-acp pno31 p-acp pno32.
(4) sermon (DIV1)
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Sin made him repent that ever he put his hand to the framing that World, which after the Creation he had pronounced good;
since made him Repent that ever he put his hand to the framing that World, which After the Creation he had pronounced good;
n1 vvd pno31 vvi cst av pns31 vvd po31 n1 p-acp dt vvg d n1, r-crq p-acp dt n1 pns31 vhd vvn j;
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and made God be griev'd at his own Creatures, which with so much Wisdom he made, and made God be grieved At his own Creatures, which with so much Wisdom he made,
cc vvd np1 vbb vvn p-acp po31 d n2, r-crq p-acp av d n1 pns31 vvd,
(4) sermon (DIV1)
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and so much delight acquiesced in.
and so much delight acquiesced in.
cc av d n1 vvn p-acp.
(4) sermon (DIV1)
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God requires no more of Man for all his Benefits, but a Service, and they deny him this,
God requires no more of Man for all his Benefits, but a Service, and they deny him this,
np1 vvz av-dx dc pp-f n1 p-acp d po31 n2, cc-acp dt n1, cc pns32 vvb pno31 d,
(4) sermon (DIV1)
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and endeavour to make him weary of his life, as if we studied how we could most vex and disquiet him, Ezek. 16.43. Thou hast fretted me in all those things.
and endeavour to make him weary of his life, as if we studied how we could most vex and disquiet him, Ezekiel 16.43. Thou hast fretted me in all those things.
cc vvb pc-acp vvi pno31 j pp-f po31 n1, c-acp cs pns12 vvd c-crq pns12 vmd av-ds vvi cc vvi pno31, np1 crd. pns21 vh2 vvd pno11 p-acp d d n2.
(4) sermon (DIV1)
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1241
God created the World to have a Service from his rational Creatures, and yet their Services naturally,
God created the World to have a Service from his rational Creatures, and yet their Services naturally,
np1 vvn dt n1 pc-acp vhi dt n1 p-acp po31 j n2, cc av po32 n2 av-j,
(4) sermon (DIV1)
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as well as their Sins, are a trouble to him, and tire him, that he is ready to shake the World in pieces, Isa. 1.14. Your appointed feasts my soul hateth, I am weary to bear them, they are a trouble to me;
as well as their Sins, Are a trouble to him, and tire him, that he is ready to shake the World in Pieces, Isaiah 1.14. Your appointed feasts my soul hates, I am weary to bear them, they Are a trouble to me;
c-acp av c-acp po32 n2, vbr dt n1 p-acp pno31, cc vvi pno31, cst pns31 vbz j pc-acp vvi dt n1 p-acp n2, np1 crd. po22 j-vvn n2 po11 n1 vvz, pns11 vbm j pc-acp vvi pno32, pns32 vbr dt n1 p-acp pno11;
(4) sermon (DIV1)
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so that he can have no ease but in the Acts of Vengeance, V. 24. Ah, I will ease me of my adversaries,
so that he can have no ease but in the Acts of Vengeance, V. 24. Ah, I will ease me of my Adversaries,
av cst pns31 vmb vhi dx n1 cc-acp p-acp dt n2 pp-f n1, n1 crd uh, pns11 vmb vvi pno11 pp-f po11 n2,
(4) sermon (DIV1)
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1244
and avenge me of my enemies. and avenge me of my enemies.
cc vvi pno11 pp-f po11 n2.
(4) sermon (DIV1)
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God created the World, not for any need he had of it, but to communicate his own goodness,
God created the World, not for any need he had of it, but to communicate his own Goodness,
np1 vvn dt n1, xx p-acp d n1 pns31 vhd pp-f pn31, cc-acp pc-acp vvi po31 d n1,
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and made Man as a choice Vessel to receive it;
and made Man as a choice Vessel to receive it;
cc vvd n1 p-acp dt n1 n1 pc-acp vvi pn31;
(4) sermon (DIV1)
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1247
but Man shrinks his Soul, that goodness cannot enter upon him, and so endeavours to frustrate God of this End. Can there be a greater contempt,
but Man shrinks his Soul, that Goodness cannot enter upon him, and so endeavours to frustrate God of this End. Can there be a greater contempt,
cc-acp n1 vvz po31 n1, cst n1 vmbx vvi p-acp pno31, cc av vvz pc-acp vvi np1 pp-f d n1 vmb a-acp vbi dt jc n1,
(4) sermon (DIV1)
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than to deny God the satisfaction of his own Works? Now to sum up all that hath been said.
than to deny God the satisfaction of his own Works? Now to sum up all that hath been said.
cs pc-acp vvi np1 dt n1 pp-f po31 d vvz? av pc-acp vvi a-acp d cst vhz vbn vvn.
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1249
Suppose, if it were possible, that there were another God to judge, or an indifferent Person to judge between God and Men of this World,
Suppose, if it were possible, that there were Another God to judge, or an indifferent Person to judge between God and Men of this World,
vvb, cs pn31 vbdr j, cst a-acp vbdr j-jn n1 pc-acp vvi, cc dt j n1 pc-acp vvi p-acp np1 cc n2 pp-f d n1,
(4) sermon (DIV1)
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and had a Copy of all the Laws and Promises, Records of all God's dealings, would he not judge by the practice of Men, that God was some cruel Pharoah, that notwithstanding all his fair words and promises, minded nothing but the destruction of his Creature;
and had a Copy of all the Laws and Promises, Records of all God's dealings, would he not judge by the practice of Men, that God was Some cruel Pharaoh, that notwithstanding all his fair words and promises, minded nothing but the destruction of his Creature;
cc vhd dt n1 pp-f d dt n2 cc vvz, n2 pp-f d npg1 n2-vvg, vmd pns31 xx vvi p-acp dt n1 pp-f n2, cst np1 vbds d j np1, cst p-acp d po31 j n2 cc n2, vvd pix cc-acp dt n1 pp-f po31 n1;
(4) sermon (DIV1)
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and that Man had some high provocations from God, to act so against the Laws of Goodness,
and that Man had Some high provocations from God, to act so against the Laws of goodness,
cc d n1 vhd d j n2 p-acp np1, pc-acp vvi av p-acp dt n2 pp-f n1,
(4) sermon (DIV1)
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and Proposals of eminent Rewards? That God had no Excellency to make him desirable, but that he were the most despicable, contemptible, unworthy Being in the whole World.
and Proposals of eminent Rewards? That God had no Excellency to make him desirable, but that he were the most despicable, contemptible, unworthy Being in the Whole World.
cc n2 pp-f j n2? cst np1 vhd dx n1 pc-acp vvi pno31 j, cc-acp cst pns31 vbdr dt av-ds j, j, j-u vbg p-acp dt j-jn n1.
(4) sermon (DIV1)
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All the Actions and Practices of Men testify thus much, that he is a weak, impure, cruel, false, empty, shallow, inconsiderable Being,
All the Actions and Practices of Men testify thus much, that he is a weak, impure, cruel, false, empty, shallow, inconsiderable Being,
av-d dt n2 cc n2 pp-f n2 vvi av av-d, cst pns31 vbz dt j, j, j, j, j, j, j vbg,
(4) sermon (DIV1)
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and one that hath no Authority over him;
and one that hath no authority over him;
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a Pattern not fit to be imitated, one that hath been injurious to him, &c. An indifferent Person, that had no knowledge of God, viewing his Laws, would have a high opinion of him;
a Pattern not fit to be imitated, one that hath been injurious to him, etc. an indifferent Person, that had no knowledge of God, viewing his Laws, would have a high opinion of him;
dt n1 xx j pc-acp vbi vvn, pi cst vhz vbn j p-acp pno31, av dt j n1, cst vhd dx n1 pp-f np1, vvg po31 n2, vmd vhi dt j n1 pp-f pno31;
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1256
but again considering the Practices of his Creatures, he could not but think that some great provocation was offer'd by God to Men;
but again considering the Practices of his Creatures, he could not but think that Some great provocation was offered by God to Men;
cc-acp av vvg dt n2 pp-f po31 n2, pns31 vmd xx cc-acp vvi cst d j n1 vbds vvn p-acp np1 p-acp n2;
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that he was full of dissimulation; he could not otherwise think that there should be so general a defection from him.
that he was full of dissimulation; he could not otherwise think that there should be so general a defection from him.
cst pns31 vbds j pp-f n1; pns31 vmd xx av vvi cst a-acp vmd vbi av j dt n1 p-acp pno31.
(4) sermon (DIV1)
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1258
But to declare this Enmity further, it will be evident, by considering what enmity there is against all that comes from him;
But to declare this Enmity further, it will be evident, by considering what enmity there is against all that comes from him;
p-acp pc-acp vvi d n1 av-jc, pn31 vmb vbi j, p-acp vvg r-crq n1 a-acp vbz p-acp d cst vvz p-acp pno31;
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both the Truths he reveals, and the Duties he enjoins. 1. Enmity against his Truths. Hating Instruction is a part of Atheism, Psal. 50.17. Seeing thou hatest instruction, and castest my words behind thee. God complains in Hos. 8.12. that the most excellent things were accounted as a strange thing.
both the Truths he reveals, and the Duties he enjoins. 1. Enmity against his Truths. Hating Instruction is a part of Atheism, Psalm 50.17. Seeing thou Hatest instruction, and Chastest my words behind thee. God complains in Hos. 8.12. that the most excellent things were accounted as a strange thing.
d dt n2 pns31 vvz, cc dt n2 pns31 vvz. crd n1 p-acp po31 n2. vvg n1 vbz dt n1 pp-f n1, np1 crd. vvg pns21 vv2 n1, cc vv2 po11 n2 p-acp pno21. np1 vvz p-acp np1 crd. cst dt av-ds j n2 vbdr vvn p-acp dt j n1.
(4) sermon (DIV1)
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1260
God had given them the great things of his Law, and they esteemed them not. 1. In mens loathness to believe any Divine Truth; or to meditate upon it.
God had given them the great things of his Law, and they esteemed them not. 1. In men's loathness to believe any Divine Truth; or to meditate upon it.
np1 vhd vvn pno32 dt j n2 pp-f po31 n1, cc pns32 vvd pno32 xx. crd p-acp ng2 n1 pc-acp vvi d j-jn n1; cc pc-acp vvi p-acp pn31.
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Men shun the thoughts of what they do not love;
Men shun the thoughts of what they do not love;
n2 vvb dt n2 pp-f r-crq pns32 vdb xx vvi;
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1262
if we will not let Truth in, which is a Message from Heaven, it is a sign we care not for the Person from whom it comes.
if we will not let Truth in, which is a Message from Heaven, it is a Signen we care not for the Person from whom it comes.
cs pns12 vmb xx vvi n1 p-acp, r-crq vbz dt n1 p-acp n1, pn31 vbz dt n1 pns12 vvb xx p-acp dt n1 p-acp ro-crq pn31 vvz.
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1. 'Tis hard to believe Moral or Divine Truths.
1. It's hard to believe Moral or Divine Truths.
crd pn31|vbz j pc-acp vvi j cc j-jn n2.
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1264
Because they are against the interests of our Lusts, and would eject those Principles which have got so firm footing in our Minds and Affections,
Because they Are against the interests of our Lustiest, and would eject those Principles which have god so firm footing in our Minds and Affections,
c-acp pns32 vbr p-acp dt n2 pp-f po12 n2, cc vmd vvi d n2 r-crq vhb vvn av j n-vvg p-acp po12 n2 cc n2,
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and would bring them into such a reform'd Course, which our Minds by ass'd by such Principles, do exceedingly hate:
and would bring them into such a reformed Course, which our Minds by assed by such Principles, do exceedingly hate:
cc vmd vvi pno32 p-acp d dt vvn n1, r-crq po12 n2 p-acp vvn p-acp d n2, vdb av-vvg vvb:
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Whereas Natural or Mathematical Verities are readily credited, and kindly entertain'd, because they thwart not our Principles, as the others do.
Whereas Natural or Mathematical Verities Are readily credited, and kindly entertained, Because they thwart not our Principles, as the Others doe.
cs j cc j n2 vbr av-j vvn, cc av-j vvn, c-acp pns32 vvb xx po12 n2, c-acp dt ng2-jn n1.
(4) sermon (DIV1)
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1267
The more divine and spiritual the Object is, the more unwilling we are to close with it:
The more divine and spiritual the Object is, the more unwilling we Are to close with it:
dt av-dc j-jn cc j dt n1 vbz, dt av-dc j pns12 vbr pc-acp vvi p-acp pn31:
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1268
And by how much the nearer any notion of truth is to God, and the more clearly representing him, the more averse are we from it.
And by how much the nearer any notion of truth is to God, and the more clearly representing him, the more averse Are we from it.
cc p-acp c-crq av-d dt av-jc d n1 pp-f n1 vbz p-acp np1, cc dt av-dc av-j vvg pno31, dt av-dc j vbr pns12 p-acp pn31.
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And if men are enemies to that truth which doth most clearly discover God, and his mind,
And if men Are enemies to that truth which does most clearly discover God, and his mind,
cc cs n2 vbr n2 p-acp d n1 r-crq vdz ds av-j vvi np1, cc po31 n1,
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and cannot endure the thoughts of it, much less can they endure the thoughts of God himself.
and cannot endure the thoughts of it, much less can they endure the thoughts of God himself.
cc vmbx vvi dt n2 pp-f pn31, av-d av-dc vmb pns32 vvi dt n2 pp-f np1 px31.
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They are loth to entertain any thing that may disquiet them.
They Are loath to entertain any thing that may disquiet them.
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1272
Christ describes this Humour, as it was in Noah 's time, and as it will be towards the end of the World:
christ describes this Humour, as it was in Noah is time, and as it will be towards the end of the World:
np1 vvz d n1, c-acp pn31 vbds p-acp np1 vbz n1, cc c-acp pn31 vmb vbi p-acp dt n1 pp-f dt n1:
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They were eating and drinking, as though the World were their own, and loth to think of a Deluge; They were eating and drinking, as though the World were their own, and loath to think of a Deluge;
pns32 vbdr vvg cc vvg, c-acp cs dt n1 vbdr po32 d, cc j pc-acp vvi pp-f dt n1;
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and at the latter end men will as hardly believe the burning, as they did then the drowning of the World.
and At the latter end men will as hardly believe the burning, as they did then the drowning of the World.
cc p-acp dt d n1 n2 vmb a-acp av vvi dt j-vvg, c-acp pns32 vdd av dt n-vvg pp-f dt n1.
(4) sermon (DIV1)
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The Pharisees derided the soundest Doctrine, Luke 16.14. They derided him, subsannarunt; NONLATINALPHABET, they blew their Noses at him in contempt, when he declaim'd against their Covetousness. 2dly. If the Word lays hold upon a man, he endeavours to shake it off, as a Man would a Serjeant, which comes to arrest him.
The Pharisees derided the soundest Doctrine, Lycia 16.14. They derided him, subsannarunt;, they blew their Noses At him in contempt, when he declaimed against their Covetousness. 2dly. If the Word lays hold upon a man, he endeavours to shake it off, as a Man would a sergeant, which comes to arrest him.
dt np1 vvn dt js n1, av crd. pns32 vvn pno31, fw-la;, pns32 vvd po32 n2 p-acp pno31 p-acp n1, c-crq pns31 vvd p-acp po32 n1. av. cs dt n1 vvz vvb p-acp dt n1, pns31 vvz pc-acp vvi pn31 a-acp, p-acp dt n1 vmd dt n1, r-crq vvz p-acp vvb pno31.
(4) sermon (DIV1)
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Men like not to retain God in their knowledge, Rom. 1.28.
Men like not to retain God in their knowledge, Rom. 1.28.
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(4) sermon (DIV1)
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If any Truth presseth in upon them, they turn it away, as Men do importunate Beggars; We have nothing for you;
If any Truth Presseth in upon them, they turn it away, as Men do importunate Beggars; We have nothing for you;
cs d n1 vvz p-acp p-acp pno32, pns32 vvb pn31 av, c-acp n2 vdb j n2; pns12 vhb pix p-acp pn22;
(4) sermon (DIV1)
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Do not trouble us, we have no Alms to bestow upon you:
Do not trouble us, we have no Alms to bestow upon you:
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(4) sermon (DIV1)
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And the reason is, because Men having abortivated and deadned all those reliques and natural infusions of God in their Soul, any lively Truth and Apprehensions of him proves most unsavoury:
And the reason is, Because Men having abortivated and deadened all those Relics and natural infusions of God in their Soul, any lively Truth and Apprehensions of him Proves most unsavoury:
cc dt n1 vbz, c-acp n2 vhg vvn cc vvn d d n2 cc j n2 pp-f np1 p-acp po32 n1, d j n1 cc n2 pp-f pno31 vvz av-ds j:
(4) sermon (DIV1)
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1280
As Wine and Strong waters, which have lost their natural Spirit, become most ungrateful and unpleasant to the Stomach;
As Wine and Strong waters, which have lost their natural Spirit, become most ungrateful and unpleasant to the Stomach;
p-acp n1 cc j n2, r-crq vhb vvn po32 j n1, vvb av-ds j cc j p-acp dt n1;
(4) sermon (DIV1)
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so those innate impressions of God which are so refreshing to a good Man, they do what they can to shake off or taint them, by mingling with them their own corrupt Notions;
so those innate impressions of God which Are so refreshing to a good Man, they do what they can to shake off or taint them, by mingling with them their own corrupt Notions;
av d j n2 pp-f np1 r-crq vbr av vvg p-acp dt j n1, pns32 vdb r-crq pns32 vmb pc-acp vvi a-acp cc vvi pno32, p-acp vvg p-acp pno32 po32 d j n2;
(4) sermon (DIV1)
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1282
and when they cannot, they are fill'd with an irreligious rancour against God. Men keep the Truths that rise up in themselves for conviction and instruction, in unrighteousness,
and when they cannot, they Are filled with an irreligious rancour against God. Men keep the Truths that rise up in themselves for conviction and instruction, in unrighteousness,
cc c-crq pns32 vmbx, pns32 vbr vvn p-acp dt j n1 p-acp np1. np1 vvb dt n2 cst vvb a-acp p-acp px32 p-acp n1 cc n1, p-acp n1,
(4) sermon (DIV1)
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1283
and quench the motions of the Blessed Spirit, killing them in the Womb. Have not Men often had secret Wishes, that the Scripture had never mention'd some Truths,
and quench the motions of the Blessed Spirit, killing them in the Womb. Have not Men often had secret Wishes, that the Scripture had never mentioned Some Truths,
cc vvi dt n2 pp-f dt j-vvn n1, vvg pno32 p-acp dt np1 vhb xx n2 av vhd j-jn n2, cst dt n1 vhd av-x vvn d n2,
(4) sermon (DIV1)
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1284
or that they were blotted out of the Bible, because they face their Consciences, damp their Pleasures,
or that they were blotted out of the bible, Because they face their Consciences, damp their Pleasures,
cc cst pns32 vbdr vvn av pp-f dt n1, c-acp pns32 vvb po32 n2, n-jn po32 n2,
(4) sermon (DIV1)
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1285
and cool their boiling Lusts, which else they would with eagerness and delight pursue. 3ly.
and cool their boiling Lustiest, which Else they would with eagerness and delight pursue. 3ly.
cc vvi po32 j-vvg n2, r-crq av pns32 vmd p-acp n1 cc n1 vvi. av-j.
(4) sermon (DIV1)
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1286
When Men cannot shake off a Truth, but it sticks fast in them, yet they have no pleasure in the consideration of it.
When Men cannot shake off a Truth, but it sticks fast in them, yet they have no pleasure in the consideration of it.
c-crq n2 vmbx vvi a-acp dt n1, cc-acp pn31 vvz av-j p-acp pno32, av pns32 vhb dx n1 p-acp dt n1 pp-f pn31.
(4) sermon (DIV1)
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1287
Which would be if there were a love to God:
Which would be if there were a love to God:
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(4) sermon (DIV1)
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for Men love to read over the Letters which are sent by them to whom they have an affection,
for Men love to read over the Letters which Are sent by them to whom they have an affection,
c-acp n2 vvb pc-acp vvi p-acp dt n2 r-crq vbr vvn p-acp pno32 pc-acp ro-crq pns32 vhb dt n1,
(4) sermon (DIV1)
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and stick them up, or peruse them afterwards at their leisure. And it was an unclean Beast that did not chew the Cud under the Law;
and stick them up, or peruse them afterwards At their leisure. And it was an unclean Beast that did not chew the Cud under the Law;
cc vvi pno32 a-acp, cc vvb pno32 av p-acp po32 n1. cc pn31 vbds dt j n1 cst vdd xx vvi dt n1 p-acp dt n1;
(4) sermon (DIV1)
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so it is a corrupt Heart that doth not chew Truth by Meditation. Hence a natural Man is said not to know the Things of God;
so it is a corrupt Heart that does not chew Truth by Meditation. Hence a natural Man is said not to know the Things of God;
av pn31 vbz dt j n1 cst vdz xx vvi n1 p-acp n1. av dt j n1 vbz vvn xx pc-acp vvi dt n2 pp-f np1;
(4) sermon (DIV1)
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for while he is inclin'd to a sensual life, he can have no delight in spiritual things,
for while he is inclined to a sensual life, he can have no delight in spiritual things,
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(4) sermon (DIV1)
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1292
for Sensuality hinders the Operations of his Soul about the choicest Objects. Natural Men may indeed meditate on a Truth, but they do not delight in it;
for Sensuality hinders the Operations of his Soul about the Choicest Objects. Natural Men may indeed meditate on a Truth, but they do not delight in it;
p-acp n1 vvz dt n2 pp-f po31 n1 p-acp dt js n2. j n2 vmb av vvi p-acp dt n1, cc-acp pns32 vdb xx vvi p-acp fw-la;
(4) sermon (DIV1)
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or if they do, it is only as it is Knowledge:
or if they do, it is only as it is Knowledge:
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(4) sermon (DIV1)
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for we delight in nothing that we desire, but upon the same account that we desire it.
for we delight in nothing that we desire, but upon the same account that we desire it.
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(4) sermon (DIV1)
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1295
Now Natural Men desire to know God, and some Truths; not out of a sense of his Excellency, but from a natural thirst after Knowledge;
Now Natural Men desire to know God, and Some Truths; not out of a sense of his Excellency, but from a natural thirst After Knowledge;
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(4) sermon (DIV1)
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1296
so that they rejoice in the Act, not in the Object; not to quicken their Affections, as idle Boys strike fire;
so that they rejoice in the Act, not in the Object; not to quicken their Affections, as idle Boys strike fire;
av cst pns32 vvb p-acp dt n1, xx p-acp dt n1; xx pc-acp vvi po32 n2, c-acp j n2 vvb n1;
(4) sermon (DIV1)
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1297
not to kindle any thing, but please themselves with the Sparks:
not to kindle any thing, but please themselves with the Sparks:
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(4) sermon (DIV1)
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1298
Whereas a gracious Soul accounts not only his Meditation, or the Operation of his Soul about a thing to be sweet,
Whereas a gracious Soul accounts not only his Meditation, or the Operation of his Soul about a thing to be sweet,
cs dt j n1 vvz xx av-j po31 n1, cc dt n1 pp-f po31 n1 p-acp dt n1 pc-acp vbi j,
(4) sermon (DIV1)
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1299
but he hath a Spiritual Joy in the Object of that Meditation. Many have the Knowledge of God, who have no delight in it;
but he hath a Spiritual Joy in the Object of that Meditation. Many have the Knowledge of God, who have no delight in it;
cc-acp pns31 vhz dt j n1 p-acp dt n1 pp-f d n1. av-d vhi dt n1 pp-f np1, r-crq vhb dx n1 p-acp pn31;
(4) sermon (DIV1)
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1300
as Owls and Batts have Eyes to perceive the Light, but by reason of the Weakness of their Sight have no delight in it to look cheerfully upon it;
as Owls and Bats have Eyes to perceive the Light, but by reason of the Weakness of their Sighed have no delight in it to look cheerfully upon it;
c-acp n2 cc n2 vhb n2 pc-acp vvi dt n1, cc-acp p-acp n1 pp-f dt n1 pp-f po32 n1 vhb dx n1 p-acp pn31 pc-acp vvi av-j p-acp pn31;
(4) sermon (DIV1)
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so neither can a Man by his natural or acquir'd Knowledge delight in God, or love to look upon him, because of his Corruption. 2ly. In their Opposition to it. 1. External.
so neither can a Man by his natural or acquired Knowledge delight in God, or love to look upon him, Because of his Corruption. 2ly. In their Opposition to it. 1. External.
av dx vmb dt n1 p-acp po31 j cc vvn n1 n1 p-acp np1, cc vvb pc-acp vvi p-acp pno31, c-acp pp-f po31 n1. av-j. p-acp po32 n1 p-acp pn31. crd np1.
(4) sermon (DIV1)
481
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1302
In the first dawning of the Gospel, what Opposition did the Apostles meet with? What Persecutions were rais'd against them? How did the Carnal World,
In the First dawning of the Gospel, what Opposition did the Apostles meet with? What Persecutions were raised against them? How did the Carnal World,
p-acp dt ord n-vvg pp-f dt n1, r-crq n1 vdd dt n2 vvb p-acp? q-crq n2 vbdr vvn p-acp pno32? q-crq vdd dt j n1,
(4) sermon (DIV1)
484
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1303
like Dogs, bark at the shining of the Moon? 'Tis as natural for Man to persecute the Truth, which is against the grain,
like Dogs, bark At the shining of the Moon? It's as natural for Man to persecute the Truth, which is against the grain,
av-j n2, vvb p-acp dt j-vvg pp-f dt n1? pn31|vbz p-acp j c-acp n1 pc-acp vvi dt n1, r-crq vbz p-acp dt n1,
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as it is for them to breathe.
as it is for them to breathe.
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(4) sermon (DIV1)
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When Socrates upon Natural Principles did confute the Heathen Idolatry, and asserted the Unity of God, the whole Cry of Athens, a learn'd University, is against him;
When Socrates upon Natural Principles did confute the Heathen Idolatry, and asserted the Unity of God, the Whole Cry of Athens, a learned university, is against him;
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(4) sermon (DIV1)
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and because he oppos'd the publick receiv'd Religion, he must die, Acts 13.45. Contradicting and Blaspheming are put together;
and Because he opposed the public received Religion, he must die, Acts 13.45. Contradicting and Blaspheming Are put together;
cc c-acp pns31 vvd dt j j-vvn n1, pns31 vmb vvi, n2 crd. vvg cc vvg vbr vvn av;
(4) sermon (DIV1)
484
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1307
Disputes against the Word many times ends in Blasphemies. 2. Internal.
Disputes against the Word many times ends in Blasphemies. 2. Internal.
vvz p-acp dt n1 d n2 vvz p-acp n2. crd j.
(4) sermon (DIV1)
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1308
God's Truths cast against a hard Heart, are like Balls thrown against a Stone-wall, which rebound the further from it;
God's Truths cast against a hard Heart, Are like Balls thrown against a Stonewall, which rebound the further from it;
npg1 n2 vvn p-acp dt j n1, vbr av-j n2 vvn p-acp dt n1, r-crq n1 dt jc p-acp pn31;
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such a resistance there is in Man, to beat back all the Tenders of Grace.
such a resistance there is in Man, to beatrice back all the Tenders of Grace.
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(4) sermon (DIV1)
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1310
Where the Grace of God comes in any power, it doth accidentally stir up Sin in the Heart;
Where the Grace of God comes in any power, it does accidentally stir up since in the Heart;
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(4) sermon (DIV1)
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as when the Sun shines upon a noisom Dunghil, it stinks the worse;
as when the Sun shines upon a noisome Dunghill, it stinks the Worse;
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(4) sermon (DIV1)
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not that the Sun communicates any filthiness or pollution to the Dunghil, but by accident in warming it, it makes the stench break forth.
not that the Sun communicates any filthiness or pollution to the Dunghill, but by accident in warming it, it makes the stench break forth.
xx cst dt n1 n2 d n1 cc n1 p-acp dt n1, cc-acp p-acp n1 p-acp vvg pn31, pn31 vvz dt n1 vvb av.
(4) sermon (DIV1)
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1313
Sin, as a Garison in a City, is up in Arms upon any alarm from its Adversary.
since, as a Garrison in a city, is up in Arms upon any alarm from its Adversary.
n1, c-acp dt n1 p-acp dt n1, vbz a-acp p-acp n2 p-acp d n1 p-acp po31 n1.
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1314
A Word of God against the great Diana of a man's Lust, sets the whole Soul in an uproar;
A Word of God against the great Diana of a Man's Lust, sets the Whole Soul in an uproar;
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Sin follows the steps of its Father the Devil, and endeavours to bruise the Heel of Truth, which would break the Head of Lust.
since follows the steps of its Father the devil, and endeavours to bruise the Heel of Truth, which would break the Head of Lust.
n1 vvz dt n2 pp-f po31 n1 dt n1, cc n2 pc-acp vvi dt n1 pp-f n1, r-crq vmd vvi dt n1 pp-f n1.
(4) sermon (DIV1)
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1316
Men hate the Truths of God, when they begin to search and tent their belov'd Corruptions. So Ahab, 1 Kings 22.8. I hate him, for he doth not prophecy good concerning me, but evil.
Men hate the Truths of God, when they begin to search and tent their Beloved Corruptions. So Ahab, 1 Kings 22.8. I hate him, for he does not prophecy good Concerning me, but evil.
np1 vvb dt n2 pp-f np1, c-crq pns32 vvb pc-acp vvi cc vvi po32 j-vvn n2. np1 np1, crd n2 crd. pns11 vvb pno31, c-acp pns31 vdz xx n1 j vvg pno11, cc-acp j-jn.
(4) sermon (DIV1)
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John 3.19, 20. Lest their deeds should be reproved. As Apes are reported to break the Glass,
John 3.19, 20. Lest their Deeds should be reproved. As Apes Are reported to break the Glass,
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(4) sermon (DIV1)
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1318
because they would not see their own deformity. The Light of Speculation may be pleasant, but the Light of Conviction is grievous;
Because they would not see their own deformity. The Light of Speculation may be pleasant, but the Light of Conviction is grievous;
c-acp pns32 vmd xx vvi po32 d n1. dt n1 pp-f n1 vmb vbi j, cc-acp dt n1 pp-f n1 vbz j;
(4) sermon (DIV1)
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1319
The Light strikes too strongly upon their sore Eyes, and makes them smart. 3ly.
The Light strikes too strongly upon their soar Eyes, and makes them smart. 3ly.
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(4) sermon (DIV1)
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1320
If Men do entertain Truth, 'tis not for Truth's sake, but for some other by end.
If Men do entertain Truth, it's not for Truth's sake, but for Some other by end.
cs n2 vdb vvi n1, pn31|vbz xx p-acp n1|vbz n1, cc-acp p-acp d n-jn p-acp n1.
(4) sermon (DIV1)
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Truth is scarcely receiv'd as Truth; there is more of Hypocrisy than Sincerity in the Pale of the Church:
Truth is scarcely received as Truth; there is more of Hypocrisy than Sincerity in the Pale of the Church:
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(4) sermon (DIV1)
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1322
The Dowry makes it more desirable than the Beauty.
The Dowry makes it more desirable than the Beauty.
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(4) sermon (DIV1)
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1323
Judas follows Christ for the Bag. Sometimes Men entertain Truth to satisfy their own Passions, rather than upon God's account.Judas follows christ for the Bag. Sometime Men entertain Truth to satisfy their own Passion, rather than upon God's account.
np1 vvz np1 p-acp dt np1 av n2 vvb n1 pc-acp vvi po32 d n2, av-c cs p-acp npg1 n1.
(4) sermon (DIV1)
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1324
The Religion of many is not the Judgment of the Man, but the Passion of the Brute.
The Religion of many is not the Judgement of the Man, but the Passion of the Brutus.
dt n1 pp-f d vbz xx dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1.
(4) sermon (DIV1)
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1325
Many rather entertain the Doctrine for the Person's sake, than the Person for the Doctrine,
Many rather entertain the Doctrine for the Person's sake, than the Person for the Doctrine,
np1 av-c vvi dt n1 p-acp dt n1|vbz n1, cs dt n1 p-acp dt n1,
(4) sermon (DIV1)
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1326
and believe any thing that comes from a Man they esteem and affect, as if his Lips were as Canonical as Scripture, 1 Thess. 2.13. You receiv'd it not as the Word of Men, but as it is in truth the Word of God.
and believe any thing that comes from a Man they esteem and affect, as if his Lips were as Canonical as Scripture, 1 Thess 2.13. You received it not as the Word of Men, but as it is in truth the Word of God.
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(4) sermon (DIV1)
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1327
So that many times the very same Truth deliver'd by another, is disregarded;
So that many times the very same Truth Delivered by Another, is disregarded;
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1328
which when coming from the fancy and mouth of their own Idol, is cried up for an Oracle; whenas, alas!
which when coming from the fancy and Mouth of their own Idol, is cried up for an Oracle; whenas, alas!
r-crq q-crq vvg p-acp dt n1 cc n1 pp-f po32 d n1, vbz vvn a-acp p-acp dt n1; cs, uh!
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it was the Truth of God in the Ass's, as well as in the Angel's mouth.
it was the Truth of God in the Ass's, as well as in the Angel's Mouth.
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And thus they have the Word of God with respect of persons, and receive it not for the sake of the Fountain, but of the Channel;
And thus they have the Word of God with respect of Persons, and receive it not for the sake of the Fountain, but of the Channel;
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and though they entertain the Truth of God materially, yet not formally as his Truth, James 2.1 Have not the faith of Christ with respect of persons. 4ly. If Men do entertain Truth, 'tis with unsetled affections, and much mixture.
and though they entertain the Truth of God materially, yet not formally as his Truth, James 2.1 Have not the faith of christ with respect of Persons. 4ly. If Men do entertain Truth, it's with unsettled affections, and much mixture.
cc cs pns32 vvb dt n1 pp-f np1 av-jn, av xx av-j c-acp po31 n1, np1 crd vhb xx dt n1 pp-f np1 p-acp n1 pp-f n2. av-j. cs n2 vdb vvi n1, pn31|vbz p-acp j-vvn n2, cc d n1.
(4) sermon (DIV1)
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1332
If Men let in some good Notions of God, they let in also much of Corruption and Error,
If Men let in Some good Notions of God, they let in also much of Corruption and Error,
cs np1 vvb p-acp d j n2 pp-f np1, pns32 vvb p-acp av d pp-f n1 cc n1,
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1333
like Spunges that can suck up the foulest Water, as well as the sweetest Wine;
like Sponges that can suck up the Foulest Water, as well as the Sweetest Wine;
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1334
they have the unclean Beasts enter into the Ark of their Souls, as well as the clean.
they have the unclean Beasts enter into the Ark of their Souls, as well as the clean.
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1335
There is a great Levity in the Heart of Man. The Jews cry Hosanna to Christ one day, and Crucify him the next.
There is a great Levity in the Heart of Man. The jews cry Hosanna to christ one day, and Crucify him the next.
pc-acp vbz dt j n1 p-acp dt n1 pp-f n1 dt np2 vvi n1 p-acp np1 crd n1, cc vvi pno31 dt ord.
(4) sermon (DIV1)
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1336
They have their Heart open one day for Truth, and the next turn it out of doors.
They have their Heart open one day for Truth, and the next turn it out of doors.
pns32 vhb po32 n1 vvi crd n1 p-acp n1, cc dt ord n1 pn31 av pp-f n2.
(4) sermon (DIV1)
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1337
Those Truths which are easy to be understood, are hard to be impress'd: Our Affections will as soon lose them, as our Understandings embrace them.
Those Truths which Are easy to be understood, Are hard to be impressed: Our Affections will as soon loose them, as our Understandings embrace them.
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(4) sermon (DIV1)
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Some were willing to rejoice in John 's Light, which gave a Lustre to their Minds, not in his Heat, which would have given Warmth to their Affections;
some were willing to rejoice in John is Light, which gave a Lustre to their Minds, not in his Heat, which would have given Warmth to their Affections;
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(4) sermon (DIV1)
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for John was a burning and a shining Light, and they would rejoice in his Light,
for John was a burning and a shining Light, and they would rejoice in his Light,
p-acp np1 vbds dt j-vvg cc dt j-vvg n1, cc pns32 vmd vvi p-acp po31 n1,
(4) sermon (DIV1)
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1340
but not in his Heat, and in that too but for a season. We begin in the Spirit, and end in the flesh.
but not in his Heat, and in that too but for a season. We begin in the Spirit, and end in the Flesh.
cc-acp xx p-acp po31 n1, cc p-acp cst av cc-acp p-acp dt n1. pns12 vvb p-acp dt n1, cc vvi p-acp dt n1.
(4) sermon (DIV1)
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1341
We go from God with affections, and quickly grow cold again. Our hearts are like Lute-strings, chang'd with every change of Weather, with every Temptation;
We go from God with affections, and quickly grow cold again. Our hearts Are like Lute-strings, changed with every change of Weather, with every Temptation;
pns12 vvb p-acp np1 p-acp n2, cc av-j vvi j-jn av. po12 n2 vbr j n2, vvn p-acp d n1 pp-f n1, p-acp d n1;
(4) sermon (DIV1)
491
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1342
and scarce one motion of God in a thousand can prevail upon us. 5thly. In a carnal Improvement of Truth.
and scarce one motion of God in a thousand can prevail upon us. 5thly. In a carnal Improvement of Truth.
cc av-j crd n1 pp-f np1 p-acp dt crd vmb vvi p-acp pno12. j. p-acp dt j n1 pp-f n1.
(4) sermon (DIV1)
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1343
Some endeavour to make Truth subservient to Lust, and like Spiders draw cursed Poyson out of the sweetest Flowers.
some endeavour to make Truth subservient to Lust, and like Spiders draw cursed Poison out of the Sweetest Flowers.
d n1 pc-acp vvi n1 fw-fr p-acp n1, cc j n2 vvb j-vvn n1 av pp-f dt js n2.
(4) sermon (DIV1)
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1344
As when men hear of God's willingness to pardon and receive repenting Sinners, they will argue from hence,
As when men hear of God's willingness to pardon and receive repenting Sinners, they will argue from hence,
p-acp c-crq n2 vvb pp-f npg1 n1 pc-acp vvi cc vvb vvg n2, pns32 vmb vvi p-acp av,
(4) sermon (DIV1)
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for deferring their Repentance till they come to dye. So Psal. 94.7. God's Patience is made a Topick whence to argue against his Providence.
for deferring their Repentance till they come to die. So Psalm 94.7. God's Patience is made a Topic whence to argue against his Providence.
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(4) sermon (DIV1)
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Wicked men father their sins upon God's Word.
Wicked men father their Sins upon God's Word.
j n2 n1 po32 n2 p-acp npg1 n1.
(4) sermon (DIV1)
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A Lyar will find his Refuge in the Rewards God gave the Midwives that lied to Pharaoh, for the Preservation of the Israelites Children;
A Liar will find his Refuge in the Rewards God gave the Midwives that lied to Pharaoh, for the Preservation of the Israelites Children;
dt n1 vmb vvi po31 n1 p-acp dt n2 np1 vvd dt n2 cst vvd p-acp np1, p-acp dt n1 pp-f dt np1 n2;
(4) sermon (DIV1)
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and Rahab 's lye for preserving the Spies:
and Rahab is lie for preserving the Spies:
cc np1 vbz n1 p-acp vvg dt n2:
(4) sermon (DIV1)
493
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1349
Though God rewarded their Fidelity, yet we read not that he approved their Sin. Some will venture into all kind of wicked Company, from Christ's Example, who conversed with Sinners;
Though God rewarded their Fidis, yet we read not that he approved their Sin. some will venture into all kind of wicked Company, from Christ's Exampl, who conversed with Sinners;
cs np1 vvd po32 n1, av pns12 vvb xx cst pns31 vvd po32 np1 d vmb vvi p-acp d n1 pp-f j n1, p-acp npg1 n1, r-crq vvd p-acp n2;
(4) sermon (DIV1)
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when Christ companied with Sinners, as a Physician with diseased Persons, to cure them, not to approve them;
when christ companied with Sinners, as a physician with diseased Persons, to cure them, not to approve them;
c-crq np1 vvd p-acp n2, c-acp dt n1 p-acp j-vvn n2, pc-acp vvi pno32, xx pc-acp vvi pno32;
(4) sermon (DIV1)
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but these with persons not to communicate Holiness to them, but receive Infection from them.
but these with Persons not to communicate Holiness to them, but receive Infection from them.
cc-acp d p-acp n2 xx pc-acp vvi n1 p-acp pno32, cc-acp vvb n1 p-acp pno32.
(4) sermon (DIV1)
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Thus, like the Devil, we have Scripture at our fingers ends to plead for our Lusts. As the Sea turns fresh Water into salt,
Thus, like the devil, we have Scripture At our fingers ends to plead for our Lusts. As the Sea turns fresh Water into salt,
av, av-j dt n1, pns12 vhb n1 p-acp po12 n2 n2 pc-acp vvi p-acp po12 np1 p-acp dt n1 vvz j n1 p-acp n1,
(4) sermon (DIV1)
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so a carnal heart turns Divine things to carnal ends.
so a carnal heart turns Divine things to carnal ends.
av dt j n1 vvz j-jn n2 p-acp j n2.
(4) sermon (DIV1)
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As man subjects the Precepts of God to carnal interest, so they subject the Truths of God to carnal Fancies.
As man subject's the Precepts of God to carnal Interest, so they Subject the Truths of God to carnal Fancies.
p-acp n1 n2-jn dt n2 pp-f np1 p-acp j n1, av pns32 vvi dt n2 pp-f np1 p-acp j n2.
(4) sermon (DIV1)
493
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1355
Make a humorous and crazy Fancy the Interpreter of Divine Oracles, and not the Spirit speaking in the Word;
Make a humorous and crazy Fancy the Interpreter of Divine Oracles, and not the Spirit speaking in the Word;
n1 dt j cc j n1 dt n1 pp-f j-jn n2, cc xx dt n1 vvg p-acp dt n1;
(4) sermon (DIV1)
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this is to rifle Truth of its true mind and intent;
this is to rifle Truth of its true mind and intent;
d vbz pc-acp vvi n1 pp-f po31 j n1 cc n1;
(4) sermon (DIV1)
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1357
as it's more to rob a man of his Reason, the essential constitutive part of man, than of his Estate. 2dly. Enmity against the Duties God doth enjoin, as well as against the Truths he doth reveal.
as it's more to rob a man of his Reason, the essential constitutive part of man, than of his Estate. 2dly. Enmity against the Duties God does enjoin, as well as against the Truths he does reveal.
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(4) sermon (DIV1)
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We are not willing to come to God in Duty; which strangeness took date from the beginning of our nature.
We Are not willing to come to God in Duty; which strangeness took date from the beginning of our nature.
pns12 vbr xx j pc-acp vvi p-acp np1 p-acp n1; r-crq n1 vvd n1 p-acp dt n-vvg pp-f po12 n1.
(4) sermon (DIV1)
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We were estranged from the womb, Psal. 58.3. I shall instance in Prayer, which is one of the greatest Duties, and is an immediate speaking to God.
We were estranged from the womb, Psalm 58.3. I shall instance in Prayer, which is one of the greatest Duties, and is an immediate speaking to God.
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(4) sermon (DIV1)
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And in that Duty wherein there is the greatest intimacy with God, there is the greatest Aversion,
And in that Duty wherein there is the greatest intimacy with God, there is the greatest Aversion,
cc p-acp d n1 c-crq pc-acp vbz dt js n1 p-acp np1, pc-acp vbz dt js n1,
(4) sermon (DIV1)
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and consequently an Enmity against God. 1. Ʋnwillingness to it. Men cannot endure to give God a Visit;
and consequently an Enmity against God. 1. Ʋnwillingness to it. Men cannot endure to give God a Visit;
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(4) sermon (DIV1)
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if they do, it is with such a dulness of spirit, as if they wished themselves out of his Company;
if they do, it is with such a dullness of Spirit, as if they wished themselves out of his Company;
cs pns32 vdb, pn31 vbz p-acp d dt n1 pp-f n1, c-acp cs pns32 vvd px32 av pp-f po31 n1;
(4) sermon (DIV1)
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which testifies that men care not for any Correspondence or Friendship between God and their Souls.
which Testifies that men care not for any Correspondence or Friendship between God and their Souls.
r-crq vvz d n2 vvb xx p-acp d n1 cc n1 p-acp np1 cc po32 n2.
(4) sermon (DIV1)
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Man having an Enmity to true Holiness, hath from thence an Enmity to Prayer, because Holiness must at least be pretended in Prayer,
Man having an Enmity to true Holiness, hath from thence an Enmity to Prayer, Because Holiness must At least be pretended in Prayer,
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(4) sermon (DIV1)
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because in that Duty there is a real speaking to God, and a Communion with him, unto which Holiness is required.
Because in that Duty there is a real speaking to God, and a Communion with him, unto which Holiness is required.
c-acp p-acp d n1 a-acp vbz dt j vvg p-acp np1, cc dt n1 p-acp pno31, p-acp r-crq n1 vbz vvn.
(4) sermon (DIV1)
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1366
Now as wicked men hate the Truth of Holiness, because it is unsuitable to them,
Now as wicked men hate the Truth of Holiness, Because it is unsuitable to them,
av c-acp j n2 vvb dt n1 pp-f n1, c-acp pn31 vbz j p-acp pno32,
(4) sermon (DIV1)
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so they are not Friends to the pretence of it in that duty, because they must for some space be diverted from the thoughts of their beloved Lusts. I appeal to you,
so they Are not Friends to the pretence of it in that duty, Because they must for Some Molle be diverted from the thoughts of their Beloved Lusts. I appeal to you,
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(4) sermon (DIV1)
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whether you are not more unwilling to practice Prayer in your Closets, than to join with others,
whither you Are not more unwilling to practice Prayer in your Closets, than to join with Others,
cs pn22 vbr xx av-dc j pc-acp vvi n1 p-acp po22 n2, cs pc-acp vvi p-acp n2-jn,
(4) sermon (DIV1)
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1369
as if it were a going to the Rack, and rather your Penance than Privilege. If men do come to God, it is a constrained Act, to satisfy Conscience;
as if it were a going to the Rack, and rather your Penance than Privilege. If men do come to God, it is a constrained Act, to satisfy Conscience;
c-acp cs pn31 vbdr dt vvg p-acp dt n1, cc av-c po22 n1 cs n1. cs n2 vdb vvi p-acp np1, pn31 vbz dt j-vvn n1, pc-acp vvi n1;
(4) sermon (DIV1)
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and such are rather servile, than Son-like Performances, and spring from bondage more than affection.
and such Are rather servile, than Sonlike Performances, and spring from bondage more than affection.
cc d vbr av-c j, cs j n2, cc vvi p-acp n1 av-dc cs n1.
(4) sermon (DIV1)
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If Conscience like a Taskmaster did not lash them to duty, they would never perform it.
If Conscience like a Taskmaster did not lash them to duty, they would never perform it.
cs n1 av-j dt n1 vdd xx vvi pno32 p-acp n1, pns32 vmd av-x vvi pn31.
(4) sermon (DIV1)
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1372
If we do come willingly, it is for our own ends, to have some deliverance from some trouble. Isa. 26.16. In trouble have they visited thee;
If we do come willingly, it is for our own ends, to have Some deliverance from Some trouble. Isaiah 26.16. In trouble have they visited thee;
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(4) sermon (DIV1)
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they poured out a prayer when thy chastning was upon them. In trouble they will visit God;they poured out a prayer when thy chastening was upon them. In trouble they will visit God;
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(4) sermon (DIV1)
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in prosperity he shall scarce hear of them. In affliction he finds them kneeling, and in prosperity he finds them kicking.
in Prosperity he shall scarce hear of them. In affliction he finds them kneeling, and in Prosperity he finds them kicking.
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(4) sermon (DIV1)
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1375
They can pour out a Prayer in distress, and scarce drop a Prayer when they are delivered.
They can pour out a Prayer in distress, and scarce drop a Prayer when they Are Delivered.
pns32 vmb vvi av dt n1 p-acp n1, cc av-j vvi dt n1 c-crq pns32 vbr vvn.
(4) sermon (DIV1)
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1376
This unwillingness to address to God, what slight and low thoughts doth it imply? 'Tis a wrong to his Providence,
This unwillingness to address to God, what slight and low thoughts does it imply? It's a wrong to his Providence,
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(4) sermon (DIV1)
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as tho we stood not in need of his assistance, but that we can do all our business our selves.
as though we stood not in need of his assistance, but that we can do all our business our selves.
c-acp cs pns12 vvd xx p-acp n1 pp-f po31 n1, cc-acp cst pns12 vmb vdi d po12 n1 po12 n2.
(4) sermon (DIV1)
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1378
'Tis a wrong to his Excellency, as though there were no amiableness in him to make his company desirable.
It's a wrong to his Excellency, as though there were no amiableness in him to make his company desirable.
pn31|vbz dt n-jn p-acp po31 n1, c-acp cs pc-acp vbdr dx n1 p-acp pno31 pc-acp vvi po31 n1 j.
(4) sermon (DIV1)
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This Enmity is the greater, by how much God's Condescention is the greater to admit us into his presence.
This Enmity is the greater, by how much God's Condescension is the greater to admit us into his presence.
d n1 vbz dt jc, p-acp c-crq av-d npg1 n1 vbz dt jc pc-acp vvi pno12 p-acp po31 n1.
(4) sermon (DIV1)
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It was a part of the Devils hatred; they were loth to have Christ present with them. Matth. 8.29. What have we to do with thee, Jesus, thou Son of God? Men excuse their neglect of private Prayer, by their want of opportunity; but indeed they want hearts.
It was a part of the Devils hatred; they were loath to have christ present with them. Matthew 8.29. What have we to do with thee, jesus, thou Son of God? Men excuse their neglect of private Prayer, by their want of opportunity; but indeed they want hearts.
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(4) sermon (DIV1)
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We may sooner step up to Heaven with a holy Ejaculation, than step over the Threshold about our business.
We may sooner step up to Heaven with a holy Ejaculation, than step over the Threshold about our business.
pns12 vmb av-c vvi a-acp p-acp n1 p-acp dt j n1, cs n1 p-acp dt n1 p-acp po12 n1.
(4) sermon (DIV1)
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1382
We naturally desire acquaintance with the greatest Persons that may advance our Interest; but we are ready to bury our Interest, rather than be acquainted with God. 2dly. Slightness in the Duty.
We naturally desire acquaintance with the greatest Persons that may advance our Interest; but we Are ready to bury our Interest, rather than be acquainted with God. 2dly. Slightness in the Duty.
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(4) sermon (DIV1)
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1383
We are loth to come into God's presence, and when we are come, we are loth to keep with him.
We Are loath to come into God's presence, and when we Are come, we Are loath to keep with him.
pns12 vbr j pc-acp vvi p-acp npg1 n1, cc c-crq pns12 vbr vvn, pns12 vbr j pc-acp vvi p-acp pno31.
(4) sermon (DIV1)
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1384
When men do not their Duty heartily as to the Lord, they look not upon him as their Master, whose Work they ought to do,
When men do not their Duty heartily as to the Lord, they look not upon him as their Master, whose Work they ought to do,
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(4) sermon (DIV1)
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1385
and whose Honour they ought to aim at. 1. In respect of time. Our dullest and deadest time we think fittest for God:
and whose Honour they ought to aim At. 1. In respect of time. Our dullest and deadest time we think Fittest for God:
cc rg-crq n1 pns32 vmd pc-acp vvi p-acp. crd p-acp n1 pp-f n1. po12 js cc js n1 pns12 vvb js p-acp np1:
(4) sermon (DIV1)
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1386
When sleep is ready to close our eyes, we think it a fit time to open our hearts.
When sleep is ready to close our eyes, we think it a fit time to open our hearts.
c-crq n1 vbz j pc-acp vvi po12 n2, pns12 vvb pn31 dt j n1 pc-acp vvi po12 n2.
(4) sermon (DIV1)
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1387
How few Morning Sacrifices hath God from men? They leap out of their Beds to their Pleasures or Worldly Employments, without asking Counsel at God's mouth.
How few Morning Sacrifices hath God from men? They leap out of their Beds to their Pleasures or Worldly Employments, without asking Counsel At God's Mouth.
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(4) sermon (DIV1)
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1388
As men reserve the dregs of their life, their Old Age, to offer up their Souls to God;
As men reserve the dregs of their life, their Old Age, to offer up their Souls to God;
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(4) sermon (DIV1)
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so they reserve the dregs of the day, their sleepy times, for the offering their Service to God. 2dly. In respect of frame.
so they reserve the dregs of the day, their sleepy times, for the offering their Service to God. 2dly. In respect of frame.
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(4) sermon (DIV1)
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1390
We think any frame will serve God's turn; which certainly speaks our Enmity, and slight thoughts we have of him.
We think any frame will serve God's turn; which Certainly speaks our Enmity, and slight thoughts we have of him.
pns12 vvb d n1 vmb vvi npg1 n1; r-crq av-j vvz po12 n1, cc j n2 pns12 vhb pp-f pno31.
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Page 167
1391
Man naturally performs duty with an unholy heart, whereby it becomes an abomination to God; Prov. 28.9. He that turns away his ear from hearing the Law, even his prayer shall be an abomination.
Man naturally performs duty with an unholy heart, whereby it becomes an abomination to God; Curae 28.9. He that turns away his ear from hearing the Law, even his prayer shall be an abomination.
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(4) sermon (DIV1)
505
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God calls for our best Sacrifices, and we give him the worst, such which he hates. Amos 5.21. I hate, I despise your feast-days, and I will not smell in your solemn assemblies.
God calls for our best Sacrifices, and we give him the worst, such which he hates. Amos 5.21. I hate, I despise your Feast-days, and I will not smell in your solemn assemblies.
np1 vvz p-acp po12 js n2, cc pns12 vvb pno31 dt js, d r-crq pns31 vvz. np1 crd. pns11 vvb, pns11 vvb po22 n2, cc pns11 vmb xx vvi p-acp po22 j n2.
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They were Duties which God commanded, but he hated them for their evil frames, or corrupt ends.
They were Duties which God commanded, but he hated them for their evil frames, or corrupt ends.
pns32 vbdr n2 r-crq np1 vvd, cc-acp pns31 vvd pno32 p-acp po32 j-jn n2, cc j n2.
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God requires Works of Grace, and we present him not with so much as the Work of Nature, but the Work of Corruption.
God requires Works of Grace, and we present him not with so much as the Work of Nature, but the Work of Corruption.
np1 vvz vvz pp-f n1, cc pns12 vvb pno31 xx p-acp av av-d c-acp dt n1 pp-f n1, cc-acp dt n1 pp-f n1.
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There is not that natural Vigor which we have in Worldly Business: You may often observe a liveliness in man as to that;
There is not that natural Vigor which we have in Worldly Business: You may often observe a liveliness in man as to that;
pc-acp vbz xx d j n1 r-crq pns12 vhb p-acp j n1: pn22 vmb av vvi dt n1 p-acp n1 c-acp p-acp d;
(4) sermon (DIV1)
506
Page 167
1396
but change the scene into a motion towards God, and how suddenly doth this Vigor shrink,
but change the scene into a motion towards God, and how suddenly does this Vigor shrink,
cc-acp vvb dt n1 p-acp dt n1 p-acp np1, cc c-crq av-j vdz d n1 vvi,
(4) sermon (DIV1)
506
Page 168
1397
and their hearts become sluggish, freeze with coldness.
and their hearts become sluggish, freeze with coldness.
cc po32 n2 vvb j, vvb p-acp n1.
(4) sermon (DIV1)
506
Page 168
1398
Many times we pray as coldly as if we were loth that God should hear us,
Many times we pray as coldly as if we were loath that God should hear us,
d n2 pns12 vvb a-acp av-jn c-acp cs pns12 vbdr j cst np1 vmd vvi pno12,
(4) sermon (DIV1)
507
Page 168
1399
and take away that Lust which Conscience forceth us to pray against.
and take away that Lust which Conscience forceth us to pray against.
cc vvb av d n1 r-crq n1 vvz pno12 pc-acp vvi p-acp.
(4) sermon (DIV1)
507
Page 168
1400
How flitting are we in Divine Meditations, how sleepy in Spiritual Exercises? This proceeds from the aversion of the Soul, and its estrangedness from God.
How flitting Are we in Divine Meditations, how sleepy in Spiritual Exercises? This proceeds from the aversion of the Soul, and its estrangedness from God.
np1 vvg vbr pns12 p-acp j-jn n2, c-crq j p-acp j n2? np1 vvz p-acp dt n1 pp-f dt n1, cc po31 n1 p-acp np1.
(4) sermon (DIV1)
507
Page 168
1401
But in other Exercises we are active.
But in other Exercises we Are active.
p-acp p-acp j-jn n2 pns12 vbr j.
(4) sermon (DIV1)
507
Page 168
1402
The Soul doth not awaken it self, and stir up those Animal Spirits in Religious Duties, which it will in Bodily Recreations and Sports;
The Soul does not awaken it self, and stir up those Animal Spirits in Religious Duties, which it will in Bodily Recreations and Sports;
dt n1 vdz xx vvi pn31 n1, cc vvi a-acp d n1 n2 p-acp j n2, r-crq pn31 vmb p-acp j n2 cc n2;
(4) sermon (DIV1)
507
Page 168
1403
whereby it is evident we prefer the latter before any Service to God.
whereby it is evident we prefer the latter before any Service to God.
c-crq pn31 vbz j pns12 vvb dt d p-acp d n1 p-acp np1.
(4) sermon (DIV1)
507
Page 168
1404
Since there is a fulness of Animal Spirits in us, why might they not be excited in Holy Duties,
Since there is a fullness of Animal Spirits in us, why might they not be excited in Holy Duties,
p-acp pc-acp vbz dt n1 pp-f n1 n2 p-acp pno12, q-crq vmd pns32 xx vbi vvd p-acp j n2,
(4) sermon (DIV1)
507
Page 168
1405
as well as in Corporal Operations, but that there is a Reluctancy in the Soul to exercise its Supremacy over them in this case? 3dly. Weariness in it.
as well as in Corporal Operations, but that there is a Reluctancy in the Soul to exercise its Supremacy over them in this case? 3dly. Weariness in it.
c-acp av c-acp p-acp j n2, cc-acp cst pc-acp vbz dt n1 p-acp dt n1 pc-acp vvi po31 n1 p-acp pno32 p-acp d n1? av. n1 p-acp pn31.
(4) sermon (DIV1)
507
Page 168
1406
We are not weary with that dulness, but in the Duty it self: Our deadness shows a disaffection, our weariness shows a greater:
We Are not weary with that dullness, but in the Duty it self: Our deadness shows a disaffection, our weariness shows a greater:
pns12 vbr xx j p-acp d n1, cc-acp p-acp dt n1 pn31 n1: po12 n1 vvz dt n1, po12 n1 vvz dt jc:
(4) sermon (DIV1)
509
Page 169
1407
We are loth that God should have so much as a day's service from us, or any thing that looks like a service.
We Are loath that God should have so much as a day's service from us, or any thing that looks like a service.
pns12 vbr j cst np1 vmd vhi av av-d c-acp dt ng1 n1 p-acp pno12, cc d n1 cst vvz av-j dt n1.
(4) sermon (DIV1)
509
Page 169
1408
How tired are we in the performance of Spiritual Duties, when in the vain triflings of time we have a perpetual motion? How will many force themselves to dance and revel a whole Night,
How tired Are we in the performance of Spiritual Duties, when in the vain triflings of time we have a perpetual motion? How will many force themselves to dance and revel a Whole Night,
np1 vvn vbr pns12 p-acp dt n1 pp-f j n2, c-crq p-acp dt j n2-vvg pp-f n1 pns12 vhb dt j n1? q-crq vmb d vvi px32 pc-acp vvi cc vvi dt j-jn n1,
(4) sermon (DIV1)
509
Page 169
1409
when their hearts will flag and jade at the first entrance into a Religious Service. Some in the Prophet wished the Sabbath over, Mal. 1.13. Ye said also, Behold what a weariness it is.
when their hearts will flag and jade At the First Entrance into a Religious Service. some in the Prophet wished the Sabbath over, Malachi 1.13. You said also, Behold what a weariness it is.
c-crq po32 n2 vmb n1 cc n1 p-acp dt ord n1 p-acp dt j n1. d p-acp dt n1 vvd dt n1 a-acp, np1 crd. pn22 vvd av, vvb r-crq dt n1 pn31 vbz.
(4) sermon (DIV1)
509
Page 169
1410
Attendance on him is a weariness;
Attendance on him is a weariness;
n1 p-acp pno31 vbz dt n1;
(4) sermon (DIV1)
509
Page 169
1411
God had but a poor polluted Service from them, and they were weary of that little they gave him, they grudg'd him that.
God had but a poor polluted Service from them, and they were weary of that little they gave him, they grudged him that.
np1 vhd cc-acp dt j j-vvn n1 p-acp pno32, cc pns32 vbdr j pp-f cst j pns32 vvd pno31, pns32 vvd pno31 d.
(4) sermon (DIV1)
509
Page 169
1412
This unwieldiness in duty is a sign we receive little Satisfaction in God's company, and that there is a great unsuitableness between him and us.
This unwieldiness in duty is a Signen we receive little Satisfaction in God's company, and that there is a great unsuitableness between him and us.
d n1 p-acp n1 vbz dt n1 pns12 vvb j n1 p-acp npg1 n1, cc cst pc-acp vbz dt j n1 p-acp pno31 cc pno12.
(4) sermon (DIV1)
509
Page 169
1413
When our Joy begins when the Duty ends, it evidenceth that there was no affectionate motion to God,
When our Joy begins when the Duty ends, it Evidenceth that there was no affectionate motion to God,
c-crq po12 n1 vvz c-crq dt n1 vvz, pn31 vvz d a-acp vbds dx j n1 p-acp np1,
(4) sermon (DIV1)
509
Page 170
1414
but a tir'd and yawning Service. Unwilling Servants stay not long at their Masters work, neither are cheerful in it.
but a tired and yawning Service. Unwilling Servants stay not long At their Masters work, neither Are cheerful in it.
cc-acp dt j-vvn cc j-vvg n1. j n2 vvb xx av-j p-acp po32 n2 vvi, av-dx vbr j p-acp pn31.
(4) sermon (DIV1)
509
Page 170
1415
If we did love God, it would be with us as with the Needle towards the Loadstone, there would be a speedy motion, and a fixed Union.
If we did love God, it would be with us as with the Needle towards the Loadstone, there would be a speedy motion, and a fixed union.
cs pns12 vdd vvi np1, pn31 vmd vbi p-acp pno12 p-acp p-acp dt n1 p-acp dt n1, pc-acp vmd vbi dt j n1, cc dt j-vvn n1.
(4) sermon (DIV1)
509
Page 170
1416
Saints in Heaven, whose Affections and Judgments are perfect, behold the Face of God Five or Six thousand Years together without weariness;
Saints in Heaven, whose Affections and Judgments Are perfect, behold the Face of God Five or Six thousand years together without weariness;
np1 p-acp n1, rg-crq n2 cc n2 vbr j, vvb dt n1 pp-f np1 crd cc crd crd n2 av p-acp n1;
(4) sermon (DIV1)
509
Page 170
1417
but we naturally are neither willing to come, nor come to stay in his presence.
but we naturally Are neither willing to come, nor come to stay in his presence.
cc-acp pns12 av-j vbr d j pc-acp vvi, ccx vvb pc-acp vvi p-acp po31 n1.
(4) sermon (DIV1)
509
Page 170
1418
Obj. Natural men had best not pray, or meditate at all, if even their Prayers are acts of Enmity.
Object Natural men had best not pray, or meditate At all, if even their Prayers Are acts of Enmity.
np1 j n2 vhd av-js xx vvb, cc vvi p-acp d, cs av po32 n2 vbr n2 pp-f n1.
(4) sermon (DIV1)
510
Page 170
1419
Ans. Their Prayers are not acts of Enmity, though the natural Enmity be discover'd in them.Ans. Their Prayers Are not acts of Enmity, though the natural Enmity be discovered in them.
np1 po32 n2 vbr xx n2 pp-f n1, cs dt j n1 vbi vvn p-acp pno32.
(4) sermon (DIV1)
511
Page 170
1420
In the Male-performance of the Duty, there is a denial of his Holiness, but in the total Omission there is a denial of his Sovereignty, who commands it as a natural duty;
In the Male-performance of the Duty, there is a denial of his Holiness, but in the total Omission there is a denial of his Sovereignty, who commands it as a natural duty;
p-acp dt n1 pp-f dt n1, pc-acp vbz dt n1 pp-f po31 n1, cc-acp p-acp dt j n1 a-acp vbz dt n1 pp-f po31 n1, r-crq vvz pn31 p-acp dt j n1;
(4) sermon (DIV1)
511
Page 170
1421
or his Providence, who orders human Affairs; of his Holiness too, and Righteousness in his Law which enjoins it. 4thly. Neglect of expecting Answers.
or his Providence, who order human Affairs; of his Holiness too, and Righteousness in his Law which enjoins it. 4thly. Neglect of expecting Answers.
cc po31 n1, r-crq n2 j n2; pp-f po31 n1 av, cc n1 p-acp po31 n1 r-crq vvz pn31. j. vvb pp-f vvg n2.
(4) sermon (DIV1)
511
Page 170
1422
Men naturally care not for having the Spiritual Mercy they pray for of course from God,
Men naturally care not for having the Spiritual Mercy they pray for of course from God,
n2 av-j vvb xx c-acp vhg dt j n1 pns32 vvb p-acp pp-f n1 p-acp np1,
(4) sermon (DIV1)
513
Page 171
1423
though they are desirous of any Temporal;
though they Are desirous of any Temporal;
cs pns32 vbr j pp-f d j;
(4) sermon (DIV1)
513
Page 171
1424
for the latter they will endeavour, but leave the other wholly upon God's hands, as if they were careless whether they had them or no.
for the latter they will endeavour, but leave the other wholly upon God's hands, as if they were careless whither they had them or not.
p-acp dt d pns32 vmb vvi, cc-acp vvb dt n-jn av-jn p-acp npg1 n2, c-acp cs pns32 vbdr j cs pns32 vhd pno32 cc xx.
(4) sermon (DIV1)
513
Page 171
1425
They care not whether their Letters come to God's hands or no, and therefore care not much for any returns from him:
They care not whither their Letters come to God's hands or no, and Therefore care not much for any returns from him:
pns32 vvb xx c-crq po32 n2 vvn p-acp npg1 n2 cc uh-dx, cc av vvb xx d p-acp d n2 p-acp pno31:
(4) sermon (DIV1)
513
Page 171
1426
Whereas if we have any love to a person we send to, or value of a thing we send for, we should expect an Answer every Post.
Whereas if we have any love to a person we send to, or valve of a thing we send for, we should expect an Answer every Post.
cs cs pns12 vhb d n1 p-acp dt n1 pns12 vvb p-acp, cc n1 pp-f dt n1 pns12 vvb p-acp, pns12 vmd vvi dt n1 d n1.
(4) sermon (DIV1)
513
Page 171
1427
The Creature in its Natural Instinct goes beyond such persons; for there is an NONLATINALPHABET; Rom. 8.19.
The Creature in its Natural Instinct Goes beyond such Persons; for there is an; Rom. 8.19.
dt n1 p-acp po31 j n1 vvz p-acp d n2; c-acp pc-acp vbz dt; np1 crd.
(4) sermon (DIV1)
514
Page 171
1428
For the earnest expectation of the creature waits for the manifestation, &c. Every Creature is in a more waiting posture than a natural man.
For the earnest expectation of the creature waits for the manifestation, etc. Every Creature is in a more waiting posture than a natural man.
p-acp dt j n1 pp-f dt n1 vvz p-acp dt n1, av np1 n1 vbz p-acp dt av-dc j-vvg n1 cs dt j n1.
(4) sermon (DIV1)
514
Page 171
1429
'Tis a sign we do not own God for our Master, or our selves for his Servants,
It's a Signen we do not own God for our Master, or our selves for his Servants,
pn31|vbz dt n1 pns12 vdb xx d np1 p-acp po12 n1, cc po12 n2 p-acp po31 n2,
(4) sermon (DIV1)
514
Page 171
1430
if we do not wait upon him till he shew mercy to us. Psal. 123.2. As the eyes of servants look unto the hands of their master, so our eyes wait upon the Lord our God, till he have mercy on us.
if we do not wait upon him till he show mercy to us. Psalm 123.2. As the eyes of Servants look unto the hands of their master, so our eyes wait upon the Lord our God, till he have mercy on us.
cs pns12 vdb xx vvi p-acp pno31 c-acp pns31 vvb n1 p-acp pno12. np1 crd. p-acp dt n2 pp-f n2 vvb p-acp dt n2 pp-f po32 n1, av po12 n2 vvi p-acp dt n1 po12 n1, c-acp pns31 vhb n1 p-acp pno12.
(4) sermon (DIV1)
514
Page 171
1431
It implies that we think God will not hear, or cannot hear, or that we have no need of him,
It Implies that we think God will not hear, or cannot hear, or that we have no need of him,
pn31 vvz cst pns12 vvb np1 vmb xx vvi, cc vmbx vvi, cc cst pns12 vhb dx n1 pp-f pno31,
(4) sermon (DIV1)
514
Page 172
1432
and can do well enough without him; or that Prayer is no effectual means to procure Blessings:
and can do well enough without him; or that Prayer is no effectual means to procure Blessings:
cc vmb vdi av av-d p-acp pno31; cc d n1 vbz dx j n2 pc-acp vvi n2:
(4) sermon (DIV1)
514
Page 172
1433
If so, why dost thou pray at all? If it be otherwise, why dost thou not wait for an Answer? So that there is a disaffection in man to the Duty it self,
If so, why dost thou pray At all? If it be otherwise, why dost thou not wait for an Answer? So that there is a disaffection in man to the Duty it self,
cs av, q-crq vd2 pns21 vvi p-acp d? cs pn31 vbb av, q-crq vd2 pns21 xx vvi p-acp dt n1? av cst pc-acp vbz dt n1 p-acp n1 p-acp dt n1 pn31 n1,
(4) sermon (DIV1)
514
Page 172
1434
and to God the Object of it; or to the Subject of it, the thing pray'd for.
and to God the Object of it; or to the Subject of it, the thing prayed for.
cc p-acp np1 dt n1 pp-f pn31; cc p-acp dt j-jn pp-f pn31, dt n1 vvd p-acp.
(4) sermon (DIV1)
514
Page 172
1435
Whereas those that love God, and love the Spiritual Mercy they pray for, watch thereunto with Thanksgiving. Col. 4.2. Continue in prayer, and watch in the same with thanksgiving.
Whereas those that love God, and love the Spiritual Mercy they pray for, watch thereunto with Thanksgiving. Col. 4.2. Continue in prayer, and watch in the same with thanksgiving.
cs d cst n1 np1, cc vvb dt j n1 pns32 vvb p-acp, vvb av p-acp n1. np1 crd. vvb p-acp n1, cc vvi p-acp dt d p-acp n1.
(4) sermon (DIV1)
514
Page 172
1436
They watch for occasion of Praise.
They watch for occasion of Praise.
pns32 vvb p-acp n1 pp-f n1.
(4) sermon (DIV1)
515
Page 172
1437
As we are to be in a praying posture, to desire a Blessing, so in a waiting posture to meet with it.
As we Are to be in a praying posture, to desire a Blessing, so in a waiting posture to meet with it.
c-acp pns12 vbr pc-acp vbi p-acp dt vvg n1, pc-acp vvi dt n1, av p-acp dt j-vvg n1 pc-acp vvi p-acp pn31.
(4) sermon (DIV1)
515
Page 172
1438
But a natural man doth not love to be beholden to God if he can help it;
But a natural man does not love to be beholden to God if he can help it;
p-acp dt j n1 vdz xx vvi pc-acp vbi vvi p-acp np1 cs pns31 vmb vvi pn31;
(4) sermon (DIV1)
515
Page 172
1439
and if he doth praise God after any common Mercy received, it may proceed from a natural Ingenuity,
and if he does praise God After any Common Mercy received, it may proceed from a natural Ingenuity,
cc cs pns31 vdz vvi np1 p-acp d j n1 vvn, pn31 vmb vvi p-acp dt j n1,
(4) sermon (DIV1)
515
Page 172
1440
or present sense of the Mercy it self, not from any Affection to the Donor:
or present sense of the Mercy it self, not from any Affection to the Donor:
cc j n1 pp-f dt n1 pn31 n1, xx p-acp d n1 p-acp dt n1:
(4) sermon (DIV1)
515
Page 173
1441
But as for any Spiritual Mercy, as the stirrings of his Affections by any Truth, he is so far from praising God for them, that he is troubled at them, and quickly quencheth them. 5thly. Desertion of the Duty.
But as for any Spiritual Mercy, as the stirrings of his Affections by any Truth, he is so Far from praising God for them, that he is troubled At them, and quickly quenches them. 5thly. Desertion of the Duty.
cc-acp c-acp p-acp d j n1, c-acp dt n2 pp-f po31 n2 p-acp d n1, pns31 vbz av av-j p-acp vvg np1 p-acp pno32, cst pns31 vbz vvn p-acp pno32, cc av-j vvz pno32. j. n1 pp-f dt n1.
(4) sermon (DIV1)
515
Page 173
1442
If God doth not answer us, naturally we cast off the Duty, and say with those in Job, Job 21.15.
If God does not answer us, naturally we cast off the Duty, and say with those in Job, Job 21.15.
cs np1 vdz xx vvi pno12, av-j pns12 vvd a-acp dt n1, cc vvb p-acp d p-acp np1, np1 crd.
(4) sermon (DIV1)
517
Page 173
1443
What is the Almighty, that we should serve him? and what profit should we have, What is the Almighty, that we should serve him? and what profit should we have,
q-crq vbz dt j-jn, cst pns12 vmd vvi pno31? cc q-crq n1 vmd pns12 vhb,
(4) sermon (DIV1)
517
Page 173
1444
if we pray to him? They pray not out of Conscience of the Command, but merely for the Profit;if we pray to him? They pray not out of Conscience of the Command, but merely for the Profit;
cs pns12 vvb p-acp pno31? pns32 vvb xx av pp-f n1 pp-f dt n1, cc-acp av-j c-acp dt n1;
(4) sermon (DIV1)
517
Page 173
1445
and if God makes them wait for it, they will not wait his leisure, but sollicite him no longer. There are two things express'd;
and if God makes them wait for it, they will not wait his leisure, but solicit him no longer. There Are two things expressed;
cc cs np1 vvz pno32 vvi p-acp pn31, pns32 vmb xx vvi po31 n1, cc-acp vvb pno31 av-dx av-jc. pc-acp vbr crd n2 vvn;
(4) sermon (DIV1)
517
Page 173
1446
That God was not worthy of their Service;
That God was not worthy of their Service;
cst np1 vbds xx j pp-f po32 n1;
(4) sermon (DIV1)
517
Page 173
1447
and, That the serving of him would not bring them in a good Revenue, or an advantage of that kind they expected.
and, That the serving of him would not bring them in a good Revenue, or an advantage of that kind they expected.
cc, cst dt n-vvg pp-f pno31 vmd xx vvi pno32 p-acp dt j n1, cc dt n1 pp-f d n1 pns32 vvd.
(4) sermon (DIV1)
517
Page 173
1448
'Tis Interest draws men on to Prayer; and when that is not advanc'd, they will beg no more;
It's Interest draws men on to Prayer; and when that is not advanced, they will beg no more;
pn31|vbz n1 vvz n2 a-acp p-acp n1; cc c-crq d vbz xx vvn, pns32 vmb vvi av-dx av-dc;
(4) sermon (DIV1)
517
Page 173
1449
like some Beggars, if you give them not presently upon their asking, from blessing they turn to cursing:
like Some Beggars, if you give them not presently upon their asking, from blessing they turn to cursing:
av-j d n2, cs pn22 vvb pno32 xx av-j p-acp po32 n-vvg, p-acp n1 pns32 vvb p-acp vvg:
(4) sermon (DIV1)
517
Page 173
1450
So do men secretly do that which Job 's Wife advised him to do upon his Affliction, Job 2.9. Dost thou still retain thy integrity? Curse God, and dye.
So do men secretly do that which Job is Wife advised him to do upon his Affliction, Job 2.9. Dost thou still retain thy integrity? Curse God, and die.
av vdb n2 av-jn vdb cst r-crq np1 vbz n1 vvn pno31 pc-acp vdi p-acp po31 n1, n1 crd. vd2 pns21 av vvi po21 n1? n1 np1, cc vvi.
(4) sermon (DIV1)
517
Page 174
1451
What a stir, and puling, and waiting, and caring is here? Cast off all service, be at Daggers-drawing with God. So Mal. 3.14.
What a stir, and puling, and waiting, and caring is Here? Cast off all service, be At Daggers-drawing with God. So Malachi 3.14.
q-crq dt n1, cc j-vvg, cc vvg, cc vvg vbz av? n1 a-acp d n1, vbb p-acp j p-acp np1. np1 np1 crd.
(4) sermon (DIV1)
517
Page 174
1452
'Tis vain to serve God, and what profit is it that we have kept his ordinances,
It's vain to serve God, and what profit is it that we have kept his ordinances,
pn31|vbz j pc-acp vvi np1, cc r-crq n1 vbz pn31 cst pns12 vhb vvn po31 n2,
(4) sermon (DIV1)
517
Page 174
1453
or that we have walked mournfully before the Lord of host. or that we have walked mournfully before the Lord of host.
cc cst pns12 vhb vvn av-j p-acp dt n1 pp-f n1.
(4) sermon (DIV1)
517
Page 174
1454
If they have not the benefits they beg, they think God unrighteous, and doth them wrong to withhold from them the favours they imagine they have deserv'd;
If they have not the benefits they beg, they think God unrighteous, and does them wrong to withhold from them the favours they imagine they have deserved;
cs pns32 vhb xx dt n2 pns32 vvb, pns32 vvb np1 j-u, cc vdz pno32 vvi pc-acp vvi p-acp pno32 dt n2 pns32 vvb pns32 vhb vvn;
(4) sermon (DIV1)
517
Page 174
1455
and if they have not that recompence when they would, they leave off the serving God any more,
and if they have not that recompense when they would, they leave off the serving God any more,
cc cs pns32 vhb xx d n1 c-crq pns32 vmd, pns32 vvb a-acp dt vvg np1 d dc,
(4) sermon (DIV1)
517
Page 174
1456
as a vain and unprofitable thing.
as a vain and unprofitable thing.
c-acp dt j cc j n1.
(4) sermon (DIV1)
517
Page 174
1457
Whereas Love moves upon a sense of Duty, a Natural man that hath an aversion, moves upon a sense of Interest.
Whereas Love moves upon a sense of Duty, a Natural man that hath an aversion, moves upon a sense of Interest.
cs n1 vvz p-acp dt n1 pp-f n1, dt j n1 cst vhz dt n1, vvz p-acp dt n1 pp-f n1.
(4) sermon (DIV1)
517
Page 174
1458
Love is encouraged by Answer, but is not dissolv'd by Silence;
Love is encouraged by Answer, but is not dissolved by Silence;
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but a Natural man would have God at his beck, and steers his course in duty by the outward profit, not by the inward pleasure.
but a Natural man would have God At his beck, and steers his course in duty by the outward profit, not by the inward pleasure.
cc-acp dt j n1 vmd vhi np1 p-acp po31 n1, cc vvz po31 n1 p-acp n1 p-acp dt j n1, xx p-acp dt j n1.
(4) sermon (DIV1)
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1460
This Enmity might further be evidenc'd by, 1. Our Enmity against Christ. Many that are his own, receive him not, John 1.11. His own by Privileges, to whom he gives Ordinances, and spiritual meat from his Table;
This Enmity might further be evidenced by, 1. Our Enmity against christ. Many that Are his own, receive him not, John 1.11. His own by Privileges, to whom he gives Ordinances, and spiritual meat from his Table;
d n1 vmd av-jc vbi vvn p-acp, crd po12 n1 p-acp np1. d cst vbr po31 d, vvb pno31 xx, np1 crd. po31 d p-acp n2, p-acp ro-crq pns31 vvz n2, cc j n1 p-acp po31 n1;
(4) sermon (DIV1)
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1461
his own by Profession, who profess they have made a Covenant with him, and yet underhand keep up their ancient Agreement with Hell.
his own by Profession, who profess they have made a Covenant with him, and yet underhand keep up their ancient Agreement with Hell.
po31 d p-acp n1, r-crq vvb pns32 vhb vvn dt n1 p-acp pno31, cc av av-j vvi a-acp po32 j n1 p-acp n1.
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1462
Professions of Christ are no demonstrations of love to him.
Professions of christ Are no demonstrations of love to him.
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1463
We may commend another for his parts and perfections, and yet have a secret grudge against him.
We may commend Another for his parts and perfections, and yet have a secret grudge against him.
pns12 vmb vvi j-jn p-acp po31 n2 cc n2, cc av vhb dt j-jn n1 p-acp pno31.
(4) sermon (DIV1)
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1464
All the pretended Love unrenewed men have to Christ, hath no better ground than the Turks love to Mahomet; for it hath no higher spring than Education;
All the pretended Love unrenewed men have to christ, hath no better ground than the Turks love to Mahomet; for it hath no higher spring than Education;
av-d dt j-vvn n1 vvn n2 vhb p-acp np1, vhz dx jc n1 cs dt n2 vvb p-acp np1; p-acp pn31 vhz dx jc n1 cs n1;
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1465
and had their Lot been to be born among them, they would have loved Mahomet with as warm a Devotion as now they pretend to love Christ;
and had their Lot been to be born among them, they would have loved Mahomet with as warm a Devotion as now they pretend to love christ;
cc vhd po32 n1 vbn pc-acp vbi vvn p-acp pno32, pns32 vmd vhi vvn np1 p-acp a-acp j dt n1 c-acp av pns32 vvb pc-acp vvi np1;
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1466
for they love him not formally, but they love that which they were brought up in the profession of, let it be what it will.
for they love him not formally, but they love that which they were brought up in the profession of, let it be what it will.
c-acp pns32 vvb pno31 xx av-j, cc-acp pns32 vvb cst r-crq pns32 vbdr vvn a-acp p-acp dt n1 pp-f, vvb pn31 vbi r-crq pn31 vmb.
(4) sermon (DIV1)
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1467
This Enmity against Christ reflects upon God himself. Christ tells us often, He was sent by God:
This Enmity against christ reflects upon God himself. christ tells us often, He was sent by God:
d n1 p-acp np1 vvz p-acp np1 px31. np1 vvz pno12 av, pns31 vbds vvn p-acp np1:
(4) sermon (DIV1)
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1468
An Affront to an Ambassador, is an injury to the Majesty he represents. Despising the Embassy of an Angel, is an act of Enmity against God;
an Affront to an Ambassador, is an injury to the Majesty he represents. Despising the Embassy of an Angel, is an act of Enmity against God;
dt vvb p-acp dt n1, vbz dt n1 p-acp dt n1 pns31 vvz. vvg dt n1 pp-f dt n1, vbz dt n1 pp-f n1 p-acp np1;
(4) sermon (DIV1)
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1469
much more the despising the Embassy of his own Son. This is evident in the practices of men.
much more the despising the Embassy of his own Son. This is evident in the practices of men.
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1470
1. 'Tis hard to convince men of the necessity of Christ. You see what little fruit Christ himself had by all his preaching among the Jews. 2dly.
1. It's hard to convince men of the necessity of christ. You see what little fruit christ himself had by all his preaching among the jews. 2dly.
crd pn31|vbz j pc-acp vvi n2 pp-f dt n1 pp-f np1. pn22 vvb r-crq j n1 np1 px31 vhn p-acp d po31 vvg p-acp dt np2. av.
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1471
When men are convinc'd, they endeavour to stifle those Convictions. We are as untam'd and unruly Heifers, that will not endure the Yoke:
When men Are convinced, they endeavour to stifle those Convictions. We Are as untamed and unruly Heifers, that will not endure the Yoke:
c-crq n2 vbr vvd, pns32 vvb pc-acp vvi d n2. pns12 vbr a-acp j cc j n2, cst vmb xx vvi dt n1:
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1472
They will break those Cords as if they were the most formidable evils, and shake them off from them,
They will break those Cords as if they were the most formidable evils, and shake them off from them,
pns32 vmb vvi d n2 c-acp cs pns32 vbdr dt av-ds j n2-jn, cc vvi pno32 a-acp p-acp pno32,
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1473
as if they were Vipers upon their hands. 3dly. When men cannot stifle their Convictions, yet they are loth to come to Christ. John 5.40. You will not come to me.
as if they were Vipers upon their hands. 3dly. When men cannot stifle their Convictions, yet they Are loath to come to christ. John 5.40. You will not come to me.
c-acp cs pns32 vbdr n2 p-acp po32 n2. av. c-crq n2 vmbx vvi po32 n2, av pns32 vbr j pc-acp vvi p-acp np1. np1 crd. pn22 vmb xx vvi p-acp pno11.
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1474
They would bring something of their own to him, for they grudge him the Glory of being an entire Saviour;
They would bring something of their own to him, for they grudge him the Glory of being an entire Saviour;
pns32 vmd vvi pi pp-f po32 d p-acp pno31, c-acp pns32 vvb pno31 dt n1 pp-f vbg dt j n1;
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1475
Or if they do come to Christ, it is for Ease, not for Holiness: for when their Troubles are ceas'd, they return to their Vomit. 4ly.
Or if they do come to christ, it is for Ease, not for Holiness: for when their Troubles Are ceased, they return to their Vomit. 4ly.
cc cs pns32 vdb vvi p-acp np1, pn31 vbz p-acp n1, xx p-acp n1: c-acp c-crq po32 vvz vbr vvn, pns32 vvb p-acp po32 n1. av-j.
(4) sermon (DIV1)
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1476
If men do come, it is a restrain'd Act.
If men do come, it is a restrained Act.
cs n2 vdb vvi, pn31 vbz dt j-vvn n1
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Page 177
1477
Men are therefore said to be drawn, and it is the mighty Power of God to bring them.
Men Are Therefore said to be drawn, and it is the mighty Power of God to bring them.
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(4) sermon (DIV1)
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Page 177
1478
Did not God overpower the Hearts of his People, but leave them to themselves, they would still stand it out in Rebellion against God. 2ly. Enmity to the Saints.
Did not God overpower the Hearts of his People, but leave them to themselves, they would still stand it out in Rebellion against God. 2ly. Enmity to the Saints.
vdd xx np1 vvi dt n2 pp-f po31 n1, cc-acp vvb pno32 p-acp px32, pns32 vmd av vvi pn31 av p-acp n1 p-acp np1. av-j. n1 p-acp dt n2.
(4) sermon (DIV1)
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1479
When the Devil found God above his reach, he sets himself against the Creatures that were design'd more peculiarly for his Service.
When the devil found God above his reach, he sets himself against the Creatures that were designed more peculiarly for his Service.
c-crq dt n1 vvd np1 p-acp po31 n1, pns31 vvz px31 p-acp dt n2 cst vbdr vvn av-dc av-j p-acp po31 n1.
(4) sermon (DIV1)
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1480
Just after we read of Enmity to God in Adam, we read of Enmity to the Godly in Cain. The Italians, when they say un Christiano, commonly mean a Blockhead;
Just After we read of Enmity to God in Adam, we read of Enmity to the Godly in Cain. The Italians, when they say un Christian, commonly mean a Blockhead;
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(4) sermon (DIV1)
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1481
and our common Speech, a silly Abraham imports no better: It will be so to the World's end.
and our Common Speech, a silly Abraham imports no better: It will be so to the World's end.
cc po12 j n1, dt j np1 vvz dx jc: pn31 vmb vbi av p-acp dt n1|vbz n1.
(4) sermon (DIV1)
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1482
Despisers of those that are good, are rank'd with those that are Enemies to God, 2 Tim. 3.3. It ariseth from a hatred of Holiness it self.Despisers of those that Are good, Are ranked with those that Are Enemies to God, 2 Tim. 3.3. It arises from a hatred of Holiness it self.
n2 pp-f d cst vbr j, vbr vvn p-acp d cst vbr n2 p-acp np1, crd np1 crd. pn31 vvz p-acp dt n1 pp-f n1 pn31 n1.
(4) sermon (DIV1)
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1483
And it is Enmity to God;
And it is Enmity to God;
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1484
for he that would not suffer him to have a holy Servant, would not suffer him to have a holy Throne, a holy Scepter, a holy Crown, a holy Kingdom.
for he that would not suffer him to have a holy Servant, would not suffer him to have a holy Throne, a holy Sceptre, a holy Crown, a holy Kingdom.
c-acp pns31 cst vmd xx vvi pno31 pc-acp vhi dt j n1, vmd xx vvi pno31 pc-acp vhi dt j n1, dt j n1, dt j n1, dt j n1.
(4) sermon (DIV1)
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1485
If men hate the Children of Light, they do by consequence hate the Father of Lights.
If men hate the Children of Light, they do by consequence hate the Father of Lights.
cs n2 vvb dt n2 pp-f n1, pns32 vdb p-acp n1 vvb dt n1 pp-f n2.
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1486
Mr. Cotton was convinc'd of his Enmity against God by his Enmity to the Servants of God.
Mr. Cotton was convinced of his Enmity against God by his Enmity to the Servants of God.
n1 np1 vbds vvd pp-f po31 n1 p-acp np1 p-acp po31 n1 p-acp dt n2 pp-f np1.
(4) sermon (DIV1)
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1487
There are several Causes of this Enmity. 1. Dissimilitude between God and a natural Man.
There Are several Causes of this Enmity. 1. Dissimilitude between God and a natural Man.
pc-acp vbr j n2 pp-f d n1. crd n1 p-acp np1 cc dt j n1
(4) sermon (DIV1)
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1488
As Likeness in Nature and Inclinations is a Cause of Love, so Dissimilitude and Unsutableness is a Cause of Hatred.
As Likeness in Nature and Inclinations is a Cause of Love, so Dissimilitude and Unsuitableness is a Cause of Hatred.
p-acp n1 p-acp n1 cc n2 vbz dt n1 pp-f n1, av n1 cc n1 vbz dt n1 pp-f n1.
(4) sermon (DIV1)
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Page 178
1489
Distance of Manners breeds Alienation of Affection.
Distance of Manners breeds Alienation of Affection.
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(4) sermon (DIV1)
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Page 178
1490
This Dissimilitude depends also upon the Opposition between the Law, and the Nature of a Sinner, Rom. 7.14. The Law is spiritual, but I am carnal.
This Dissimilitude depends also upon the Opposition between the Law, and the Nature of a Sinner, Rom. 7.14. The Law is spiritual, but I am carnal.
d n1 vvz av p-acp dt n1 p-acp dt n1, cc dt n1 pp-f dt n1, np1 crd. dt n1 vbz j, cc-acp pns11 vbm j.
(4) sermon (DIV1)
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1491
Hence proceeds all that acting against it;
Hence proceeds all that acting against it;
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(4) sermon (DIV1)
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Page 178
1492
for the Apostle saith v. 15, 16. I consent to the law, that it is good;
for the Apostle Says v. 15, 16. I consent to the law, that it is good;
p-acp dt n1 vvz n1 crd, crd pns11 vvb p-acp dt n1, cst pn31 vbz j;
(4) sermon (DIV1)
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Page 179
1493
but my Flesh, which hath a repugnancy to it, will not comply with it; the Spiritual Law and the Carnal Heart do quarrel with one and other.
but my Flesh, which hath a repugnancy to it, will not comply with it; the Spiritual Law and the Carnal Heart do quarrel with one and other.
p-acp po11 n1, r-crq vhz dt n1 p-acp pn31, vmb xx vvi p-acp pn31; dt j n1 cc dt j n1 vdb vvi p-acp crd cc n-jn.
(4) sermon (DIV1)
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Page 179
1494
Dissimilitude between God and a natural Man is the greatest, 1. In respect of Nature. God is infinitely holy, Man corrupt and filthy.
Dissimilitude between God and a natural Man is the greatest, 1. In respect of Nature. God is infinitely holy, Man corrupt and filthy.
n1 p-acp np1 cc dt j n1 vbz dt js, crd p-acp n1 pp-f n1. np1 vbz av-j j, n1 j cc j.
(4) sermon (DIV1)
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Page 179
1495
Darkness and Light, Heaven and Hell are directly contrary;
Darkness and Light, Heaven and Hell Are directly contrary;
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(4) sermon (DIV1)
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1496
so is Christ and Belial. Let Engagements be what they will, so long as Men are of different Spirits, they cannot agree.
so is christ and Belial. Let Engagements be what they will, so long as Men Are of different Spirits, they cannot agree.
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1497
As in regenerate Men this dissimilitude works an abhorrency of themselves, as in Job; so in natural Men it engenders a disaffection to God. 2ly. In respect of Ends.
As in regenerate Men this dissimilitude works an abhorrency of themselves, as in Job; so in natural Men it engenders a disaffection to God. 2ly. In respect of Ends.
p-acp p-acp j-vvn n2 d n1 vvz dt n1 pp-f px32, c-acp p-acp n1; av p-acp j n2 pn31 vvz dt n1 p-acp np1. av-j. p-acp n1 pp-f n2
(4) sermon (DIV1)
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Page 179
1498
There are in God and Men different Ends. Man's End is to please himself, and satisfy the Desires of the Flesh;
There Are in God and Men different Ends. Man's End is to please himself, and satisfy the Desires of the Flesh;
pc-acp vbr p-acp np1 cc n2 j n2 ng1 vvb vbz pc-acp vvi px31, cc vvi dt n2 pp-f dt n1;
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Page 179
1499
God's End is to vindicate his Law, and show himself the Righteous Governor of the World, which cannot be attained without a direct Contrariety to the corrupt End of Man.
God's End is to vindicate his Law, and show himself the Righteous Governor of the World, which cannot be attained without a Direct Contrariety to the corrupt End of Man.
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1500
The remedy then will be, to get a renew'd Nature, the Image of God new-form'd in the Soul. 2. Guilt.
The remedy then will be, to get a renewed Nature, the Image of God new-formed in the Soul. 2. Gilded.
dt n1 av vmb vbi, pc-acp vvi dt vvn n1, dt n1 pp-f np1 j p-acp dt n1 crd j-vvn.
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1501
Men fly from God out of shame; they consider the Debts they owe God are great;
Men fly from God out of shame; they Consider the Debts they owe God Are great;
n2 vvb p-acp np1 av pp-f n1; pns32 vvb dt n2 pns32 vvb np1 vbr j;
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Page 180
1502
and naturally Debtors fly from their Creditors, for fear they should exact or demand any thing of them, Adam 's Guilt was rather attended with a flight from him,
and naturally Debtors fly from their Creditors, for Fear they should exact or demand any thing of them, Adam is Gilded was rather attended with a flight from him,
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1503
than with an approach to him.
than with an approach to him.
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1504
Those Israelites that desir'd God no more to speak to them but by Moses, were afraid of his Presence too,
Those Israelites that desired God no more to speak to them but by Moses, were afraid of his Presence too,
d np1 cst vvd np1 av-dx av-dc pc-acp vvi p-acp pno32 p-acp p-acp np1, vbdr j pp-f po31 n1 av,
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1505
when his Face shone with an heavenly Splendor. Terror is essential to Guilt, and Hatred to a perpetual Terror.
when his Face shone with an heavenly Splendour. Terror is essential to Gilded, and Hatred to a perpetual Terror.
c-crq po31 n1 vvd p-acp dt j n1. n1 vbz j p-acp j-vvn, cc n1 p-acp dt j n1.
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1506
Their Guilt made them fly from that Moses whom they knew to be their friend, when God had set a signal mark upon him.
Their Gilded made them fly from that Moses whom they knew to be their friend, when God had Set a signal mark upon him.
po32 j-vvn vvd pno32 vvi p-acp d np1 r-crq pns32 vvd pc-acp vbi po32 n1, c-crq np1 vhd vvn dt n1 vvb p-acp pno31.
(4) sermon (DIV1)
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Page 180
1507
When Men cannot discharge their Judgments of the belief of a strict account, and dreadful Hell,
When Men cannot discharge their Judgments of the belief of a strict account, and dreadful Hell,
c-crq n2 vmbx vvi po32 n2 pp-f dt n1 pp-f dt j n1, cc j n1,
(4) sermon (DIV1)
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Page 180
1508
and perpetual Immortality, their Hearts are pierc'd with their Sins like so many Darts. As they have a thousand Sins, so they have a thousand Stings;
and perpetual Immortality, their Hearts Are pierced with their Sins like so many Darts. As they have a thousand Sins, so they have a thousand Stings;
cc j n1, po32 n2 vbr vvn p-acp po32 n2 av-j av d n2. p-acp pns32 vhb dt crd n2, av pns32 vhb dt crd n2;
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1509
all pointed with God's Wrath, and return'd back with their own Hatred, though it is but the just fruit of their own doings.
all pointed with God's Wrath, and returned back with their own Hatred, though it is but the just fruit of their own doings.
d vvd p-acp npg1 n1, cc vvd av p-acp po32 d n1, cs pn31 vbz p-acp dt j n1 pp-f po32 d n2-vdg.
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Page 181
1510
The frequency of iniquity contracts the more implacable Contrariety to God, and makes them as uncapable of any Union to God, as of Repose in themselves.
The frequency of iniquity contracts the more implacable Contrariety to God, and makes them as uncapable of any union to God, as of Repose in themselves.
dt n1 pp-f n1 vvz dt av-dc j n1 p-acp np1, cc vvz pno32 p-acp j pp-f d n1 p-acp np1, c-acp a-acp vvb p-acp px32.
(4) sermon (DIV1)
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1511
The Remedy then is, to labour for Justification by the Blood of Christ, which is only able to remove that Guilt which engenders our Hatred. 3ly. God's crossing the desires and interests of the Flesh.
The Remedy then is, to labour for Justification by the Blood of christ, which is only able to remove that Gilded which engenders our Hatred. 3ly. God's crossing the Desires and interests of the Flesh.
dt n1 av vbz, pc-acp vvi p-acp n1 p-acp dt n1 pp-f np1, r-crq vbz av-j j pc-acp vvi cst j-vvn r-crq vvz po12 n1. av-j. npg1 vvg dt n2 cc n2 pp-f dt n1.
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541
Page 181
1512
Natural qualities encrease with the resistance of their Contraries;
Natural qualities increase with the resistance of their Contraries;
j n2 vvi p-acp dt n1 pp-f po32 n2-jn;
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1513
so doth Sin. The Duties God doth principally love, do most of all cross our Corruptions;
so does Sin. The Duties God does principally love, doe most of all cross our Corruptions;
av vdz np1 dt n2 np1 vdz av-j vvi, n1 ds pp-f d n1 po12 n2;
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1514
and those are the Duties we hate most.
and those Are the Duties we hate most.
cc d vbr dt n2 pns12 vvb ds.
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Page 181
1515
Sodomites show most disaffection to Lot, when he opposeth them in the Prosecution of their Lusts with the Angels, Gen. 19.9. We will deal worse with thee than with them. Sodomites show most disaffection to Lot, when he Opposeth them in the Prosecution of their Lustiest with the Angels, Gen. 19.9. We will deal Worse with thee than with them.
n2 vvb ds n1 p-acp n1, c-crq pns31 vvz pno32 p-acp dt n1 pp-f po32 n2 p-acp dt n2, np1 crd. pns12 vmb vvi av-jc p-acp pno21 cs p-acp pno32.
(4) sermon (DIV1)
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Page 181
1516
Had God (as well as Micajah to Ahab ) spoke good to natural Men in their own Esteem,
Had God (as well as Micajah to Ahab) spoke good to natural Men in their own Esteem,
vhd np1 (c-acp av c-acp np1 p-acp np1) vvd j p-acp j n2 p-acp po32 d n1,
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Page 182
1517
and held them up in their Lust;
and held them up in their Lust;
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Page 182
1518
his Truth would not be so much imprison'd in unrighteousness, but be highly ador'd with men's choicest Affections;
his Truth would not be so much imprisoned in unrighteousness, but be highly adored with men's Choicest Affections;
po31 n1 vmd xx vbi av av-d vvn p-acp n1, cc-acp vbb av-j vvn p-acp ng2 js n2;
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1519
but his commanding things according to his own holy Nature, brings into act that habitual Hatred which was before in the Heart.
but his commanding things according to his own holy Nature, brings into act that habitual Hatred which was before in the Heart.
cc-acp po31 j-vvg n2 vvg p-acp po31 d j n1, vvz p-acp n1 cst j n1 r-crq vbds a-acp p-acp dt n1.
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1520
All Hatred doth arise from an opinion of destructiveness in the Object hated.
All Hatred does arise from an opinion of destructiveness in the Object hated.
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(4) sermon (DIV1)
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1521
Why do we loath a thing, but because we imagine it inconsistent with our Happiness and Wishes? And a Sinner being possess'd that his darling Sin is inconsistent with the Holiness of God's Law, hates God for being of a Nature so contrary to that which he loves.
Why do we loath a thing, but Because we imagine it inconsistent with our Happiness and Wishes? And a Sinner being possessed that his darling since is inconsistent with the Holiness of God's Law, hates God for being of a Nature so contrary to that which he loves.
q-crq vdb pns12 vvb dt n1, cc-acp c-acp pns12 vvb pn31 j p-acp po12 n1 cc n2? cc dt n1 vbg vvn cst po31 j-jn n1 vbz j p-acp dt n1 pp-f npg1 n1, vvz np1 p-acp vbg pp-f dt n1 av j-jn p-acp cst r-crq pns31 vvz.
(4) sermon (DIV1)
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1522
The disappointment our corrupt Principles find by any Truth of God, exasperates the Heart.
The disappointment our corrupt Principles find by any Truth of God, exasperates the Heart.
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(4) sermon (DIV1)
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1523
The Jews expecting an Earthly Grandeur by the M ssiah, and that they should be made Lords paramount of the World, was the Cause that they were the more desperate Enemies to Christ when they found his design to be short of their Expectations,
The jews expecting an Earthly Grandeur by the M ssiah, and that they should be made lords paramount of the World, was the Cause that they were the more desperate Enemies to christ when they found his Design to be short of their Expectations,
dt np2 vvg dt j n1 p-acp dt sy uh, cc cst pns32 vmd vbi vvn n2 vvi pp-f dt n1, vbds dt n1 cst pns32 vbdr dt av-dc j n2 p-acp np1 c-crq pns32 vvd po31 n1 pc-acp vbi j pp-f po32 n2,
(4) sermon (DIV1)
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1524
and that his Humility favour'd not their Pride, and his Meekness was not like to raise him from the Footstool of the Roman Empire to the Throne of the World.
and that his Humility favoured not their Pride, and his Meekness was not like to raise him from the Footstool of the Roman Empire to the Throne of the World.
cc cst po31 n1 vvd xx po32 n1, cc po31 n1 vbds xx av-j pc-acp vvi pno31 p-acp dt n1 pp-f dt njp n1 p-acp dt n1 pp-f dt n1.
(4) sermon (DIV1)
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1525
The Remedy then is, To have a high Esteem of the Holiness and Wisdom of the Law of God,
The Remedy then is, To have a high Esteem of the Holiness and Wisdom of the Law of God,
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(4) sermon (DIV1)
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1526
and the Advantages he aims at for our good in the enjoyning of it. To account it better than thousands of Gold and Silver.
and the Advantages he aims At for our good in the enjoining of it. To account it better than thousands of Gold and Silver.
cc dt n2 pns31 vvz p-acp p-acp po12 j p-acp dt vvg pp-f pn31. p-acp n1 pn31 jc cs crd pp-f n1 cc n1.
(4) sermon (DIV1)
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1527
To look upon his Commands as not grievous, 1 John 5.3. 4ly. Love of Sin. The greater the Love of Sin, the more must be our Hatred of God;
To look upon his Commands as not grievous, 1 John 5.3. 4ly. Love of Sin. The greater the Love of since, the more must be our Hatred of God;
p-acp n1 p-acp po31 vvz p-acp xx j, crd np1 crd. av-j. n1 pp-f np1 dt jc dt n1 pp-f n1, dt av-dc vmb vbi po12 n1 pp-f np1;
(4) sermon (DIV1)
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1528
because the more we love that which hath an Essential Enmity against God, the more we signify that it is our chief Good and Happiness,
Because the more we love that which hath an Essential Enmity against God, the more we signify that it is our chief Good and Happiness,
c-acp dt av-dc pns12 vvb d r-crq vhz dt j n1 p-acp np1, dt av-dc pns12 vvb cst pn31 vbz po12 j-jn j cc n1,
(4) sermon (DIV1)
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1529
and consequently we must hate that which is most contrary to it, and would hinder our enjoyment of it:
and consequently we must hate that which is most contrary to it, and would hinder our enjoyment of it:
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(4) sermon (DIV1)
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and therefore our hatred of God's Holiness grows up equally with our fondness of Sin.
and Therefore our hatred of God's Holiness grows up equally with our fondness of Sin.
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(4) sermon (DIV1)
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When by frequent Acts the habitual Nature is strengthen'd, all the Powers of doing contrary is swallow'd up in that habit.
When by frequent Acts the habitual Nature is strengthened, all the Powers of doing contrary is swallowed up in that habit.
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(4) sermon (DIV1)
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1532
Hence it is said, the carnal mind is enmity to God, i. e.
Hence it is said, the carnal mind is enmity to God, i. e.
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(4) sermon (DIV1)
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1533
the sensual mind, when Sensuality hath got the mastery of the mind, and planted sensual habits, there is Enmity to God;
the sensual mind, when Sensuality hath god the mastery of the mind, and planted sensual habits, there is Enmity to God;
dt j n1, c-crq n1 vhz vvn dt n1 pp-f dt n1, cc vvd j n2, pc-acp vbz n1 p-acp np1;
(4) sermon (DIV1)
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1534
and it cannot be subject to the Law of God, because that habit wholly acts the mind.
and it cannot be Subject to the Law of God, Because that habit wholly acts the mind.
cc pn31 vmbx vbi j-jn p-acp dt n1 pp-f np1, c-acp cst n1 av-jn vvz dt n1.
(4) sermon (DIV1)
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1535
Men's Reasons side with the Precepts of God, and conclude them to be the way to felicity;
Men's Reasons side with the Precepts of God, and conclude them to be the Way to felicity;
ng2 n2 n1 p-acp dt n2 pp-f np1, cc vvi pno32 pc-acp vbi dt n1 p-acp n1;
(4) sermon (DIV1)
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1536
but the Law of the Mind is too weak for the powerful and pleasing Charms of the Flesh, whereby they are drawn into an imaginary Paradise, but a real Captivity.
but the Law of the Mind is too weak for the powerful and pleasing Charms of the Flesh, whereby they Are drawn into an imaginary Paradise, but a real Captivity.
cc-acp dt n1 pp-f dt n1 vbz av j c-acp dt j cc j-vvg n2 pp-f dt n1, c-crq pns32 vbr vvn p-acp dt j n1, cc-acp dt j n1.
(4) sermon (DIV1)
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1537
The hating all the Dictates of God our Saviour is put upon this score. Light must be odious, when Darkness is lovely:
The hating all the Dictates of God our Saviour is put upon this score. Light must be odious, when Darkness is lovely:
dt vvg d dt vvz pp-f np1 po12 n1 vbz vvn p-acp d n1. n1 vmb vbi j, c-crq n1 vbz j:
(4) sermon (DIV1)
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1538
God must needs be hated, when his Enemy is most caress'd. As the Love of God in the Godly is the Cause that they hate Sin,
God must needs be hated, when his Enemy is most caressed. As the Love of God in the Godly is the Cause that they hate since,
np1 vmb av vbi vvn, c-crq po31 n1 vbz av-ds vvn. p-acp dt n1 pp-f np1 p-acp dt j vbz dt n1 cst pns32 vvb n1,
(4) sermon (DIV1)
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1539
so the Love of Sin in the Wicked is the Cause that they hate God.
so the Love of since in the Wicked is the Cause that they hate God.
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(4) sermon (DIV1)
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1540
Every Sin being an aversion from God in its own Nature, and a conversion to the Creature, according to the multiplying the Acts of Sin, this aversion from God,
Every since being an aversion from God in its own Nature, and a conversion to the Creature, according to the multiplying the Acts of since, this aversion from God,
np1 n1 vbg dt n1 p-acp np1 p-acp po31 d n1, cc dt n1 p-acp dt n1, vvg p-acp dt j-vvg dt n2 pp-f n1, d n1 p-acp np1,
(4) sermon (DIV1)
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1541
and conversion to the Creature, must needs be encreas'd;
and conversion to the Creature, must needs be increased;
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(4) sermon (DIV1)
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and by how much the more Love we have to the Creature, so much the more Love is taken from God.
and by how much the more Love we have to the Creature, so much the more Love is taken from God.
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(4) sermon (DIV1)
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1543
The Remedy then is, To endeavour for as great a Hatred of Sin as thou hast of God;
The Remedy then is, To endeavour for as great a Hatred of since as thou hast of God;
dt n1 av vbz, pc-acp vvi p-acp p-acp j dt n1 pp-f n1 c-acp pns21 vh2 pp-f np1;
(4) sermon (DIV1)
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1544
to look upon Sin as the greatest Evil in it self, the greatest disadvantage to thy Happiness. 5ly. Injury we do to God.
to look upon since as the greatest Evil in it self, the greatest disadvantage to thy Happiness. 5ly. Injury we do to God.
pc-acp vvi p-acp n1 p-acp dt js n-jn p-acp pn31 n1, dt js n1 p-acp po21 n1. av-j. n1 pns12 vdb p-acp np1.
(4) sermon (DIV1)
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1545
It is proper to Men Odisse quos laeserint; whereas the person injur'd might rather hate, yet the person injuring hath often the greatest disaffection.
It is proper to Men Odyssey quos laeserint; whereas the person injured might rather hate, yet the person injuring hath often the greatest disaffection.
pn31 vbz j p-acp n2 n1 fw-la fw-la; cs dt n1 vvn vmd av-c vvi, av dt n1 vvg vhz av dt js n1.
(4) sermon (DIV1)
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1546
Joseph 's Mistress first wrong'd him, and then hated him. Saul first injur'd David, and then persecuted him;Joseph is Mistress First wronged him, and then hated him. Saul First injured David, and then persecuted him;
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(4) sermon (DIV1)
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1547
as if David had been the Malefactor, and Saul the Innocent. Italians have a Proverb to this purpose; Chifa injuria ne pardonna mai.
as if David had been the Malefactor, and Saul the Innocent. Italians have a Proverb to this purpose; Chifa injuria ne pardonna mai.
c-acp cs np1 vhd vbn dt n1, cc np1 dt j-jn. np1 vhb dt n1 p-acp d n1; np1 fw-la fw-fr n1 fw-gr.
(4) sermon (DIV1)
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1548
The Reason is, because they think the injur'd person must needs hate him; and Love is not an affection due to an Enemy.
The Reason is, Because they think the injured person must needs hate him; and Love is not an affection due to an Enemy.
dt n1 vbz, c-acp pns32 vvb dt j-vvn n1 vmb av vvi pno31; cc n1 vbz xx dt n1 j-jn p-acp dt n1.
(4) sermon (DIV1)
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1549
We have also suspicious thoughts of the person we have provok'd to be our Enemy. We wrong God, and then we hate him;
We have also suspicious thoughts of the person we have provoked to be our Enemy. We wrong God, and then we hate him;
pns12 vhb av j n2 pp-f dt n1 pns12 vhb vvn pc-acp vbi po12 n1. pns12 vvb np1, cc av pns12 vvb pno31;
(4) sermon (DIV1)
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1550
measuring his Affections by humane Passions;
measuring his Affections by humane Passion;
vvg po31 n2 p-acp j n2;
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1551
and thinking, that because we have wrong'd him, he must needs lay aside all the Goodness and Patience of his own Nature,
and thinking, that Because we have wronged him, he must needs lay aside all the goodness and Patience of his own Nature,
cc vvg, cst c-acp pns12 vhb vvn pno31, pns31 vmb av vvi av d dt n1 cc n1 pp-f po31 d n1,
(4) sermon (DIV1)
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1552
and watch the first Opportunity of Revenge.
and watch the First Opportunity of Revenge.
cc vvi dt ord n1 pp-f n1.
(4) sermon (DIV1)
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1553
Every Sin and Act of it being Enmity to God, the more the habit of any Sin is encreas'd by frequent Acts, the more also is the habitual Enmity in the Heart increas'd:
Every since and Act of it being Enmity to God, the more the habit of any since is increased by frequent Acts, the more also is the habitual Enmity in the Heart increased:
np1 n1 cc n1 pp-f pn31 vbg n1 p-acp np1, dt av-dc dt n1 pp-f d n1 vbz vvn p-acp j n2, dt av-dc av vbz dt j n1 p-acp dt n1 vvd:
(4) sermon (DIV1)
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1554
For as every Sin hath an immediate tendency to the supply of some Lust, so it hath a remote and principal tendency to the encrease of that Enmity.
For as every since hath an immediate tendency to the supply of Some Lust, so it hath a remote and principal tendency to the increase of that Enmity.
c-acp c-acp d n1 vhz dt j n1 p-acp dt n1 pp-f d n1, av pn31 vhz dt j cc j-jn n1 p-acp dt n1 pp-f d n1.
(4) sermon (DIV1)
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1555
Cain first affronts God in his Omniscience and Providence, and then departs from his Presence;Cain First affronts God in his Omniscience and Providence, and then departs from his Presence;
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(4) sermon (DIV1)
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1556
turns his back upon him, and becomes the head of the prophane part of the World, Gen. 4.16. The presence of the Lord, i. e.
turns his back upon him, and becomes the head of the profane part of the World, Gen. 4.16. The presence of the Lord, i. e.
vvz po31 n1 p-acp pno31, cc vvz dt n1 pp-f dt j n1 pp-f dt n1, np1 crd. dt n1 pp-f dt n1, uh. sy.
(4) sermon (DIV1)
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1557
from all the Ordinances of God, and Communion with him in Worship. The Remedy then is, To endeavour a Conformity to God's holy Will;
from all the Ordinances of God, and Communion with him in Worship. The Remedy then is, To endeavour a Conformity to God's holy Will;
p-acp d dt n2 pp-f np1, cc n1 p-acp pno31 p-acp n1. dt n1 av vbz, pc-acp vvi dt n1 p-acp npg1 j n1;
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1558
to think with thy self every Morning, What shall I do this day to please God? what Duty doth he require of me? The more thou dost obey his Will, the more thou will love his Holiness. 6ly. Slavish fear of God.
to think with thy self every Morning, What shall I do this day to please God? what Duty does he require of me? The more thou dost obey his Will, the more thou will love his Holiness. 6ly. Slavish Fear of God.
pc-acp vvi p-acp po21 n1 d n1, q-crq vmb pns11 vdi d n1 pc-acp vvi np1? q-crq n1 vdz pns31 vvi pp-f pno11? dt av-dc pns21 vd2 vvi po31 n1, dt av-dc pns21 vmb vvi po31 n1. av-j. j n1 pp-f np1.
(4) sermon (DIV1)
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1559
Men are apt to fear a just Recompence for an injury done to another, that he will do him one ill turn for another;
Men Are apt to Fear a just Recompense for an injury done to Another, that he will do him one ill turn for Another;
n2 vbr j pc-acp vvi dt j n1 p-acp dt n1 vdn p-acp j-jn, cst pns31 vmb vdi pno31 crd j-jn n1 p-acp j-jn;
(4) sermon (DIV1)
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1560
and Fear is the Mother of Hatred.
and fear is the Mother of Hatred.
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(4) sermon (DIV1)
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1561
God being Man's superior, and wrong'd by him, there follows necessarily a slavish Fear of him, and his Power;
God being Man's superior, and wronged by him, there follows necessarily a slavish fear of him, and his Power;
np1 vbg n1|vbz j-jn, cc vvn p-acp pno31, a-acp vvz av-j dt j n1 pp-f pno31, cc po31 n1;
(4) sermon (DIV1)
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1562
and such a Fear makes wrathful and imbitter'd Thoughts of God, while he considers God arm'd with an unconquerable and irresistible Power to punish him.
and such a fear makes wrathful and imbittered Thoughts of God, while he considers God armed with an unconquerable and irresistible Power to Punish him.
cc d dt n1 vvz j cc vvn n2 pp-f np1, cs pns31 vvz np1 vvn p-acp dt j-u cc j n1 pc-acp vvi pno31.
(4) sermon (DIV1)
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1563
'Tis as natural for a man to hate that which he conceives to be against him,
It's as natural for a man to hate that which he conceives to be against him,
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(4) sermon (DIV1)
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1564
as for any Animal to hate that whose Acts it fears do tend to a dissolution of its Being. The Devils tremble, James 2.19. NONLATINALPHABET; they have a great Horror, and their Enmity is as great as their Fear;
as for any Animal to hate that whose Acts it fears do tend to a dissolution of its Being. The Devils tremble, James 2.19.; they have a great Horror, and their Enmity is as great as their fear;
c-acp p-acp d n1 pc-acp vvi d r-crq vvz pn31 vvz pc-acp vvi p-acp dt n1 pp-f po31 vbg. dt ng1 vvb, np1 crd.; pns32 vhb dt j n1, cc po32 n1 vbz a-acp j c-acp po32 n1;
(4) sermon (DIV1)
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1565
nay, heightned by their Fear, because they have no hopes of pardon; they do their utmost to oppose God, and have Companions in Misery:
nay, heightened by their fear, Because they have no hope's of pardon; they do their utmost to oppose God, and have Sodales in Misery:
uh-x, vvn p-acp po32 n1, c-acp pns32 vhb dx n2 pp-f n1; pns32 vdb po32 j pc-acp vvi np1, cc vhb n2 p-acp n1:
(4) sermon (DIV1)
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1566
'Tis impossible a man should love God, while he is apprehended as an irreconcilable Adversary. The stronger the Impressions of Fear, the quicker the Inclinations to Hatred.
It's impossible a man should love God, while he is apprehended as an irreconcilable Adversary. The Stronger the Impressions of fear, the quicker the Inclinations to Hatred.
pn31|vbz j dt n1 vmd vvi np1, cs pns31 vbz vvn p-acp dt j n1. dt jc dt n2 pp-f n1, dt jc cs n2 p-acp n1.
(4) sermon (DIV1)
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1567
But when the Evil fear'd begins to strike, it makes the Hatred shoot out in Vollies of Curses and Blasphemies, which is evident in the damn'd.
But when the Evil feared begins to strike, it makes the Hatred shoot out in Volleys of Curses and Blasphemies, which is evident in the damned.
p-acp c-crq dt j-jn vvn vvz p-acp vvi, pn31 vvz dt n1 vvb av p-acp n2 pp-f n2 cc n2, r-crq vbz j p-acp dt j-vvn.
(4) sermon (DIV1)
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1568
God consider'd as a Judge, is the Object not of comforting, but terrifying Faith; No man can naturally love that Judge which he thinks will condemn him.
God considered as a Judge, is the Object not of comforting, but terrifying Faith; No man can naturally love that Judge which he thinks will condemn him.
np1 vvn p-acp dt n1, vbz dt n1 xx pp-f vvg, cc-acp vvg n1; dx n1 vmb av-j vvi d n1 r-crq pns31 vvz vmb vvi pno31.
(4) sermon (DIV1)
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1569
A fear of God as an inexorable Judge, that we have highly wrong'd, will nourish an enmity against him.
A Fear of God as an inexorable Judge, that we have highly wronged, will nourish an enmity against him.
dt n1 pp-f np1 p-acp dt j n1, cst pns12 vhb av-j vvn, vmb vvi dt n1 p-acp pno31.
(4) sermon (DIV1)
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1570
The Remedy then is, Be much in Communion with God; strangeness is the Mother of Fear;
The Remedy then is, Be much in Communion with God; strangeness is the Mother of fear;
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(4) sermon (DIV1)
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1571
we dread Men sometimes, because we know not their disposition. The Beasts themselves delight in the Company of Man, when being familiariz'd to him;
we dread Men sometime, Because we know not their disposition. The Beasts themselves delight in the Company of Man, when being familiarized to him;
pns12 j n2 av, c-acp pns12 vvb xx po32 n1. dt n2 px32 vvb p-acp dt n1 pp-f n1, c-crq vbg vvd p-acp pno31;
(4) sermon (DIV1)
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1572
they fancy his disposition, and taste his kindness to them, which when they were unacquainted with, they would fly from his Presence with the greatest speed.
they fancy his disposition, and taste his kindness to them, which when they were unacquainted with, they would fly from his Presence with the greatest speed.
pns32 vvb po31 n1, cc vvi po31 n1 p-acp pno32, r-crq c-crq pns32 vbdr j p-acp, pns32 vmd vvi p-acp po31 n1 p-acp dt js n1.
(4) sermon (DIV1)
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1573
Study the reconciling-Love of God in the Gospel;
Study the reconciling-Love of God in the Gospel;
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(4) sermon (DIV1)
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1574
Consider much the loveliness and amiableness of his Nature, his ardent Desire thou wouldest be his friend more than his enemy.
Consider much the loveliness and amiableness of his Nature, his Ardent Desire thou Wouldst be his friend more than his enemy.
vvb d dt n1 cc n1 pp-f po31 n1, po31 j n1 pns21 vmd2 vbi po31 n1 av-dc cs po31 n1.
(4) sermon (DIV1)
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1575
A Cause of our hating God, is our ignorance of him;
A Cause of our hating God, is our ignorance of him;
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(4) sermon (DIV1)
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1576
for if we did but know how good he is, how merciful to Man, and to us;
for if we did but know how good he is, how merciful to Man, and to us;
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(4) sermon (DIV1)
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1577
if we would but leave our Sin, we could not possibly hate him. 7ly. Pride. Self-denial is absolutely against the Pride of Reason;
if we would but leave our since, we could not possibly hate him. 7ly. Pride. Self-denial is absolutely against the Pride of Reason;
cs pns12 vmd cc-acp vvi po12 n1, pns12 vmd xx av-j vvi pno31. av-j. n1. n1 vbz av-j p-acp dt n1 pp-f n1;
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1578
and this is the first Lesson God teacheth us.
and this is the First lesson God Teaches us.
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(4) sermon (DIV1)
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1579
'Tis the first Letter in the Alphabet of the Gospel of Peace, and therefore we are against him.
It's the First letter in the Alphabet of the Gospel of Peace, and Therefore we Are against him.
pn31|vbz dt ord n1 p-acp dt n1 pp-f dt n1 pp-f n1, cc av pns12 vbr p-acp pno31.
(4) sermon (DIV1)
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1580
Men lift up the Pride of Reason against the Truth of God, and the Pride of Heart against the Will of God.
Men lift up the Pride of Reason against the Truth of God, and the Pride of Heart against the Will of God.
np1 vvd a-acp dt n1 pp-f n1 p-acp dt n1 pp-f np1, cc dt n1 pp-f n1 p-acp dt n1 pp-f np1.
(4) sermon (DIV1)
556
Page 189
1581
Hence it appears, that Self is the great Incendiary of the Soul against God. The Enmity of Tyre against God is charg'd upon this foot of account, Ezek. 28.2. Thy heart is lifted up in the midst of the sea;
Hence it appears, that Self is the great Incendiary of the Soul against God. The Enmity of Tyre against God is charged upon this foot of account, Ezekiel 28.2. Thy heart is lifted up in the midst of the sea;
av pn31 vvz, cst n1 vbz dt j n-jn pp-f dt n1 p-acp np1. dt n1 pp-f vvb p-acp np1 vbz vvn p-acp d n1 pp-f n1, np1 crd. po21 n1 vbz vvn a-acp p-acp dt n1 pp-f dt n1;
(4) sermon (DIV1)
556
Page 189
1582
thou hast set thy heart as the heart of God. She would rather have her Wisdom admir'd by God, than God's Wisdom admir'd by her.thou hast Set thy heart as the heart of God. She would rather have her Wisdom admired by God, than God's Wisdom admired by her.
pns21 vh2 vvn po21 n1 p-acp dt n1 pp-f np1. pns31 vmd av-c vhi po31 n1 vvn p-acp np1, cs npg1 n1 vvn p-acp pno31.
(4) sermon (DIV1)
556
Page 189
1583
The sharpest Enmities in the World are founded upon this Vice. This makes the greatest Combustions in Commonwealths.
The Sharpest Enmities in the World Are founded upon this Vice. This makes the greatest Combustions in Commonwealths.
dt js n2 p-acp dt n1 vbr vvn p-acp d n1. np1 vvz dt js n2 p-acp n2.
(4) sermon (DIV1)
556
Page 189
1584
Men fear to be overtopp'd by one another. All other Vices desire Companions. A Drunkard loves his Good-fellows;
Men Fear to be overtopped by one Another. All other Vices desire Sodales. A Drunkard loves his Good-fellows;
np1 vvb pc-acp vbi vvd p-acp pi j-jn. av-d j-jn n2 vvb n2. dt n1 vvz po31 n2;
(4) sermon (DIV1)
556
Page 190
1585
he cares not to swill alone. An unclean person must have his Mate. Swearers hate those that come not up to their own pitch;
he Cares not to swill alone. an unclean person must have his Mate. Swearers hate those that come not up to their own pitch;
pns31 vvz xx pc-acp vvi av-j. dt j n1 vmb vhi po31 n1. n2 vvb d cst vvb xx a-acp p-acp po32 d n1;
(4) sermon (DIV1)
556
Page 190
1586
but a proud Man would have none keep an equal pace with him: He cannot endure a Companion, but would have all others under his feet. Pride is naturally against God;
but a proud Man would have none keep an equal pace with him: He cannot endure a Companion, but would have all Others under his feet. Pride is naturally against God;
cc-acp dt j n1 vmd vhi pix vvi dt j-jn n1 p-acp pno31: pns31 vmbx vvi dt n1, cc-acp vmd vhi d n2-jn p-acp po31 n2. n1 vbz av-j p-acp np1;
(4) sermon (DIV1)
556
Page 190
1587
and therefore Sin is often call'd a lifting up of the Heart against God, a hardening the Heart against him.
and Therefore since is often called a lifting up of the Heart against God, a hardening the Heart against him.
cc av n1 vbz av vvn dt vvg a-acp pp-f dt n1 p-acp np1, dt vvg dt n1 p-acp pno31.
(4) sermon (DIV1)
556
Page 190
1588
The Remedy then is, To endeavour after Humility.
The Remedy then is, To endeavour After Humility.
dt n1 av vbz, pc-acp vvi p-acp n1.
(4) sermon (DIV1)
557
Page 190
1589
Study the Humility of God, who is more humble to us than we can be to him.
Study the Humility of God, who is more humble to us than we can be to him.
n1 dt n1 pp-f np1, r-crq vbz av-dc j p-acp pno12 cs pns12 vmb vbi p-acp pno31.
(4) sermon (DIV1)
557
Page 190
1590
Reflect more upon thy Vileness than thy Worth. 8ly. Love of the World. The greater dearness of sensual pleasures, the further our divorce from God.
Reflect more upon thy Vileness than thy Worth. 8ly. Love of the World. The greater dearness of sensual pleasures, the further our divorce from God.
vvb av-dc p-acp po21 n1 cs po21 n1. av-j. n1 pp-f dt n1. dt jc n1 pp-f j n2, dt av-jc po12 n1 p-acp np1.
(4) sermon (DIV1)
557
Page 190
1591
The Love of the World is inconsistent with the Love of God, 1 John 2.15. If any man love the World, the love of the Father is not in him.
The Love of the World is inconsistent with the Love of God, 1 John 2.15. If any man love the World, the love of the Father is not in him.
dt n1 pp-f dt n1 vbz j p-acp dt n1 pp-f np1, crd np1 crd. cs d n1 vvi dt n1, dt n1 pp-f dt n1 vbz xx p-acp pno31.
(4) sermon (DIV1)
559
Page 190
1592
It puts us under an impossibility while that Love remains, to entertain the Spirit of Truth, Joh. 14.17. The spirit of truth whom the World cannot receive.
It puts us under an impossibility while that Love remains, to entertain the Spirit of Truth, John 14.17. The Spirit of truth whom the World cannot receive.
pn31 vvz pno12 p-acp dt n1 cs d n1 vvz, pc-acp vvi dt n1 pp-f n1, np1 crd. dt n1 pp-f n1 ro-crq dt n1 vmbx vvi.
(4) sermon (DIV1)
559
Page 191
1593
Whosoever will be a friend of the World, is an enemy to God. The Friendship of the World is enmity with God, Jam. 4.4. Ye adulterers, know you not that the friendship of the world is enmity with God? Know you not:
Whosoever will be a friend of the World, is an enemy to God. The Friendship of the World is enmity with God, Jam. 4.4. You Adulterers, know you not that the friendship of the world is enmity with God? Know you not:
c-crq vmb vbi dt n1 pp-f dt n1, vbz dt n1 p-acp np1. dt n1 pp-f dt n1 vbz n1 p-acp np1, np1 crd. pn22 n2, vvb pn22 xx d dt n1 pp-f dt n1 vbz n1 p-acp np1? vvb pn22 xx:
(4) sermon (DIV1)
559
Page 191
1594
'Tis an unquestionable Truth, your own Consciences cannot be strangers to it. Indulgence to Carnal interests and pleasures mounts up to a fierceness against God, Deut. 32.15. Jesurun waxed fat, and kick'd.
It's an unquestionable Truth, your own Consciences cannot be Strangers to it. Indulgence to Carnal interests and pleasures mounts up to a fierceness against God, Deuteronomy 32.15. Jeshurun waxed fat, and Kicked.
pn31|vbz dt j n1, po22 d n2 vmbx vbi n2 p-acp pn31. n1 p-acp j n2 cc n2 vvz a-acp p-acp dt n1 p-acp np1, np1 crd. np1 vvd j, cc vvn.
(4) sermon (DIV1)
559
Page 191
1595
The Wisdom of the Flesh is first earthly, then sensual, then devilish; When once the Mind is possess'd by an earthly and sensual Temper, it will not be long before it grows up to devilishness,
The Wisdom of the Flesh is First earthly, then sensual, then devilish; When once the Mind is possessed by an earthly and sensual Temper, it will not be long before it grows up to devilishness,
dt n1 pp-f dt n1 vbz ord j, av j, av j; c-crq a-acp dt n1 vbz vvn p-acp dt j cc j vvi, pn31 vmb xx vbi j p-acp pn31 vvz a-acp p-acp n1,
(4) sermon (DIV1)
559
Page 191
1596
and you know that can be no friend of God.
and you know that can be no friend of God.
cc pn22 vvb cst vmb vbi dx n1 pp-f np1.
(4) sermon (DIV1)
559
Page 191
1597
What begins in Earthliness, Earthly Principles and Ends, and proceeds on to Sensuality, will end in Devilishness both principle and practice.
What begins in Earthliness, Earthly Principles and Ends, and proceeds on to Sensuality, will end in Devilishness both principle and practice.
q-crq vvz p-acp n1, j n2 cc n2, cc vvz a-acp p-acp n1, vmb vvi p-acp n1 d n1 cc n1.
(4) sermon (DIV1)
559
Page 191
1598
Whosoever loves his own Pleasure and Voluptuousness, must needs hate whatsoever is contrary to it, and would destroy it:
Whosoever loves his own Pleasure and Voluptuousness, must needs hate whatsoever is contrary to it, and would destroy it:
r-crq vvz po31 d n1 cc n1, vmb av vvi r-crq vbz j-jn p-acp pn31, cc vmd vvi pn31:
(4) sermon (DIV1)
559
Page 191
1599
This is the great Root of Anger, revenge in Man, and our contempt of God.
This is the great Root of Anger, revenge in Man, and our contempt of God.
d vbz dt j n1 pp-f n1, vvb p-acp n1, cc po12 n1 pp-f np1.
(4) sermon (DIV1)
559
Page 191
1600
The Remedy then is, To look upon the World with scorn, to think the Soul above it;
The Remedy then is, To look upon the World with scorn, to think the Soul above it;
dt n1 av vbz, pc-acp vvi p-acp dt n1 p-acp n1, pc-acp vvi dt n1 p-acp pn31;
(4) sermon (DIV1)
560
Page 192
1601
and that the Contentments and Pleasures of the World are fitter for Beasts, and at best but Accommodations for thee as a Traveller, not a fit Pillow to repose thy Soul on.
and that the Contentment's and Pleasures of the World Are fitter for Beasts, and At best but Accommodations for thee as a Traveller, not a fit Pillow to repose thy Soul on.
cc cst dt ng1 cc n2 pp-f dt n1 vbr jc p-acp n2, cc p-acp js p-acp n2 p-acp pno21 p-acp dt n1, xx dt j n1 pc-acp vvi po21 n1 a-acp.
(4) sermon (DIV1)
560
Page 192
1602
Despise the World, and the Devil hath scarce any bait and argument left to move thee to an estrangedness from, and an enmity against God.
Despise the World, and the devil hath scarce any bait and argument left to move thee to an estrangedness from, and an enmity against God.
vvb dt n1, cc dt n1 vhz av-j d n1 cc n1 vvd pc-acp vvi pno21 p-acp dt n1 p-acp, cc dt n1 p-acp np1.
(4) sermon (DIV1)
560
Page 192
1603
Now if all the Saints that ever were should meet together in a Synod, to consult of the truth of this Proposition, That the heart of Man is enmity against God, they would all bear witness to it Nemine contradicente; and he that denies it, I may confidently affirm, did never seriously read the Scripture,
Now if all the Saints that ever were should meet together in a Synod, to consult of the truth of this Proposition, That the heart of Man is enmity against God, they would all bear witness to it Nemine Contradicting; and he that Denies it, I may confidently affirm, did never seriously read the Scripture,
av cs d dt n2 cst av vbdr vmd vvi av p-acp dt n1, pc-acp vvi pp-f dt n1 pp-f d n1, cst dt n1 pp-f n1 vbz n1 p-acp np1, pns32 vmd d vvi n1 p-acp pn31 j fw-la; cc pns31 cst vvz pn31, pns11 vmb av-j vvi, vdd av av-j vvn dt n1,
(4) sermon (DIV1)
561
Page 192
1604
or cast one practical glance upon his own heart.
or cast one practical glance upon his own heart.
cc vvd crd j n1 p-acp po31 d n1.
(4) sermon (DIV1)
561
Page 192
1605
ƲSE. 1 Information.
ƲSE. 1 Information.
n1. crd n1.
(5) application (DIV2)
561
Page 192
1606
1. How desperate is the Atheism in every man's heart by Nature? What a Mass of Villany is in the heart of Man? What! to make God no God? set up our Wills against the Will of God? When we say an enemy to God, we must conceive all that may denominate a man base and abominable.
1. How desperate is the Atheism in every Man's heart by Nature? What a Mass of Villainy is in the heart of Man? What! to make God no God? Set up our Wills against the Will of God? When we say an enemy to God, we must conceive all that may denominate a man base and abominable.
crd c-crq j vbz dt n1 p-acp d ng1 n1 p-acp n1? q-crq dt n1 pp-f n1 vbz p-acp dt n1 pp-f n1? uh p-acp vvi np1 dx np1? vvb a-acp po12 n2 p-acp dt n1 pp-f np1? c-crq pns12 vvb dt n1 p-acp np1, pns12 vmb vvi d cst vmb vvi dt n1 j cc j.
(5) application (DIV2)
563
Page 193
1607
What more can be added, than to say, Such a man is an enemy to Love it self? Sin and God are at direct odds.
What more can be added, than to say, Such a man is an enemy to Love it self? since and God Are At Direct odds.
q-crq dc vmb vbi vvn, cs pc-acp vvi, d dt n1 vbz dt n1 pc-acp vvi pn31 n1? n1 cc np1 vbr p-acp j n2.
(5) application (DIV2)
563
Page 193
1608
To harbour a Traytor in a house after Proclamation, is a Capital Crime, and comes under the Charge of High-Treason.
To harbour a Traitor in a house After Proclamation, is a Capital Crime, and comes under the Charge of High treason.
p-acp n1 dt n1 p-acp dt n1 p-acp n1, vbz dt j n1, cc vvz p-acp dt n1 pp-f n1.
(5) application (DIV2)
563
Page 193
1609
What then is the harbouring of Sin against God, but involving thy self in the same Rebellion which every Sin includes in its own nature?
What then is the harbouring of since against God, but involving thy self in the same Rebellion which every since includes in its own nature?
q-crq av vbz dt vvg pp-f n1 p-acp np1, cc-acp vvg po21 n1 p-acp dt d n1 r-crq d n1 vvz p-acp po31 d n1?
(5) application (DIV2)
563
Page 193
1610
This Enmity to God hath this aggravation in it, That it cannot upon any account whatsoever be just.
This Enmity to God hath this aggravation in it, That it cannot upon any account whatsoever be just.
d n1 p-acp np1 vhz d n1 p-acp pn31, cst pn31 vmbx p-acp d n1 r-crq vbb j.
(5) application (DIV2)
564
Page 193
1611
God himself cannot command a Creature not to love him;
God himself cannot command a Creature not to love him;
np1 px31 vmbx vvi dt n1 xx pc-acp vvi pno31;
(5) application (DIV2)
565
Page 193
1612
before he can command this, he must change his Nature, cashier his Loveliness, cease to be the chief Good.
before he can command this, he must change his Nature, cashier his Loveliness, cease to be the chief Good.
c-acp pns31 vmb vvi d, pns31 vmb vvi po31 n1, vvb po31 n1, vvb pc-acp vbi dt j-jn j.
(5) application (DIV2)
565
Page 193
1613
God cannot command any thing unjust; but this is intrinsically unjust, eternally unjust, Not to love that which is infinitely amiable.
God cannot command any thing unjust; but this is intrinsically unjust, eternally unjust, Not to love that which is infinitely amiable.
np1 vmbx vvi d n1 j; cc-acp d vbz av-j j, av-j j, xx pc-acp vvi d r-crq vbz av-j j.
(5) application (DIV2)
565
Page 193
1614
It had been unjust to command an Act of the highest disingenuity and ingratitude, to hate the Author of our Mercies.
It had been unjust to command an Act of the highest disingenuity and ingratitude, to hate the Author of our mercies.
pn31 vhd vbn j pc-acp vvi dt n1 pp-f dt js n1 cc n1, pc-acp vvi dt n1 pp-f po12 n2.
(5) application (DIV2)
565
Page 194
1615
It had been against the Original Nature of a rational Creature, to be an enemy to that which is its chiefest Good.
It had been against the Original Nature of a rational Creature, to be an enemy to that which is its chiefest Good.
pn31 vhd vbn p-acp dt j-jn n1 pp-f dt j n1, pc-acp vbi dt n1 p-acp d r-crq vbz po31 js-jn j.
(5) application (DIV2)
565
Page 194
1616
Our loving God doth not arise meerly from the Command of God enjoyning it, but from the Nature of God,
Our loving God does not arise merely from the Command of God enjoining it, but from the Nature of God,
np1 vvg np1 vdz xx vvi av-j p-acp dt n1 pp-f np1 vvg pn31, cc-acp p-acp dt n1 pp-f np1,
(5) application (DIV2)
565
Page 194
1617
and the Creatures relation to him.
and the Creatures Relation to him.
cc dt n2 n1 p-acp pno31.
(5) application (DIV2)
565
Page 194
1618
None but will confess, that had God never commanded us to love him, it had been highly abominable for a Creature to hate his Maker and Benefactor:
None but will confess, that had God never commanded us to love him, it had been highly abominable for a Creature to hate his Maker and Benefactor:
pix p-acp vmb vvi, cst vhd np1 av vvd pno12 pc-acp vvi pno31, pn31 vhd vbn av-j j p-acp dt n1 pc-acp vvi po31 n1 cc n1:
(5) application (DIV2)
565
Page 194
1619
Therefore in the Moral Law or Decalogue, the Love of God is not explicitly commanded, but suppos'd as a fundamental and indispensable Principle;
Therefore in the Moral Law or Decalogue, the Love of God is not explicitly commanded, but supposed as a fundamental and indispensable Principle;
av p-acp dt j n1 cc n1, dt n1 pp-f np1 vbz xx av-j vvn, cc-acp vvn p-acp dt j cc j n1;
(5) application (DIV2)
565
Page 194
1620
from whence all other Commands are necessary Consequences:
from whence all other Commands Are necessary Consequences:
p-acp c-crq d n-jn vvz vbr j n2:
(5) application (DIV2)
565
Page 194
1621
So that this Enmity against God is not only against his Command, but against his very Nature,
So that this Enmity against God is not only against his Command, but against his very Nature,
av cst d n1 p-acp np1 vbz xx av-j p-acp po31 n1, cc-acp p-acp po31 j n1,
(5) application (DIV2)
565
Page 194
1622
and against the fundamental and indispensable Principle of all God's Commands, and all the Duties which as rational Creatures we owe to God.
and against the fundamental and indispensable Principle of all God's Commands, and all the Duties which as rational Creatures we owe to God.
cc p-acp dt j cc j n1 pp-f d npg1 vvz, cc d dt n2 r-crq c-acp j n2 pns12 vvb p-acp np1.
(5) application (DIV2)
565
Page 194
1623
The desperateness of this Natural Enmity will appear, 1. In that 'tis as bad, and in some respects worse than Atheism.
The desperateness of this Natural Enmity will appear, 1. In that it's as bad, and in Some respects Worse than Atheism.
dt n1 pp-f d j n1 vmb vvi, crd p-acp d pn31|vbz c-acp j, cc p-acp d n2 av-jc cs n1.
(5) application (DIV2)
566
Page 194
1624
We complain much, and not without Cause of the growing Atheism of the times;
We complain much, and not without Cause of the growing Atheism of the times;
pns12 vvb av-d, cc xx p-acp n1 pp-f dt j-vvg n1 pp-f dt n2;
(5) application (DIV2)
567
Page 195
1625
but we shall find as bad and worse than we complain of in our own Nature, and the practices of Men.
but we shall find as bad and Worse than we complain of in our own Nature, and the practices of Men.
cc-acp pns12 vmb vvi p-acp j cc av-jc cs pns12 vvb pp-f p-acp po12 d n1, cc dt n2 pp-f n2.
(5) application (DIV2)
567
Page 195
1626
Mirandula saith, a Speculative Atheist is the most prodigious Monster in the World, but a Practical.Mirandula Says, a Speculative Atheist is the most prodigious Monster in the World, but a Practical.
fw-la vvz, dt j n1 vbz dt av-ds j n1 p-acp dt n1, cc-acp dt j.
(5) application (DIV2)
567
Page 195
1627
An Atheist that denies the Being of God, doth not so much affront him, as a natural Man that owns his Being,
an Atheist that Denies the Being of God, does not so much affront him, as a natural Man that owns his Being,
dt n1 cst vvz dt vbg pp-f n1, vdz xx av av-d vvi pno31, c-acp dt j n1 cst vvz po31 vbg,
(5) application (DIV2)
567
Page 195
1628
but walks as if there were no God; as if he were not a just and righteous God;
but walks as if there were no God; as if he were not a just and righteous God;
cc-acp vvz c-acp cs pc-acp vbdr dx n1; c-acp cs pns31 vbdr xx dt j cc j np1;
(5) application (DIV2)
567
Page 195
1629
as if he made use of his Soveraign Power to make Laws for the prejudice of his Creature.
as if he made use of his Sovereign Power to make Laws for the prejudice of his Creature.
c-acp cs pns31 vvd n1 pp-f po31 j-jn n1 pc-acp vvi n2 p-acp dt n1 pp-f po31 n1.
(5) application (DIV2)
567
Page 195
1630
1. The Atheist barely denies God's Being, the other mocks him, Jer. 32.33. They have turn'd to me the back, and not the face.
1. The Atheist barely Denies God's Being, the other mocks him, Jer. 32.33. They have turned to me the back, and not the face.
crd dt n1 av-j vvz npg1 vbg, dt n-jn vvz pno31, np1 crd. pns32 vhb vvn p-acp pno11 dt n1, cc xx dt n1.
(5) application (DIV2)
568
Page 195
1631
This puts a slight upon him, turning the back upon him, which is an act of disdain,
This puts a slight upon him, turning the back upon him, which is an act of disdain,
d vvz dt j p-acp pno31, vvg dt n1 p-acp pno31, r-crq vbz dt n1 pp-f n1,
(5) application (DIV2)
568
Page 195
1632
as if God were the most contemptible Being in the World.
as if God were the most contemptible Being in the World.
c-acp cs np1 vbdr dt av-ds j vbg p-acp dt n1.
(5) application (DIV2)
568
Page 195
1633
Thou that turnest thy face to thy Dog, thy Beast, the Devil, usest God with more contempt than thou dost thy Dog, thy Swine, thy Ox, thy Ass, yea the Devil himself.
Thou that Turnest thy face to thy Dog, thy Beast, the devil, usest God with more contempt than thou dost thy Dog, thy Swine, thy Ox, thy Ass, yea the devil himself.
pns21 cst vv2 po21 n1 p-acp po21 n1, po21 n1, dt n1, vv2 np1 p-acp dc n1 cs pns21 vd2 po21 n1, po21 n1, po21 n1, po21 n1, uh dt n1 px31.
(5) application (DIV2)
568
Page 195
1634
The Atheist that denies God's Being, and yet walks according to Moral Principles, is like the Son in the Gospel, that told his Father he would not go, and yet did;
The Atheist that Denies God's Being, and yet walks according to Moral Principles, is like the Son in the Gospel, that told his Father he would not go, and yet did;
dt n1 cst vvz npg1 vbg, cc av vvz vvg p-acp j n2, vbz av-j dt n1 p-acp dt n1, cst vvd po31 n1 pns31 vmd xx vvi, cc av vdd;
(5) application (DIV2)
568
Page 196
1635
which Christ commends above the other, which acknowledged his Father's authority to command him, and pretended a readiness to obey,
which christ commends above the other, which acknowledged his Father's Authority to command him, and pretended a readiness to obey,
r-crq np1 vvz p-acp dt n-jn, r-crq vvd po31 ng1 n1 pc-acp vvi pno31, cc vvd dt n1 pc-acp vvi,
(5) application (DIV2)
568
Page 196
1636
but answer'd not his Acknowledgments by the performance of his Duty.
but answered not his Acknowledgments by the performance of his Duty.
cc-acp vvd xx po31 n2 p-acp dt n1 pp-f po31 n1.
(5) application (DIV2)
568
Page 196
1637
A prophane Man, or a Hypocrite, is more an Atheist than one that professeth himself so, in as much as Actions,
A profane Man, or a Hypocrite, is more an Atheist than one that Professes himself so, in as much as Actions,
dt j n1, cc dt n1, vbz av-dc cs n1 cs pi cst vvz px31 av, p-acp c-acp d c-acp n2,
(5) application (DIV2)
569
Page 196
1638
and a continual Succession and Circle of them, makes a greater discovery of the Principles of the Heart,
and a continual Succession and Circle of them, makes a greater discovery of the Principles of the Heart,
cc dt j n1 cc n1 pp-f pno32, vvz dt jc n1 pp-f dt n2 pp-f dt n1,
(5) application (DIV2)
569
Page 196
1639
than the Motions of the Tongue.
than the Motions of the Tongue.
cs dt n2 pp-f dt n1.
(5) application (DIV2)
569
Page 196
1640
Would not that man, who in his belief of a Deity, doth things which fall under the Censure of God's Justice,
Would not that man, who in his belief of a Deity, does things which fallen under the Censure of God's justice,
vmd xx d n1, r-crq p-acp po31 n1 pp-f dt n1, vdz n2 r-crq vvb p-acp dt n1 pp-f npg1 n1,
(5) application (DIV2)
569
Page 196
1641
and contrary to his Law, and odious among Men, though not punishable by Man, do things far worse, did not the fear of Laws, the anger of his Prince, the pain and disgrace of Punishment restrain him? Surely he would:
and contrary to his Law, and odious among Men, though not punishable by Man, do things Far Worse, did not the Fear of Laws, the anger of his Prince, the pain and disgrace of Punishment restrain him? Surely he would:
cc j-jn p-acp po31 n1, cc j p-acp n2, cs xx j p-acp n1, vdb n2 av-j jc, vdd xx dt n1 pp-f n2, dt n1 pp-f po31 n1, dt n1 cc n1 pp-f n1 vvb pno31? av-j pns31 vmd:
(5) application (DIV2)
569
Page 196
1642
For that Principle which carries him against his Reason and profess'd Religion in his practices against God, would hurry him further, were there not some powerful Limits set to him by human Laws.
For that Principle which carries him against his Reason and professed Religion in his practices against God, would hurry him further, were there not Some powerful Limits Set to him by human Laws.
c-acp cst n1 r-crq vvz pno31 p-acp po31 n1 cc vvn n1 p-acp po31 n2 p-acp np1, vmd vvi pno31 av-jc, vbdr pc-acp xx d j n2 vvn p-acp pno31 p-acp j n2.
(5) application (DIV2)
569
Page 197
1643
Now what doth this evince, but that he honours Man more than God, fears Man more than God, obeys Man more than God, owns the Power of Man more than the Power of God, which he pretends to acknowledge and believe. 2ly. The Atheist denies God's Being, the other his Authority.
Now what does this evince, but that he honours Man more than God, fears Man more than God, obeys Man more than God, owns the Power of Man more than the Power of God, which he pretends to acknowledge and believe. 2ly. The Atheist Denies God's Being, the other his authority.
av r-crq vdz d n1, cc-acp cst pns31 vvz n1 dc cs np1, vvz n1 dc cs np1, vvz n1 dc cs np1, vvz dt n1 pp-f n1 av-dc cs dt n1 pp-f np1, r-crq pns31 vvz pc-acp vvi cc vvi. av-j. dt n1 vvz npg1 vbg, dt n-jn po31 n1.
(5) application (DIV2)
570
Page 197
1644
And in denying his Authority, vertually denies his Being: for it is a contradiction to be God, and not to be Soveraign.
And in denying his authority, virtually Denies his Being: for it is a contradiction to be God, and not to be Sovereign.
cc p-acp vvg po31 n1, av-j vvz po31 vbg: c-acp pn31 vbz dt n1 pc-acp vbi np1, cc xx pc-acp vbi j-jn.
(5) application (DIV2)
572
Page 197
1645
Doth not Man imply, by the breaking God's Laws, that he would not have God act as a Soveraign;
Does not Man imply, by the breaking God's Laws, that he would not have God act as a Sovereign;
vdz xx n1 vvi, p-acp dt vvg npg1 n2, cst pns31 vmd xx vhi np1 vvi p-acp dt n-jn;
(5) application (DIV2)
572
Page 197
1646
that he would have him but a careless God, an unholy and unrighteous God in giving him the Reins,
that he would have him but a careless God, an unholy and unrighteous God in giving him the Reins,
cst pns31 vmd vhi pno31 p-acp dt j np1, dt j cc j np1 p-acp vvg pno31 dt n2,
(5) application (DIV2)
572
Page 197
1647
and not prohibiting by holy Laws any Wickedness his heart is inclin'd unto? What then would become of God's Being? His Deity cannot outlive the life of his Authority and Righteousness.
and not prohibiting by holy Laws any Wickedness his heart is inclined unto? What then would become of God's Being? His Deity cannot outlive the life of his authority and Righteousness.
cc xx vvg p-acp j n2 d n1 po31 n1 vbz vvn p-acp? q-crq av vmd vvi pp-f npg1 vbg? po31 n1 vmbx vvi dt n1 pp-f po31 n1 cc n1.
(5) application (DIV2)
572
Page 197
1648
If he ceas'd to be a righteous Lawgiver, and a holy Maintainer of his Laws, he would cease to be a God.
If he ceased to be a righteous Lawgiver, and a holy Maintainer of his Laws, he would cease to be a God.
cs pns31 vvd pc-acp vbi dt j n1, cc dt j n1 pp-f po31 n2, pns31 vmd vvi p-acp vbb dt np1.
(5) application (DIV2)
572
Page 198
1649
So that every Breach of the Law is a virtual deposing him from his supreme Government,
So that every Breach of the Law is a virtual deposing him from his supreme Government,
av cst d n1 pp-f dt n1 vbz dt j vvg pno31 p-acp po31 j n1,
(5) application (DIV2)
572
Page 198
1650
and consequently a virtual deposing him from his Deity. 2ly. This Enmity is of the same nature with the Devil's Enmity.
and consequently a virtual deposing him from his Deity. 2ly. This Enmity is of the same nature with the Devil's Enmity.
cc av-j dt j vvg pno31 p-acp po31 n1. av-j. d n1 vbz pp-f dt d n1 p-acp dt ng1 n1.
(5) application (DIV2)
572
Page 198
1651
'Tis not indeed in the present state wherein Man is so intense, because his is direct, Man's implicit. But yet,
It's not indeed in the present state wherein Man is so intense, Because his is Direct, Man's implicit. But yet,
pn31|vbz xx av p-acp dt j n1 c-crq n1 vbz av zz, c-acp po31 vbz j, ng1 j. p-acp av,
(5) application (DIV2)
574
Page 198
1652
1. Natural Men have a Diabolical Nature. There are but two Seeds, the Seed of the Woman, and that of the Serpent;
1. Natural Men have a Diabolical Nature. There Are but two Seeds, the Seed of the Woman, and that of the Serpent;
crd j n2 vhb dt j n1. pc-acp vbr p-acp crd n2, dt n1 pp-f dt n1, cc d pp-f dt n1;
(5) application (DIV2)
575
Page 198
1653
two Natures, the Divine and Diabolical. Satan is the Father of Wicked Men, and Fathers derive their Nature to their Children.
two Nature's, the Divine and Diabolical. Satan is the Father of Wicked Men, and Father's derive their Nature to their Children.
crd n2, dt j-jn cc j. np1 vbz dt n1 pp-f j n2, cc n2 vvb po32 n1 p-acp po32 n2.
(5) application (DIV2)
576
Page 198
1654
He is not their Father by Creation, nor by Generation, but by a diffusion of his Principles into them, Joh. 8.44. You are of your Father the Devil.
He is not their Father by Creation, nor by Generation, but by a diffusion of his Principles into them, John 8.44. You Are of your Father the devil.
pns31 vbz xx po32 n1 p-acp n1, ccx p-acp n1, cc-acp p-acp dt n1 pp-f po31 n2 p-acp pno32, np1 crd. pn22 vbr pp-f po22 n1 dt n1.
(5) application (DIV2)
576
Page 198
1655
God made Man in Creation according to his own Image; and the Devil quickly by Corruption brings him into his own Likeness.
God made Man in Creation according to his own Image; and the devil quickly by Corruption brings him into his own Likeness.
np1 vvd n1 p-acp n1 vvg p-acp po31 d n1; cc dt n1 av-j p-acp n1 vvz pno31 p-acp po31 d n1.
(5) application (DIV2)
576
Page 198
1656
In Scripture is not meant by the Devil only a particular Person, but a Nature: So Christ intimates in his Rebuke to Peter, Matth. 16.23. Get thee behind me, Satan.
In Scripture is not meant by the devil only a particular Person, but a Nature: So christ intimates in his Rebuke to Peter, Matthew 16.23. Get thee behind me, Satan.
p-acp n1 vbz xx vvn p-acp dt n1 av-j dt j n1, cc-acp dt n1: av np1 vvz p-acp po31 n1 p-acp np1, np1 crd. vvb pno21 p-acp pno11, np1.
(5) application (DIV2)
576
Page 199
1657
Peter, an eminent Apostle, who had a little before, v. 16, 17. made an illustrious profession of Christ being the Son of God, is now call'd Devil;Peter, an eminent Apostle, who had a little before, v. 16, 17. made an illustrious profession of christ being the Son of God, is now called devil;
np1, dt j n1, r-crq vhd dt j a-acp, n1 crd, crd vvd dt j n1 pp-f np1 vbg dt n1 pp-f np1, vbz av vvn n1;
(5) application (DIV2)
577
Page 199
1658
not because he was really the person of the Devil, but the Devil's nature did then exert it self in him:
not Because he was really the person of the devil, but the Devil's nature did then exert it self in him:
xx c-acp pns31 vbds av-j dt n1 pp-f dt n1, cc-acp dt ng1 n1 vdd av vvi pn31 n1 p-acp pno31:
(5) application (DIV2)
577
Page 199
1659
for that advice proceeded not from a divine, but diabolical Disposition;
for that Advice proceeded not from a divine, but diabolical Disposition;
c-acp cst n1 vvd xx p-acp dt j-jn, cc-acp j n1;
(5) application (DIV2)
577
Page 199
1660
for it made directly for the serving the Devil's Kingdom, which was only to be overthrown by the death of Christ.
for it made directly for the serving the Devil's Kingdom, which was only to be overthrown by the death of christ.
p-acp pn31 vvd av-j p-acp dt vvg dt ng1 n1, r-crq vbds av-j pc-acp vbi vvn p-acp dt n1 pp-f np1.
(5) application (DIV2)
577
Page 199
1661
Hell it self could not produce a more devilish result of its deepest Counsels, than the advice which Peter now gave, which would highly have promoted the interest of Hell.
Hell it self could not produce a more devilish result of its Deepest Counsels, than the Advice which Peter now gave, which would highly have promoted the Interest of Hell.
n1 pn31 n1 vmd xx vvi dt av-dc j n1 pp-f po31 js-jn n2, cs dt n1 r-crq np1 av vvd, r-crq vmd av-j vhi vvn dt n1 pp-f n1.
(5) application (DIV2)
577
Page 199
1662
And do but observe the reason why Christ calls him Satan, v. 23. Thou savourest not the things which be of God, &c. The things of God,
And do but observe the reason why christ calls him Satan, v. 23. Thou savourest not the things which be of God, etc. The things of God,
cc vdb p-acp vvi dt n1 c-crq np1 vvz pno31 np1, n1 crd pns21 vv2 xx dt n2 r-crq vbb pp-f np1, av dt n2 pp-f np1,
(5) application (DIV2)
577
Page 199
1663
and the things of Man, and savouring the things of God, and the things of Man, are set in opposition;
and the things of Man, and savouring the things of God, and the things of Man, Are Set in opposition;
cc dt n2 pp-f n1, cc vvg dt n2 pp-f np1, cc dt n2 pp-f n1, vbr vvn p-acp n1;
(5) application (DIV2)
577
Page 199
1664
and a man that savours not the things of God, but the things of Man, such a man and Satan are all one and the same in the account of Christ.
and a man that savours not the things of God, but the things of Man, such a man and Satan Are all one and the same in the account of christ.
cc dt n1 cst vvz xx dt n2 pp-f np1, cc-acp dt n2 pp-f n1, d dt n1 cc np1 vbr av-d crd cc dt d p-acp dt n1 pp-f np1.
(5) application (DIV2)
577
Page 200
1665
So by Christ sometimes is not meant a particular Person, but a Nature, Col. 1.27. Christ in you the hope of glory.
So by christ sometime is not meant a particular Person, but a Nature, Col. 1.27. christ in you the hope of glory.
av p-acp np1 av vbz xx vvn dt j n1, cc-acp dt n1, np1 crd. np1 p-acp pn22 dt n1 pp-f n1.
(5) application (DIV2)
577
Page 200
1666
What in one place is call'd the divine Nature, is by Paul call'd Christ; not the Person of Christ, but the Nature of Christ;
What in one place is called the divine Nature, is by Paul called christ; not the Person of christ, but the Nature of christ;
q-crq p-acp crd n1 vbz vvn dt j-jn n1, vbz p-acp np1 vvn np1; xx dt n1 pp-f np1, cc-acp dt n1 pp-f np1;
(5) application (DIV2)
577
Page 200
1667
i. e. that spiritual Principle of Grace or new Nature, which is an Earnest of your future Inheritance,i. e. that spiritual Principle of Grace or new Nature, which is an Earnest of your future Inheritance,
sy. sy. cst j n1 pp-f n1 cc j n1, r-crq vbz dt n1 pp-f po22 j-jn n1,
(5) application (DIV2)
577
Page 200
1668
and so a ground of Hope. A natural man is wholly Carnal, Rom. 7.18. There is no good thing dwells in him, no good Principle;
and so a ground of Hope. A natural man is wholly Carnal, Rom. 7.18. There is no good thing dwells in him, no good Principle;
cc av dt n1 pp-f vvb. dt j n1 vbz av-jn j, np1 crd. pc-acp vbz dx j n1 vvz p-acp pno31, dx j n1;
(5) application (DIV2)
577
Page 200
1669
it may lodge a while, but it hath no setled abode; and what is not good, is of the Devil.
it may lodge a while, but it hath no settled Abided; and what is not good, is of the devil.
pn31 vmb vvi dt n1, cc-acp pn31 vhz dx j-vvn n1; cc q-crq vbz xx j, vbz pp-f dt n1.
(5) application (DIV2)
578
Page 200
1670
As God is the author of all Good, so is the Devil of all Moral Evil. So that a natural Man is wholly Diabolical. 2dly. Every natural Man is a Friend to the Devil.
As God is the author of all Good, so is the devil of all Moral Evil. So that a natural Man is wholly Diabolical. 2dly. Every natural Man is a Friend to the devil.
p-acp np1 vbz dt n1 pp-f d j, av vbz dt n1 pp-f d j np1 av cst dt j n1 vbz av-jn j. av. d j n1 vbz dt n1 p-acp dt n1.
(5) application (DIV2)
578
Page 200
1671
There are but Two Soveraigns in the World, One Rightful, and the other Usurping. If we are Enemies to the right Soveraign, we must be Friends to the Usurper;
There Are but Two Sovereigns in the World, One Rightful, and the other Usurping. If we Are Enemies to the right Sovereign, we must be Friends to the Usurper;
pc-acp vbr p-acp crd n2-jn p-acp dt n1, crd j, cc dt n-jn j-vvg. cs pns12 vbr n2 p-acp dt j-jn n-jn, pns12 vmb vbi n2 p-acp dt n1;
(5) application (DIV2)
580
Page 200
1672
if Enemies to God, Friends to the Devil.
if Enemies to God, Friends to the devil.
cs n2 p-acp np1, n2 p-acp dt n1.
(5) application (DIV2)
580
Page 201
1673
He works in the Children of Disobedience, Eph. 2.2, 3. Not by force, but by consent:
He works in the Children of Disobedience, Ephesians 2.2, 3. Not by force, but by consent:
pns31 n2 p-acp dt n2 pp-f n1, np1 crd, crd xx p-acp n1, cc-acp p-acp n1:
(5) application (DIV2)
580
Page 201
1674
For he works in them according to the desires of the Flesh, which the Apostle implies v. 3. Fulfilling the desires of the Flesh.
For he works in them according to the Desires of the Flesh, which the Apostle Implies v. 3. Fulfilling the Desires of the Flesh.
c-acp pns31 vvz p-acp pno32 vvg p-acp dt n2 pp-f dt n1, r-crq dt n1 vvz n1 crd vvg dt n2 pp-f dt n1.
(5) application (DIV2)
580
Page 201
1675
If the love of the World be enmity to God, Jam. 4.4. The Friendship of the World is Enmity with God, then Enmity to God must needs be a love of the Devil;
If the love of the World be enmity to God, Jam. 4.4. The Friendship of the World is Enmity with God, then Enmity to God must needs be a love of the devil;
cs dt n1 pp-f dt n1 vbb n1 p-acp np1, np1 crd. dt n1 pp-f dt n1 vbz n1 p-acp np1, av n1 p-acp np1 vmb av vbi dt n1 pp-f dt n1;
(5) application (DIV2)
580
Page 201
1676
Enmity to God implying a Friendship with every thing that hath the same disposition against him.
Enmity to God implying a Friendship with every thing that hath the same disposition against him.
n1 p-acp np1 vvg dt n1 p-acp d n1 cst vhz dt d n1 p-acp pno31.
(5) application (DIV2)
580
Page 201
1677
The love of the World, i. e. of the Sin and Unrighteousness of the World, doth necessarily include virtually love of the God of the World, which is the Devil's Title, 2 Cor. 4.4.
The love of the World, i. e. of the since and Unrighteousness of the World, does necessarily include virtually love of the God of the World, which is the Devil's Title, 2 Cor. 4.4.
dt n1 pp-f dt n1, sy. sy. pp-f dt n1 cc n1 pp-f dt n1, vdz av-j vvi av-j n1 pp-f dt n1 pp-f dt n1, r-crq vbz dt ng1 n1, crd np1 crd.
(5) application (DIV2)
580
Page 201
1678
And so a Man adores Satan as a God, in loving that World the Devil is the God of;
And so a Man adores Satan as a God, in loving that World the devil is the God of;
cc av dt n1 vvz np1 p-acp dt np1, p-acp vvg d n1 dt n1 vbz dt n1 pp-f;
(5) application (DIV2)
580
Page 201
1679
that wickedness the Devil is the Head of, above God.
that wickedness the devil is the Head of, above God.
d n1 dt n1 vbz dt n1 pp-f, p-acp np1.
(5) application (DIV2)
580
Page 201
1680
Rebellion against God is called a Covenant with Death, and an Agreement with Hell, Isa. 28.18. (not with the punishments, but principles of Hell);Rebellion against God is called a Covenant with Death, and an Agreement with Hell, Isaiah 28.18. (not with the punishments, but principles of Hell);
n1 p-acp np1 vbz vvn dt n1 p-acp n1, cc dt n1 p-acp n1, np1 crd. (xx p-acp dt n2, cc-acp n2 pp-f n1);
(5) application (DIV2)
580
Page 201
1681
And being a Friend to the Devil, he must needs be a Friend to the grand design of the Devil. 14. Isa. 12, 13, 14, and v. 4. was spoke of the King of Babylon. The knot of Friendship in the World is some particular Man's design, which both Friends agree in, and drive on.
And being a Friend to the devil, he must needs be a Friend to the grand Design of the devil. 14. Isaiah 12, 13, 14, and v. 4. was spoke of the King of Babylon. The knot of Friendship in the World is Some particular Man's Design, which both Friends agree in, and drive on.
cc vbg dt n1 p-acp dt n1, pns31 vmb av vbi dt n1 p-acp dt j n1 pp-f dt n1. crd np1 crd, crd, crd, cc n1 crd vbds vvn pp-f dt n1 pp-f np1. dt n1 pp-f n1 p-acp dt n1 vbz d j ng1 n1, r-crq d n2 vvb p-acp, cc vvi a-acp.
(5) application (DIV2)
580
Page 202
1682
Now his design seems to be affecting the Throne and Authority of God:
Now his Design seems to be affecting the Throne and authority of God:
av po31 n1 vvz pc-acp vbi vvg dt n1 cc n1 pp-f np1:
(5) application (DIV2)
580
Page 202
1683
for God threatning the King of Babylon, and in him, as the Type, the great Antichrist, compares him to Lucifer, who was not content with his station as a Subject,
for God threatening the King of Babylon, and in him, as the Type, the great Antichrist, compares him to Lucifer, who was not content with his station as a Subject,
c-acp np1 vvg dt n1 pp-f np1, cc p-acp pno31, c-acp dt n1, dt j np1, vvz pno31 p-acp np1, r-crq vbds xx j p-acp po31 n1 p-acp dt j-jn,
(5) application (DIV2)
580
Page 202
1684
but would mount into the Chair of the Supreme Power. 3dly.
but would mount into the Chair of the Supreme Power. 3dly.
cc-acp vmd vvi p-acp dt n1 pp-f dt j n1. av.
(5) application (DIV2)
580
Page 202
1685
Thy Enmity against God is in some respect as much, in regard of the actual effects of it, Thy Enmity against God is in Some respect as much, in regard of the actual effects of it,
po21 n1 p-acp np1 vbz p-acp d n1 c-acp av-d, p-acp n1 pp-f dt j n2 pp-f pn31,
(5) application (DIV2)
581
Page 202
1686
as the Devils is, though not in regard of disposition. We declare our Enmity as far as we can:as the Devils is, though not in regard of disposition. We declare our Enmity as Far as we can:
c-acp dt n2 vbz, cs xx p-acp n1 pp-f n1. pns12 vvb po12 n1 c-acp av-j c-acp pns12 vmb:
(5) application (DIV2)
581
Page 202
1687
We cannot pull God out of Heaven; we cannot nail Christ to the Cross again, and pierce his Heart;
We cannot pull God out of Heaven; we cannot nail christ to the Cross again, and pierce his Heart;
pns12 vmbx vvi np1 av pp-f n1; pns12 vmbx vvi np1 p-acp dt n1 av, cc vvi po31 n1;
(5) application (DIV2)
582
Page 202
1688
we cannot rail at him to his Face as the Jews did;
we cannot rail At him to his Face as the jews did;
pns12 vmbx vvi p-acp pno31 p-acp po31 n1 p-acp dt np2 vdd;
(5) application (DIV2)
582
Page 202
1689
but the despising his Laws, disowning his Power granted by Heaven over us, is the only thing we can do against him;
but the despising his Laws, disowning his Power granted by Heaven over us, is the only thing we can do against him;
cc-acp dt vvg po31 n2, vvg po31 n1 vvn p-acp n1 p-acp pno12, vbz dt j n1 pns12 vmb vdi p-acp pno31;
(5) application (DIV2)
582
Page 202
1690
and this we do as much as we can, as much as the gripes of Conscience and our interest in the World will give us leave.
and this we do as much as we can, as much as the gripes of Conscience and our Interest in the World will give us leave.
cc d pns12 vdb p-acp d c-acp pns12 vmb, c-acp d c-acp dt n2 pp-f n1 cc po12 n1 p-acp dt n1 vmb vvi pno12 vvi.
(5) application (DIV2)
582
Page 203
1691
We virtually deprive him of that which was the reward of his Sufferings, viz. his Power, of the design of his Sufferings, viz. the Propagation of his Evangelical Law in our Heart.
We virtually deprive him of that which was the reward of his Sufferings, viz. his Power, of the Design of his Sufferings, viz. the Propagation of his Evangelical Law in our Heart.
pns12 av-j vvi pno31 pp-f d r-crq vbds dt n1 pp-f po31 n2, n1 po31 n1, pp-f dt n1 pp-f po31 n2, n1 dt n1 pp-f po31 np1 n1 p-acp po12 n1.
(5) application (DIV2)
582
Page 203
1692
And he that would destroy the dearest things God and Christ have left in the World,
And he that would destroy the dearest things God and christ have left in the World,
cc pns31 cst vmd vvi dt js-jn n2 np1 cc np1 vhb vvn p-acp dt n1,
(5) application (DIV2)
582
Page 203
1693
and that which he gave the greatest charge for the preservation of, would act all the Villanies against the person of Christ as well as against what he had in the world,
and that which he gave the greatest charge for the preservation of, would act all the Villainies against the person of christ as well as against what he had in the world,
cc cst r-crq pns31 vvd dt js n1 p-acp dt n1 pp-f, vmd vvi d dt n2 p-acp dt n1 pp-f np1 c-acp av c-acp p-acp r-crq pns31 vhd p-acp dt n1,
(5) application (DIV2)
582
Page 203
1694
and against the Essence of God, were it in his power; Thou dost as much in this, as the Devil can do.
and against the Essence of God, were it in his power; Thou dost as much in this, as the devil can do.
cc p-acp dt n1 pp-f np1, vbdr pn31 p-acp po31 n1; pns21 vd2 p-acp d p-acp d, c-acp dt n1 vmb vdi.
(5) application (DIV2)
582
Page 203
1695
The being of God and the Person of Christ are above his reach as well as ours.
The being of God and the Person of christ Are above his reach as well as ours.
dt n1 pp-f np1 cc dt n1 pp-f np1 vbr p-acp po31 n1 c-acp av c-acp png12.
(5) application (DIV2)
582
Page 203
1696
All that he can do is to trample upon his Laws, and list others in rebellion against God,
All that he can do is to trample upon his Laws, and list Others in rebellion against God,
av-d d pns31 vmb vdi vbz pc-acp vvi p-acp po31 n2, cc vvb n2-jn p-acp n1 p-acp np1,
(5) application (DIV2)
582
Page 203
1697
and in this thou dost comply with him. He can do no more, and thou dost as much. 4thly. 'Tis a worse Enmity than is in Hell.
and in this thou dost comply with him. He can do no more, and thou dost as much. 4thly. It's a Worse Enmity than is in Hell.
cc p-acp d pns21 vd2 vvi p-acp pno31. pns31 vmb vdi av-dx av-dc, cc pns21 vd2 p-acp d. j. pn31|vbz dt jc n1 cs vbz p-acp n1.
(5) application (DIV2)
582
Page 203
1698
This Enmity is more disingenuous then that in Hell.
This Enmity is more disingenuous then that in Hell.
d n1 vbz av-dc j cs cst p-acp n1.
(5) application (DIV2)
583
Page 203
1699
Our hatred of God is worse than that of the Damned, they despairingly hate him under the inevitable and unavoidable strokes of Justice, thou hatest him while thou art hedged in with the expressions of his Goodness.
Our hatred of God is Worse than that of the Damned, they despairingly hate him under the inevitable and unavoidable Strokes of justice, thou Hatest him while thou art hedged in with the expressions of his goodness.
po12 n1 pp-f np1 vbz jc cs d pp-f dt j-vvn, pns32 av-vvg vvb pno31 p-acp dt j cc j n2 pp-f n1, pns21 vv2 pno31 cs pns21 vb2r vvn p-acp p-acp dt n2 pp-f po31 n1.
(5) application (DIV2)
584
Page 204
1700
They hate him under vials of Wrath, and we under showers of Mercy; they in terrour of Damnation, and we under the sense of Kindness.
They hate him under vials of Wrath, and we under showers of Mercy; they in terror of Damnation, and we under the sense of Kindness.
pns32 vvb pno31 p-acp n2 pp-f n1, cc pns12 p-acp n2 pp-f n1; pns32 p-acp n1 pp-f n1, cc pns12 p-acp dt n1 pp-f n1.
(5) application (DIV2)
585
Page 204
1701
They hate him because he inflicts what is Hurtful, and we because he commands what is Profitable and Holy.
They hate him Because he inflicts what is Hurtful, and we Because he commands what is Profitable and Holy.
pns32 vvb pno31 c-acp pns31 vvz r-crq vbz j, cc pns12 p-acp pns31 vvz r-crq vbz j cc j.
(5) application (DIV2)
585
Page 204
1702
Our hatred of God is worse than the Devil's hatred of him. We hate God, who contrived our Redemption, and sent his Son to accomplish it;
Our hatred of God is Worse than the Devil's hatred of him. We hate God, who contrived our Redemption, and sent his Son to accomplish it;
po12 n1 pp-f np1 vbz jc cs dt ng1 n1 pp-f pno31. pns12 vvb np1, r-crq vvd po12 n1, cc vvd po31 n1 pc-acp vvi pn31;
(5) application (DIV2)
585
Page 204
1703
The Devils had not those obligations laid upon them. Christ came not for them, nor shed his Blood for their recovery.
The Devils had not those obligations laid upon them. christ Come not for them, nor shed his Blood for their recovery.
dt n2 vhd xx d n2 vvn p-acp pno32. np1 vvd xx p-acp pno32, ccx vvi po31 n1 p-acp po32 n1.
(5) application (DIV2)
585
Page 204
1704
They hate their Creator, but we our Creator and Redeemer too.
They hate their Creator, but we our Creator and Redeemer too.
pns32 vvb po32 n1, cc-acp pns12 po12 n1 cc n1 av.
(5) application (DIV2)
585
Page 204
1705
The Devils hate him that came to torment them and destroy their Works, we hate him that came to Bless us, and save our Souls. 2 Information.
The Devils hate him that Come to torment them and destroy their Works, we hate him that Come to Bless us, and save our Souls. 2 Information.
dt n2 vvb pno31 cst vvd pc-acp vvi pno32 cc vvi po32 vvz, pns12 vvb pno31 cst vvd pc-acp vvi pno12, cc vvb po12 n2. crd n1.
(5) application (DIV2)
585
Page 204
1706
God is the greatest Evil in the account of every natural Man. God is the greatest Evil in the account of every natural Man.
np1 vbz dt js n-jn p-acp dt n1 pp-f d j n1
(5) application (DIV2)
587
Page 205
1707
If there be in us a greater enmity to God and his Law than to any thing else, it implies that we think him the greatest Evil, and the worst of Beings.
If there be in us a greater enmity to God and his Law than to any thing Else, it Implies that we think him the greatest Evil, and the worst of Beings.
cs pc-acp vbi p-acp pno12 dt jc n1 p-acp np1 cc po31 n1 cs p-acp d n1 av, pn31 vvz cst pns12 vvb pno31 dt js n-jn, cc dt js pp-f n2.
(5) application (DIV2)
588
Page 205
1708
Evil, and not Good, is the object of Hatred.
Evil, and not Good, is the Object of Hatred.
av-jn, cc xx j, vbz dt n1 pp-f n1.
(5) application (DIV2)
588
Page 205
1709
As Love is the propension of the mind to some thing as good, so Hatred is an an alienation of the mind from some thing as evil, either really, or supposedly .
As Love is the propension of the mind to Some thing as good, so Hatred is an nias alienation of the mind from Some thing as evil, either really, or supposedly.
p-acp n1 vbz dt n1 pp-f dt n1 p-acp d n1 c-acp j, av n1 vbz dt zz n1 pp-f dt n1 p-acp d n1 c-acp n-jn, av-d av-j, cc av-vvn.
(5) application (DIV2)
588
Page 205
1710
We cannot possibly hate good as good, as we cannot possibly love evil as evil.
We cannot possibly hate good as good, as we cannot possibly love evil as evil.
pns12 vmbx av-j vvi j c-acp j, c-acp pns12 vmbx av-j vvi j-jn p-acp n-jn.
(5) application (DIV2)
588
Page 205
1711
Now nothing but Sin is absolutely evil, and therefore nothing but Sin should be the absolute object of our hatred.
Now nothing but since is absolutely evil, and Therefore nothing but since should be the absolute Object of our hatred.
av pix cc-acp n1 vbz av-j j-jn, cc av pix cc-acp n1 vmd vbi dt j n1 pp-f po12 n1.
(5) application (DIV2)
588
Page 205
1712
But seeing that Love which should be set upon God, is set upon Sin, and that Hatred which should have only Sin for its object, pitches upon God as its object, 'tis hence clear, that we account Sin the highest Good,
But seeing that Love which should be Set upon God, is Set upon since, and that Hatred which should have only since for its Object, pitches upon God as its Object, it's hence clear, that we account since the highest Good,
p-acp vvg d n1 r-crq vmd vbi vvn p-acp np1, vbz vvn p-acp n1, cc d n1 r-crq vmd vhi j n1 p-acp po31 n1, vvz p-acp np1 p-acp po31 n1, pn31|vbz av j, cst pns12 vvb n1 dt js j,
(5) application (DIV2)
588
Page 205
1713
and God the greatest Evil. Though a Man doth not hate God as God, yet there being more of his hatred spent against God than against any thing else, it is most certain that God is virtually accounted by us the most detestable being.
and God the greatest Evil. Though a Man does not hate God as God, yet there being more of his hatred spent against God than against any thing Else, it is most certain that God is virtually accounted by us the most detestable being.
cc np1 dt js np1 cs dt n1 vdz xx vvi np1 p-acp np1, av a-acp vbg dc pp-f po31 n1 vvn p-acp np1 cs p-acp d n1 av, pn31 vbz av-ds j cst np1 vbz av-j vvn p-acp pno12 dt ds j vbg.
(5) application (DIV2)
588
Page 206
1714
Do we offend any so much as we do God? Do we love the Prosecution of any thing which is distasteful to Man,
Do we offend any so much as we do God? Do we love the Prosecution of any thing which is distasteful to Man,
vdb pns12 vvi d av av-d c-acp pns12 vdb np1? vdb pns12 vvb dt n1 pp-f d n1 r-crq vbz j p-acp n1,
(5) application (DIV2)
588
Page 206
1715
as we do that which is an abomination to God? Is there any thing in the World we do more rejoice in,
as we do that which is an abomination to God? Is there any thing in the World we do more rejoice in,
c-acp pns12 vdb d r-crq vbz dt n1 p-acp np1? vbz pc-acp d n1 p-acp dt n1 pns12 vdb av-dc vvi p-acp,
(5) application (DIV2)
588
Page 206
1716
than that whereby God is prejudiced? Is there any thing we do love and pursue with greater Violence,
than that whereby God is prejudiced? Is there any thing we do love and pursue with greater Violence,
cs cst c-crq np1 vbz vvn? vbz pc-acp d n1 pns12 vdb vvi cc vvi p-acp jc n1,
(5) application (DIV2)
588
Page 206
1717
than that which is hateful and injurious to him? Are we so absolutely contrary to any Man, any Creature in our natural inclinations, dispositions, affections,
than that which is hateful and injurious to him? are we so absolutely contrary to any Man, any Creature in our natural inclinations, dispositions, affections,
cs d r-crq vbz j cc j p-acp pno31? vbr pns12 av av-j j-jn p-acp d n1, d n1 p-acp po12 j n2, n2, n2,
(5) application (DIV2)
588
Page 206
1718
and desires, as unto God? Is it not clearly manifest by our inward and outward Carriage, that we imply, that God is the greatest Evil,
and Desires, as unto God? Is it not clearly manifest by our inward and outward Carriage, that we imply, that God is the greatest Evil,
cc n2, c-acp p-acp np1? vbz pn31 xx av-j vvi p-acp po12 j cc j n1, cst pns12 vvb, cst np1 vbz dt js n-jn,
(5) application (DIV2)
588
Page 206
1719
and we rank him who is unchangeably good, in the place of Sin, which is unchangeably bad.
and we rank him who is unchangeably good, in the place of since, which is unchangeably bad.
cc pns12 vvb pno31 r-crq vbz av-j j, p-acp dt n1 pp-f n1, r-crq vbz av-j j.
(5) application (DIV2)
588
Page 206
1720
As Love is carried out in desire for the object Beloved, so Hatred is a flight from it.
As Love is carried out in desire for the Object beloved, so Hatred is a flight from it.
p-acp n1 vbz vvn av p-acp n1 p-acp dt n1 vvn, av n1 vbz dt n1 p-acp pn31.
(5) application (DIV2)
588
Page 206
1721
As Love is accompanied with joy at the presence of a beloved Object, so is Hatred attended with a Detestation.
As Love is accompanied with joy At the presence of a Beloved Object, so is Hatred attended with a Detestation.
p-acp n1 vbz vvn p-acp n1 p-acp dt n1 pp-f dt j-vvn n1, av vbz np1-n vvn p-acp dt n1.
(5) application (DIV2)
588
Page 206
1722
Are we not naturally more desirous of opportunities of Sin, than opportunities of Service to our Maker? Are we ever so chearful in the presence of God,
are we not naturally more desirous of opportunities of since, than opportunities of Service to our Maker? are we ever so cheerful in the presence of God,
vbr pns12 xx av-j av-dc j pp-f n2 pp-f n1, cs n2 pp-f n1 p-acp po12 n1? vbr pns12 av av j p-acp dt n1 pp-f np1,
(5) application (DIV2)
588
Page 207
1723
and Communion with him in Religious Services, as in our Sports, Recreations, and Sinful Practises? What then hath most of our Love, what do we account our supreme Happiness, and our worst Misery? 3. Information.
and Communion with him in Religious Services, as in our Sports, Recreations, and Sinful Practises? What then hath most of our Love, what do we account our supreme Happiness, and our worst Misery? 3. Information.
cc n1 p-acp pno31 p-acp j n2, c-acp p-acp po12 n2, n2, cc j n2? q-crq av vhz av-ds pp-f po12 n1, q-crq vdb pns12 vvb po12 j n1, cc po12 js n1? crd n1.
(5) application (DIV2)
588
Page 207
1724
It justifies God in his Acts of punitive justice. 1st. In his severest judgments in the World.
It Justifies God in his Acts of punitive Justice. 1st. In his Severest Judgments in the World.
pn31 vvz np1 p-acp po31 n2 pp-f j n1. ord. p-acp po31 js n2 p-acp dt n1.
(5) application (DIV2)
590
Page 207
1725
Who can blame God for his severities against those that hate him, especially after riches of forbearance? Consider Man as his desperate Enemy,
Who can blame God for his severities against those that hate him, especially After riches of forbearance? Consider Man as his desperate Enemy,
q-crq vmb vvi np1 p-acp po31 n2 p-acp d cst vvb pno31, av-j p-acp n2 pp-f n1? np1 n1 p-acp po31 j n1,
(5) application (DIV2)
592
Page 207
1726
and you may more admire his Clemency, than accuse his Justce.
and you may more admire his Clemency, than accuse his Justce.
cc pn22 vmb av-dc vvi po31 n1, cs vvi po31 n1.
(5) application (DIV2)
592
Page 207
1727
You may wonder that he doth not destroy the whole stock of Mankind, as well as send some few drops and Hailstones of Judgment upon the World.
You may wonder that he does not destroy the Whole stock of Mankind, as well as send Some few drops and Hailstones of Judgement upon the World.
pn22 vmb vvi cst pns31 vdz xx vvi dt j-jn n1 pp-f n1, c-acp av c-acp vvi d d n2 cc n2 pp-f n1 p-acp dt n1.
(5) application (DIV2)
592
Page 207
1728
We may rather stand amazed at his Patience that he suffers such creatures to live,
We may rather stand amazed At his Patience that he suffers such creatures to live,
pns12 vmb av-c vvi j-vvn p-acp po31 n1 cst pns31 vvz d n2 pc-acp vvi,
(5) application (DIV2)
592
Page 208
1729
than murmur at his Judgments, for not a day but we commit many acts which manifest this Hatred.
than murmur At his Judgments, for not a day but we commit many acts which manifest this Hatred.
cs n1 p-acp po31 n2, c-acp xx dt n1 cc-acp pns12 vvb d n2 r-crq j d n1.
(5) application (DIV2)
592
Page 208
1730
For as all actions truly good partake of the nature of Love to the chiefest good;
For as all actions truly good partake of the nature of Love to the chiefest good;
p-acp p-acp d n2 av-j j vvi pp-f dt n1 pp-f n1 p-acp dt js-jn j;
(5) application (DIV2)
592
Page 208
1731
so all unworthy actions which are at a distance from God the chief end, are marshall'd by,
so all unworthy actions which Are At a distance from God the chief end, Are marshaled by,
av d j n2 r-crq vbr p-acp dt n1 p-acp np1 dt j-jn n1, vbr vvn p-acp,
(5) application (DIV2)
592
Page 208
1732
and tinctured with that enmity which lurks in the Soul. 'Tis equal God should be a Judge to condemn, where he is rejected as a Soveraign to rule. 2dly. It Justifies God in his Judgments upon Infants.
and tinctured with that enmity which lurks in the Soul. It's equal God should be a Judge to condemn, where he is rejected as a Sovereign to Rule. 2dly. It Justifies God in his Judgments upon Infants.
cc vvd p-acp d n1 r-crq vvz p-acp dt n1 pn31|vbz j-jn n1 vmd vbi dt n1 pc-acp vvi, c-crq pns31 vbz vvn p-acp dt n-jn pc-acp vvi. av. pn31 vvz np1 p-acp po31 n2 p-acp n2.
(5) application (DIV2)
592
Page 208
1733
Indeed we call Infants Innocent, and we are startled at the pain and sufferings of Babes;
Indeed we call Infants Innocent, and we Are startled At the pain and sufferings of Babes;
av pns12 vvb ng1 j-jn, cc pns12 vbr vvn p-acp dt n1 cc n2 pp-f n2;
(5) application (DIV2)
594
Page 208
1734
but this Doctrine is a sufficient Curb to any Accusations of God in such Proceedings.
but this Doctrine is a sufficient Curb to any Accusations of God in such Proceedings.
cc-acp d n1 vbz dt j n1 p-acp d n2 pp-f np1 p-acp d n2-vvg.
(5) application (DIV2)
594
Page 208
1735
Do we not kill Vipers and noxious Creatures in the Nest? Infants are endued with an Inimical and Hostile Nature against God,
Do we not kill Vipers and noxious Creatures in the Nest? Infants Are endued with an Inimical and Hostile Nature against God,
vdb pns12 xx vvi n2 cc j n2 p-acp dt n1? ng1 vbr vvn p-acp dt j cc j n1 p-acp np1,
(5) application (DIV2)
594
Page 208
1736
though they exert it not by reason of the weakness of their Organs.
though they exert it not by reason of the weakness of their Organs.
cs pns32 vvb pn31 xx p-acp n1 pp-f dt n1 pp-f po32 n2.
(5) application (DIV2)
594
Page 208
1737
If Death reign'd over them that had not sinned after the similitude of Adam's Transgression, Rom. 5.14. Enmity surely reigned over them.
If Death reigned over them that had not sinned After the similitude of Adam's Transgression, Rom. 5.14. Enmity surely reigned over them.
cs n1 vvd p-acp pno32 cst vhd xx vvn p-acp dt n1 pp-f npg1 n1, np1 crd. n1 av-j vvd p-acp pno32.
(5) application (DIV2)
595
Page 209
1738
The Frost which by Congealing a Viper, suspends its motion, doth not expel its natural Venom, (which it hath in as great a quantity as the liveliest) tho' at present it binds up the activity of it, which will shew it self when outward impediments are removed by Heat.
The Frost which by Congealing a Viper, suspends its motion, does not expel its natural Venom, (which it hath in as great a quantity as the Liveliest) though At present it binds up the activity of it, which will show it self when outward impediments Are removed by Heat.
dt n1 r-crq p-acp vvg dt n1, vvz po31 n1, vdz xx vvi po31 j n1, (r-crq pn31 vhz p-acp c-acp j dt n1 p-acp dt js) cs p-acp vvi pn31 vvz a-acp dt n1 pp-f pn31, r-crq vmb vvi pn31 n1 c-crq j n2 vbr vvn p-acp n1.
(5) application (DIV2)
595
Page 209
1739
Neither doth the inability of Infants exercising this Enmity, discharge their Nature from an unconceivable mass of it;
Neither does the inability of Infants exercising this Enmity, discharge their Nature from an unconceivable mass of it;
av-d vdz dt n1 pp-f n2 vvg d n1, vvb po32 n1 p-acp dt j n1 pp-f pn31;
(5) application (DIV2)
595
Page 209
1740
nay, you may perceive some starts of it even in them;
nay, you may perceive Some starts of it even in them;
uh-x, pn22 vmb vvi d n2 pp-f pn31 av p-acp pno32;
(5) application (DIV2)
595
Page 209
1741
Did you never see Envy, Passion, Sensuality in an Infant? We may more wonder that God doth not dash them in pieces at their first appearance in the World,
Did you never see Envy, Passion, Sensuality in an Infant? We may more wonder that God does not dash them in Pieces At their First appearance in the World,
vdd pn22 av-x vvi n1, n1, n1 p-acp dt n1? pns12 vmb av-dc vvi cst np1 vdz xx vvi pno32 p-acp n2 p-acp po32 ord n1 p-acp dt n1,
(5) application (DIV2)
595
Page 209
1742
as we do young Wolves and Ravenous Creatures, than that he should use his right over them for their Original Pravity,
as we do young Wolves and Ravenous Creatures, than that he should use his right over them for their Original Pravity,
c-acp pns12 vdb j n2 cc j n2, cs cst pns31 vmd vvi po31 n-jn p-acp pno32 p-acp po32 j-jn n1,
(5) application (DIV2)
595
Page 209
1743
and take them out of the World. 3dly. It justifies the eternity of Punishment.
and take them out of the World. 3dly. It Justifies the eternity of Punishment.
cc vvi pno32 av pp-f dt n1. av. pn31 vvz dt n1 pp-f n1.
(5) application (DIV2)
595
Page 209
1744
Who can charge God with Injustice, for punishing eternally a creature who doth eternally hate him;
Who can charge God with Injustice, for punishing eternally a creature who does eternally hate him;
q-crq vmb vvi np1 p-acp n1, p-acp vvg av-j dt n1 r-crq vdz av-j vvi pno31;
(5) application (DIV2)
597
Page 210
1745
to keep that person in being to his everlasting damage, that doth wish, and if it were in his power, would accomplish the destruction of God himself? Can any Punishment be too hard, any duration of it too long for him that is an Enemy to the best of beings? to one infinitely Good, and therefore disingenuous;
to keep that person in being to his everlasting damage, that does wish, and if it were in his power, would accomplish the destruction of God himself? Can any Punishment be too hard, any duration of it too long for him that is an Enemy to the best of beings? to one infinitely Good, and Therefore disingenuous;
pc-acp vvi d n1 p-acp vbg p-acp po31 j n1, cst vdz vvi, cc cs pn31 vbdr p-acp po31 n1, vmd vvi dt n1 pp-f np1 px31? vmb d n1 vbb av j, d n1 pp-f pn31 av av-j p-acp pno31 cst vbz dt n1 p-acp dt js pp-f n2? p-acp pi av-j j, cc av j;
(5) application (DIV2)
597
Page 210
1746
to one infinitely Powerful, and therefore intolerably foolish. 4. Information.
to one infinitely Powerful, and Therefore intolerably foolish. 4. Information.
p-acp pi av-j j, cc av av-j j. crd n1.
(5) application (DIV2)
597
Page 210
1747
What an admirable prospect may we take here of God's Patience? With what astonishment may we review all the former as well as the present Age of God's forbearance towards Men!What an admirable prospect may we take Here of God's Patience? With what astonishment may we review all the former as well as the present Age of God's forbearance towards Men!
r-crq dt j n1 vmb pns12 vvi av pp-f npg1 n1? p-acp r-crq n1 vmb pns12 vvi d dt j c-acp av c-acp dt j n1 pp-f npg1 n1 p-acp n2!
(5) application (DIV2)
599
Page 210
1748
That he should preserve such a crew of disingenuous Monsters, as we all naturally are!
That he should preserve such a crew of disingenuous Monsters, as we all naturally Are!
cst pns31 vmd vvi d dt n1 pp-f j n2, c-acp pns12 d av-j vbr!
(5) application (DIV2)
599
Page 210
1749
Rom 2.4 Or despisest thou the riches of his goodness, and forbearance, and long-suffering? Had he not had riches of goodness, forbearance,Rom 2.4 Or Despisest thou the riches of his Goodness, and forbearance, and long-suffering? Had he not had riches of Goodness, forbearance,
np1 crd cc vv2 pns21 dt n2 pp-f po31 n1, cc n1, cc j? vhd pns31 xx vhd n2 pp-f n1, n1,
(5) application (DIV2)
599
Page 210
1750
and long-suffering, and infinite Riches too, the Enmity of Man against him had exhausted all before this time;
and long-suffering, and infinite Riches too, the Enmity of Man against him had exhausted all before this time;
cc j, cc j n2 av, dt n1 pp-f n1 p-acp pno31 vhd vvn d p-acp d n1;
(5) application (DIV2)
599
Page 211
1751
and being the riches of goodness as well as long-suffering, it makes our Enmity appear the blacker.
and being the riches of Goodness as well as long-suffering, it makes our Enmity appear the blacker.
cc vbg dt n2 pp-f n1 c-acp av c-acp j, pn31 vvz po12 n1 vvi dt jc-jn.
(5) application (DIV2)
599
Page 211
1752
A Grain of goodness is no fit object for hatred, much less riches of it.
A Grain of Goodness is no fit Object for hatred, much less riches of it.
dt n1 pp-f n1 vbz dx j n1 p-acp n1, av-d av-dc n2 pp-f pn31.
(5) application (DIV2)
599
Page 211
1753
How many Millions of such haters of him, breathe every day in his air, are maintained by his bounty, have their tables spread,
How many Millions of such haters of him, breathe every day in his air, Are maintained by his bounty, have their tables spread,
c-crq d crd pp-f d n2 pp-f pno31, vvb d n1 p-acp po31 n1, vbr vvn p-acp po31 n1, vhb po32 n2 vvn,
(5) application (DIV2)
599
Page 211
1754
and their cups filled to the brim, and that in the maddest of their reiterated belchings out of this Enmity against him, under sufficient provocations, to the highest indignation? 5. Information.
and their cups filled to the brim, and that in the maddest of their reiterated belchings out of this Enmity against him, under sufficient provocations, to the highest Indignation? 5. Information.
cc po32 n2 vvn p-acp dt n1, cc cst p-acp dt js pp-f po32 j n2-vvg av pp-f d n1 p-acp pno31, p-acp j n2, p-acp dt js n1? crd n1.
(5) application (DIV2)
599
Page 211
1755
Hence we see the root of all Sin in the World.
Hence we see the root of all since in the World.
av pns12 vvb dt n1 pp-f d n1 p-acp dt n1.
(5) application (DIV2)
601
Page 211
1756
What is the reason Men Row against the Stream of their own Consciences? What is the reason Men of sublimated Reason,
What is the reason Men Row against the Stream of their own Consciences? What is the reason Men of sublimated Reason,
q-crq vbz dt n1 n2 vvi p-acp dt n1 pp-f po32 d n2? q-crq vbz dt n1 n2 pp-f vvn n1,
(5) application (DIV2)
602
Page 211
1757
and clear natural Wisdom, are voluntary Slaves to their own Lusts, which they serve with as delightful,
and clear natural Wisdom, Are voluntary Slaves to their own Lustiest, which they serve with as delightful,
cc j j n1, vbr j-jn n2 p-acp po32 d n2, r-crq pns32 vvb p-acp p-acp j,
(5) application (DIV2)
602
Page 211
1758
as disgraceful a Drudgery against the light of their own Minds? 'Tis from this contrariety to God, seated in theit very Nature, they could never else so earnestly, so chearfully do the Devil's Work before God's.
as disgraceful a Drudgery against the Light of their own Minds? It's from this contrariety to God, seated in theit very Nature, they could never Else so earnestly, so cheerfully do the Devil's Work before God's.
c-acp j dt n1 p-acp dt n1 pp-f po32 d n2? pn31|vbz p-acp d n1 p-acp np1, vvn p-acp n1 j n1, pns32 vmd av-x av av av-j, av av-j vdi dt ng1 n1 p-acp npg1.
(5) application (DIV2)
602
Page 212
1759
They could never else be deaf to the loud Voice of God, and have their Ears open to the least whisper of Satan.
They could never Else be deaf to the loud Voice of God, and have their Ears open to the least whisper of Satan.
pns32 vmd av-x av vbi j p-acp dt j n1 pp-f np1, cc vhb po32 n2 j p-acp dt ds n1 pp-f np1.
(5) application (DIV2)
602
Page 212
1760
Whence proceeds our Stupidity, the folly of our Thoughts, the levity of our Minds, the deadness of our Affections, the sleepiness of our Souls, our inexcusable carelesness in Holy Duties more than any thing of a Temporal Concern,
Whence proceeds our Stupidity, the folly of our Thoughts, the levity of our Minds, the deadness of our Affections, the sleepiness of our Souls, our inexcusable carelessness in Holy Duties more than any thing of a Temporal Concern,
q-crq vvz po12 n1, dt n1 pp-f po12 n2, dt n1 pp-f po12 n2, dt n1 pp-f po12 n2, dt n1 pp-f po12 n2, po12 j n1 p-acp j n2 av-dc cs d n1 pp-f dt j vvi,
(5) application (DIV2)
602
Page 212
1761
but from this Aversion from God! 'Tis this Enmity dulls our Heart in any Service.
but from this Aversion from God! It's this Enmity dulls our Heart in any Service.
cc-acp p-acp d n1 p-acp np1 pn31|vbz d n1 vvz po12 n1 p-acp d n1.
(5) application (DIV2)
602
Page 212
1762
Though Conscience which is in us, to keep up the interest of God's Law, spurs us on to Duty,
Though Conscience which is in us, to keep up the Interest of God's Law, spurs us on to Duty,
cs n1 r-crq vbz p-acp pno12, pc-acp vvi a-acp dt n1 pp-f npg1 n1, vvz pno12 p-acp p-acp n1,
(5) application (DIV2)
602
Page 212
1763
yet Sin that is within us, that keeps up the quarrel against Heaven, hinders us from it, or diverts us in it. 6. Information.
yet since that is within us, that keeps up the quarrel against Heaven, hinders us from it, or diverts us in it. 6. Information.
av n1 cst vbz p-acp pno12, cst vvz a-acp dt n1 p-acp n1, vvz pno12 p-acp pn31, cc vvz pno12 p-acp pn31. crd n1.
(5) application (DIV2)
602
Page 212
1764
Hence follows the Necessity of Regeneration.
Hence follows the Necessity of Regeneration.
av vvz dt n1 pp-f n1.
(5) application (DIV2)
604
Page 212
1765
This division between God and his Creature will not admit of any union without a change of Nature.
This division between God and his Creature will not admit of any Union without a change of Nature.
d n1 p-acp np1 cc po31 n1 vmb xx vvi pp-f d n1 p-acp dt n1 pp-f n1.
(5) application (DIV2)
605
Page 212
1766
The carnal mind, as such, can never be reconciled to God before this be wrought. The old frame must be demolished, and a new one reared:
The carnal mind, as such, can never be reconciled to God before this be wrought. The old frame must be demolished, and a new one reared:
dt j n1, c-acp d, vmb av-x vbi vvn p-acp np1 p-acp d vbb vvn. dt j n1 vmb vbi vvn, cc dt j pi vvn:
(5) application (DIV2)
605
Page 212
1767
for a change of State cannot be without a change of Nature.
for a change of State cannot be without a change of Nature.
c-acp dt n1 pp-f n1 vmbx vbi p-acp dt n1 pp-f n1.
(5) application (DIV2)
605
Page 213
1768
'Tis impossible that this Nature, so corrupt and contrary, can ever be reconcil'd to the pure and holy Nature of God;
It's impossible that this Nature, so corrupt and contrary, can ever be reconciled to the pure and holy Nature of God;
pn31|vbz j cst d n1, av j cc j-jn, vmb av vbi vvn p-acp dt j cc j n1 pp-f np1;
(5) application (DIV2)
605
Page 213
1769
what communion hath Light with Darkness? We must be God's Friends, before we can be Sin's Enemies;
what communion hath Light with Darkness? We must be God's Friends, before we can be Since Enemies;
r-crq n1 vhz n1 p-acp n1? pns12 vmb vbi npg1 n2, c-acp pns12 vmb vbi p-acp n2;
(5) application (DIV2)
605
Page 213
1770
the root of bitterness must be taken away, habitual Corruption remov'd, the Heart will never else stand right as a Compass towards Heaven.
the root of bitterness must be taken away, habitual Corruption removed, the Heart will never Else stand right as a Compass towards Heaven.
dt n1 pp-f n1 vmb vbi vvn av, j n1 vvn, dt n1 vmb av-x av vvi j-jn p-acp dt n1 p-acp n1.
(5) application (DIV2)
605
Page 213
1771
Who can ever fight against his Nature? No Man will ever resist the Devil without a change;
Who can ever fight against his Nature? No Man will ever resist the devil without a change;
q-crq vmb av vvi p-acp po31 n1? dx n1 vmb av vvi dt n1 p-acp dt n1;
(5) application (DIV2)
605
Page 213
1772
we cannot without the rooting out this Enmity, make a profitable approach to God.
we cannot without the rooting out this Enmity, make a profitable approach to God.
pns12 vmbx p-acp dt n-vvg av d n1, vvb dt j n1 p-acp np1.
(5) application (DIV2)
605
Page 213
1773
What expectation canst thou have of a good look from him, when thou comest to him with all thy natural Hatred of him? How canst thou dare to come to him, who knows every circumstance of thy Enmity better than thou dost thy Name,
What expectation Canst thou have of a good look from him, when thou Comest to him with all thy natural Hatred of him? How Canst thou Dare to come to him, who knows every circumstance of thy Enmity better than thou dost thy Name,
q-crq n1 vm2 pns21 vhi pp-f dt j n1 p-acp pno31, c-crq pns21 vv2 p-acp pno31 p-acp d po21 j n1 pp-f pno31? q-crq vm2 pns21 vvi pc-acp vvi p-acp pno31, r-crq vvz d n1 pp-f po21 n1 av-jc cs pns21 vd2 po21 n1,
(5) application (DIV2)
605
Page 213
1774
and is so well acquainted with thy Heart? What hopes can you have of any answer from him? If we bring our wickednesses with us to Gilgal, the place of Worship,
and is so well acquainted with thy Heart? What hope's can you have of any answer from him? If we bring our Wickednesses with us to Gilgal, the place of Worship,
cc vbz av av vvn p-acp po21 n1? q-crq n2 vmb pn22 vhi pp-f d n1 p-acp pno31? cs pns12 vvb po12 n2 p-acp pno12 p-acp np1, dt n1 pp-f n1,
(5) application (DIV2)
605
Page 214
1775
even there in the solemnest Duties will God hate us, Hos. 9.15. All their wickedness is in Gilgal, for there I hated them.
even there in the solemnest Duties will God hate us, Hos. 9.15. All their wickedness is in Gilgal, for there I hated them.
av a-acp p-acp dt js n2 vmb np1 vvi pno12, np1 crd. d po32 n1 vbz p-acp np1, c-acp a-acp pns11 vvd pno32.
(5) application (DIV2)
605
Page 214
1776
If the mind be fill'd with hostile principles against the purity of God's commands, it must be unexperienced and unactive to every good work, Tit. 1. ult. To every good work reprobate.
If the mind be filled with hostile principles against the purity of God's commands, it must be unexperienced and unactive to every good work, Tit. 1. ult. To every good work Reprobate.
cs dt n1 vbb vvn p-acp j n2 p-acp dt n1 pp-f npg1 n2, pn31 vmb vbi j cc j p-acp d j n1, np1 crd n1. p-acp d j n1 j-jn.
(5) application (DIV2)
605
Page 214
1777
If the Head be sick, needs must the Heart be faint. If the counselling-faculty be false, cursed must be all its advice. 7. Information.
If the Head be sick, needs must the Heart be faint. If the counselling-faculty be false, cursed must be all its Advice. 7. Information.
cs dt n1 vbb j, av vmb dt n1 vbb j. cs dt n1 vbb j, j-vvn vmb vbi d po31 n1. crd n1.
(5) application (DIV2)
605
Page 214
1778
That is not Grace which doth not alter Nature. Morality therefore is not Grace, because it doth not change Nature;That is not Grace which does not altar Nature. Morality Therefore is not Grace, Because it does not change Nature;
cst vbz xx n1 r-crq vdz xx vvi n1. n1 av vbz xx n1, c-acp pn31 vdz xx vvi n1;
(5) application (DIV2)
607
Page 214
1779
if it did, many of the Heathens were as near to God as the best of Christians;
if it did, many of the heathens were as near to God as the best of Christians;
cs pn31 vdd, d pp-f dt n2-jn vbdr c-acp av-j p-acp np1 p-acp dt js pp-f np1;
(5) application (DIV2)
608
Page 214
1780
whatsoever may be done by the strength of Nature, cannot alter it: for no Nature can change it self.
whatsoever may be done by the strength of Nature, cannot altar it: for no Nature can change it self.
r-crq vmb vbi vdn p-acp dt n1 pp-f n1, vmbx vvi pn31: c-acp dx n1 vmb vvi pn31 n1.
(5) application (DIV2)
608
Page 214
1781
Poyson may be great within the Skin, like to a Viper's, be we never so speckled with a Reformation.
Poison may be great within the Skin, like to a Viper's, be we never so speckled with a Reformation.
n1 vmb vbi j p-acp dt n1, av-j p-acp dt ng1, vbi po12 av-x av j-vvg p-acp dt n1.
(5) application (DIV2)
608
Page 214
1782
Freedom from gross Sins argues not a friendship to God.
Freedom from gross Sins argues not a friendship to God.
n1 p-acp j n2 vvz xx dt n1 p-acp np1.
(5) application (DIV2)
608
Page 214
1783
None were so great Enemies to Christ as the Pharisees, to whom Christ gives no better a Title,
None were so great Enemies to christ as the Pharisees, to whom christ gives no better a Title,
pix vbdr av j n2 p-acp np1 p-acp dt np2, p-acp ro-crq np1 vvz dx jc dt n1,
(5) application (DIV2)
608
Page 215
1784
than that of the Devil's Children, and charges them with the hatred both of himself and his Father, Joh. 15.24. The Enmity may be the greater under a zealous and devout Morality.
than that of the Devil's Children, and charges them with the hatred both of himself and his Father, John 15.24. The Enmity may be the greater under a zealous and devout Morality.
cs d pp-f dt ng1 n2, cc vvz pno32 p-acp dt n1 av-d pp-f px31 cc po31 n1, np1 crd. dt n1 vmb vbi dt jc p-acp dt j cc j n1.
(5) application (DIV2)
608
Page 215
1785
The poor Publicans crowded in to Christ, while the self-righteous Jews derided him, and rejected the counsel of God, and put the word of God from them.
The poor Publicans crowded in to christ, while the self-righteous jews derided him, and rejected the counsel of God, and put the word of God from them.
dt j n2 vvn p-acp p-acp np1, cs dt j np2 vvn pno31, cc vvd dt n1 pp-f np1, cc vvi dt n1 pp-f np1 p-acp pno32.
(5) application (DIV2)
608
Page 215
1786
'Tis a foolish thing for men to boast of their own Heart, or outward conformity;
It's a foolish thing for men to boast of their own Heart, or outward conformity;
pn31|vbz dt j n1 p-acp n2 pc-acp vvi pp-f po32 d n1, cc j n1;
(5) application (DIV2)
608
Page 215
1787
thou canst not tell how soon that heart thou braggest of, may boil out its Enmity.
thou Canst not tell how soon that heart thou braggest of, may boil out its Enmity.
pns21 vm2 xx vvi c-crq av d n1 pns21 vv2 pp-f, vmb vvi av po31 n1.
(5) application (DIV2)
608
Page 215
1788
The Plant which is pleasant to the Eye, may be poyson to the Stomach.
The Plant which is pleasant to the Eye, may be poison to the Stomach.
dt n1 r-crq vbz j p-acp dt n1, vmb vbi n1 p-acp dt n1.
(5) application (DIV2)
608
Page 215
1789
Boast not therefore of thy glossy Morality, thy checquered Skin, so long as there is a venom in thy Nature.
Boast not Therefore of thy glossy Morality, thy checkered Skin, so long as there is a venom in thy Nature.
n1 xx av pp-f po21 j n1, po21 j-vvn n1, av av-j c-acp pc-acp vbz dt n1 p-acp po21 n1.
(5) application (DIV2)
608
Page 215
1790
Whatsoever excellencies a Natural Man hath, are all tainted with this poison, his Wisdom, Learning, Moral Virtue,
Whatsoever excellencies a Natural Man hath, Are all tainted with this poison, his Wisdom, Learning, Moral Virtue,
r-crq n2 dt j n1 vhz, vbr d vvn p-acp d n1, po31 n1, n1, j n1,
(5) application (DIV2)
608
Page 215
1791
and are rather aggravations than excuses. 8. Information. Hence follows the Necessity of applying thy self to Christ.
and Are rather aggravations than excuses. 8. Information. Hence follows the Necessity of applying thy self to christ.
cc vbr av-c n2 cs n2. crd n1. av vvz dt n1 pp-f vvg po21 n1 p-acp np1.
(5) application (DIV2)
608
Page 215
1792
As there is a necessity of a change of Nature in us, because our Enmity to God is a Moral Enmity;
As there is a necessity of a change of Nature in us, Because our Enmity to God is a Moral Enmity;
p-acp pc-acp vbz dt n1 pp-f dt n1 pp-f n1 p-acp pno12, c-acp po12 n1 p-acp np1 vbz dt j n1;
(5) application (DIV2)
611
Page 216
1793
so there is a necessity of a compensation and satisfaction to God for the preservation of God's honour,
so there is a necessity of a compensation and satisfaction to God for the preservation of God's honour,
av a-acp vbz dt n1 pp-f dt n1 cc n1 p-acp np1 p-acp dt n1 pp-f npg1 n1,
(5) application (DIV2)
611
Page 216
1794
because it is an unjust Enmity, not rising from any injury that ever God did to us;
Because it is an unjust Enmity, not rising from any injury that ever God did to us;
c-acp pn31 vbz dt j n1, xx vvg p-acp d n1 cst av np1 vdd p-acp pno12;
(5) application (DIV2)
611
Page 216
1795
And because his Enmity to us, provoked by our disaffection to him, is a legal Enmity, his Law violated must be satisfied.
And Because his Enmity to us, provoked by our disaffection to him, is a Legal Enmity, his Law violated must be satisfied.
cc c-acp po31 n1 p-acp pno12, vvn p-acp po12 n1 p-acp pno31, vbz dt j n1, po31 n1 vvn vmb vbi vvn.
(5) application (DIV2)
611
Page 216
1796
Our Enmity is unjust, and therefore must be parted with; God's Enmity against us is just, and therefore must be removed by a Satisfaction.
Our Enmity is unjust, and Therefore must be parted with; God's Enmity against us is just, and Therefore must be removed by a Satisfaction.
po12 n1 vbz j, cc av vmb vbi vvn p-acp; npg1 n1 p-acp pno12 vbz j, cc av vmb vbi vvn p-acp dt n1.
(5) application (DIV2)
611
Page 216
1797
And since we are unable to give God a compensation for our Wrongs, we must have recourse by Faith to that Blood which hath given him a compleat satisfaction.
And since we Are unable to give God a compensation for our Wrongs, we must have recourse by Faith to that Blood which hath given him a complete satisfaction.
cc c-acp pns12 vbr j pc-acp vvi np1 dt n1 p-acp po12 n2-jn, pns12 vmb vhi n1 p-acp n1 p-acp d n1 r-crq vhz vvn pno31 dt j n1.
(5) application (DIV2)
611
Page 216
1798
'Tis Christ only that satisfies God for us, by the shedding of his Blood, and removes our Enmity by the operation of his Spirit. 9. Information.
It's christ only that Satisfies God for us, by the shedding of his Blood, and removes our Enmity by the operation of his Spirit. 9. Information.
pn31|vbz np1 av-j d vvz np1 p-acp pno12, p-acp dt n-vvg pp-f po31 n1, cc vvz po12 n1 p-acp dt n1 pp-f po31 n1. crd n1.
(5) application (DIV2)
611
Page 216
1799
See hence the reason of the difficulty of Conversion, and the little success the Gospel hath.
See hence the reason of the difficulty of Conversion, and the little success the Gospel hath.
vvb av dt n1 pp-f dt n1 pp-f n1, cc dt j n1 dt n1 vhz.
(5) application (DIV2)
613
Page 216
1800
All the Words in the World will not change Nature;
All the Words in the World will not change Nature;
d dt n2 p-acp dt n1 vmb xx vvi n1;
(5) application (DIV2)
614
Page 217
1801
Men strive against the Spirit, and will not come under the power of it if they might have their own will.
Men strive against the Spirit, and will not come under the power of it if they might have their own will.
n2 vvb p-acp dt n1, cc vmb xx vvi p-acp dt n1 pp-f pn31 cs pns32 vmd vhi po32 d n1.
(5) application (DIV2)
614
Page 217
1802
Can you by Exhortations ever reconcile a Wolf and a Lamb? Can you by rational Arguments new-mould the nature of a fierce Lion,
Can you by Exhortations ever reconcile a Wolf and a Lamb? Can you by rational Arguments new-mould the nature of a fierce lion,
vmb pn22 p-acp n2 av vvi dt n1 cc dt n1? vmb pn22 p-acp j ng1 n1 dt n1 pp-f dt j n1,
(5) application (DIV2)
614
Page 217
1803
or by moral discourses stop the Tide of the Sea? Though Man be a rational Creature,
or by moral discourses stop the Tide of the Sea? Though Man be a rational Creature,
cc p-acp j n2 vvb dt n1 pp-f dt n1? cs n1 vbb dt j n1,
(5) application (DIV2)
614
Page 217
1804
yet corrupt Habits in him answer to meer Nature in them, and sway, and Tide us as much against God.
yet corrupt Habits in him answer to mere Nature in them, and sway, and Tide us as much against God.
av j n2 p-acp pno31 n1 p-acp j n1 p-acp pno32, cc n1, cc n1 pno12 p-acp d p-acp np1.
(5) application (DIV2)
614
Page 217
1805
Grave discourses can never set a Man straight that is born crooked.
Grave discourses can never Set a Man straight that is born crooked.
j n2 vmb av-x vvi dt n1 av cst vbz vvn j.
(5) application (DIV2)
614
Page 217
1806
'Tis no easy thing for the Heart of Man, possessed so long by this cursed principle, to surrender it self upon God's Summons;
It's no easy thing for the Heart of Man, possessed so long by this cursed principle, to surrender it self upon God's Summons;
pn31|vbz dx j n1 p-acp dt n1 pp-f n1, vvn av av-j p-acp d j-vvn n1, pc-acp vvi pn31 n1 p-acp npg1 n1;
(5) application (DIV2)
614
Page 217
1807
Men are not so easily reconciled, when the hatred hath been hereditary in the Family; this hath been of as long a standing, within a few Hours, as Adam himself.
Men Are not so Easily reconciled, when the hatred hath been hereditary in the Family; this hath been of as long a standing, within a few Hours, as Adam himself.
n2 vbr xx av av-j vvn, c-crq dt n1 vhz vbn j p-acp dt n1; d vhz vbn pp-f a-acp av-j dt vvg, p-acp dt d n2, c-acp np1 px31.
(5) application (DIV2)
614
Page 217
1808
To turn to God in ways of Righteousness, is contrary to the stream of corrupt Nature,
To turn to God in ways of Righteousness, is contrary to the stream of corrupt Nature,
p-acp n1 p-acp np1 p-acp n2 pp-f n1, vbz j-jn p-acp dt n1 pp-f j n1,
(5) application (DIV2)
614
Page 217
1809
and therefore it must be overpowered by a flood of Almighty Grace, as the stream of the River is by the Tide of the Sea. 10. Information.
and Therefore it must be overpowered by a flood of Almighty Grace, as the stream of the River is by the Tide of the Sea. 10. Information.
cc av pn31 vmb vbi vvn p-acp dt n1 pp-f j-jn n1, c-acp dt n1 pp-f dt n1 vbz p-acp dt n1 pp-f dt n1 crd n1.
(5) application (DIV2)
614
Page 217
1810
If there be such an Enmity against the Soveraignty of God in the Heart of Man, this shows us the excellency of Obedience.
If there be such an Enmity against the Sovereignty of God in the Heart of Man, this shows us the excellency of obedience.
cs pc-acp vbb d dt n1 p-acp dt n1 pp-f np1 p-acp dt n1 pp-f n1, d vvz pno12 dt n1 pp-f n1.
(5) application (DIV2)
616
Page 218
1811
'Tis the endeavour of the Creature, as much as in him lies, to exalt God, to keep him upon his Throne, to preserve the Scepter in his Hand,
It's the endeavour of the Creature, as much as in him lies, to exalt God, to keep him upon his Throne, to preserve the Sceptre in his Hand,
pn31|vbz dt n1 pp-f dt n1, c-acp d c-acp p-acp pno31 vvz, pc-acp vvi np1, pc-acp vvi pno31 p-acp po31 n1, pc-acp vvi dt n1 p-acp po31 n1,
(5) application (DIV2)
617
Page 218
1812
and the Crown upon his Head. As Faith is a setting a Seal to the truth of God,
and the Crown upon his Head. As Faith is a setting a Seal to the truth of God,
cc dt n1 p-acp po31 n1 p-acp n1 vbz dt vvg dt n1 p-acp dt n1 pp-f np1,
(5) application (DIV2)
617
Page 218
1813
so is Obedience a setting a Seal to the Dominion of God, and subscribing to the righteousness thereof.
so is obedience a setting a Seal to the Dominion of God, and subscribing to the righteousness thereof.
av vbz n1 dt vvg dt n1 p-acp dt n1 pp-f np1, cc vvg p-acp dt n1 av.
(5) application (DIV2)
617
Page 218
1814
'Tis called a Confirmation of God's Law, an Affection to the Honour of it, Deut. 27.26. Cursed be him that confirms not all the words of this law, to do them.
It's called a Confirmation of God's Law, an Affection to the Honour of it, Deuteronomy 27.26. Cursed be him that confirms not all the words of this law, to do them.
pn31|vbz vvn dt n1 pp-f npg1 n1, dt n1 p-acp dt n1 pp-f pn31, np1 crd. vvd vbb pno31 d vvz xx d dt n2 pp-f d n1, pc-acp vdi pno32.
(5) application (DIV2)
617
Page 218
1815
'Tis an establishing it, as a standing infallible rule, and consequently an Establishing the Law-giver, and an applause to the righteousness of his Government.
It's an establishing it, as a standing infallible Rule, and consequently an Establishing the Lawgiver, and an applause to the righteousness of his Government.
pn31|vbz dt n-vvg pn31, c-acp dt j-vvg j n1, cc av-j dt vvg dt n1, cc dt n1 p-acp dt n1 pp-f po31 n1.
(5) application (DIV2)
617
Page 218
1816
God being the highest perfection, and infinitely good, therefore whatsoever Rule he gives the Creature, must be good and amiable,
God being the highest perfection, and infinitely good, Therefore whatsoever Rule he gives the Creature, must be good and amiable,
np1 vbg dt js n1, cc av-j j, av r-crq n1 pns31 vvz dt n1, vmb vbi j cc j,
(5) application (DIV2)
617
Page 218
1817
or else it cannot proceed from God. A base and vile thing can never proceed from that which is only excellent.
or Else it cannot proceed from God. A base and vile thing can never proceed from that which is only excellent.
cc av pn31 vmbx vvi p-acp np1. dt j cc j n1 vmb av-x vvi p-acp d r-crq vbz av-j j.
(5) application (DIV2)
617
Page 219
1818
An unreasonable thing can never proceed from that which is altogether Reason and Regular;
an unreasonable thing can never proceed from that which is altogether Reason and Regular;
dt j n1 vmb av-x vvi p-acp d r-crq vbz av n1 cc j;
(5) application (DIV2)
617
Page 219
1819
therefore the obedience to God's Law is an acknowledging the excellent Goodness, Love, Wisdom, Righteousness of the Law-giver,
Therefore the Obedience to God's Law is an acknowledging the excellent goodness, Love, Wisdom, Righteousness of the Lawgiver,
av dt n1 p-acp npg1 n1 vbz dt vvg dt j n1, n1, n1, n1 pp-f dt n1,
(5) application (DIV2)
617
Page 219
1820
and a bearing witness to it in the face of the World. The Second Use is for Examination.
and a bearing witness to it in the face of the World. The Second Use is for Examination.
cc dt j-vvg n1 p-acp pn31 p-acp dt n1 pp-f dt n1. dt ord n1 vbz p-acp n1.
(5) application (DIV2)
617
Page 219
1821
Examine your selves by those Demonstrations laid down in the First Part, Whether this Enmity be prevalent in you or no? 1. Have you yet a stoutness of Heart against hearing the Law of God, which crosses the desires of the Flesh? 2. Are you unwilling to be determin'd by divine Injunctions? 3. Doth your Heart swell most against those Laws which are most Spiritual,
Examine your selves by those Demonstrations laid down in the First Part, Whither this Enmity be prevalent in you or no? 1. Have you yet a stoutness of Heart against hearing the Law of God, which Crosses the Desires of the Flesh? 2. are you unwilling to be determined by divine Injunctions? 3. Does your Heart swell most against those Laws which Are most Spiritual,
vvb po22 n2 p-acp d n2 vvn a-acp p-acp dt ord n1, cs d n1 vbi j p-acp pn22 cc dx? crd vhb pn22 av dt n1 pp-f n1 p-acp vvg dt n1 pp-f np1, r-crq vvz dt n2 pp-f dt n1? crd vbr pn22 j pc-acp vbi vvd p-acp j-jn n2? crd vdz po22 n1 vvi av-ds p-acp d n2 r-crq vbr av-ds j,
(5) application (DIV2)
619
Page 219
1822
and which God doth most strictly urge? 4. Do you fall out, and quarrel with your own Consciences,
and which God does most strictly urge? 4. Do you fallen out, and quarrel with your own Consciences,
cc r-crq np1 vdz ds av-j vvi? crd vdb pn22 vvi av, cc n1 p-acp po22 d n2,
(5) application (DIV2)
619
Page 219
1823
when they press upon you any Command of God? 5. Do you countenance that Law in your Members, that Law of Sin, in opposition to the Law of your Mind? 6. Are you willing to be at more pains and expence to violate God's Law,
when they press upon you any Command of God? 5. Do you countenance that Law in your Members, that Law of since, in opposition to the Law of your Mind? 6. are you willing to be At more pains and expense to violate God's Law,
c-crq pns32 vvb p-acp pn22 d n1 pp-f np1? crd vdb pn22 vvi d n1 p-acp po22 n2, cst n1 pp-f n1, p-acp n1 p-acp dt n1 pp-f po22 n1? crd vbr pn22 j pc-acp vbi p-acp dc n2 cc n1 pc-acp vvi npg1 n1,
(5) application (DIV2)
619
Page 220
1824
than to observe it, and preserve the honour of it? 7. Do you perform things materially Righteous,
than to observe it, and preserve the honour of it? 7. Do you perform things materially Righteous,
cs pc-acp vvi pn31, cc vvi dt n1 pp-f pn31? crd vdb pn22 vvi n2 av-jn j,
(5) application (DIV2)
619
Page 220
1825
because of the Agreeableness of them to your humour and constitution, out of respect to your Reputation,
Because of the Agreeableness of them to your humour and constitution, out of respect to your Reputation,
c-acp pp-f dt n1 pp-f pno32 p-acp po22 n1 cc n1, av pp-f n1 p-acp po22 n1,
(5) application (DIV2)
619
Page 220
1826
or, which is worse, out of an affection to some base Lust and carnal End,
or, which is Worse, out of an affection to Some base Lust and carnal End,
cc, r-crq vbz av-jc, av pp-f dt n1 p-acp d j n1 cc j vvb,
(5) application (DIV2)
619
Page 220
1827
or out of a slavish Fear of God? 8. Are the Laws of Men more valued and fear'd by you than the Laws of God? Do you more readily obey them? 9. Are you desirous and diligent in the drawing Men from compliance with God's Laws, to be your Companions in any Sin you are addicted unto? 10. Do you take pleasure in the affronts Men offer to God,
or out of a slavish fear of God? 8. are the Laws of Men more valued and feared by you than the Laws of God? Do you more readily obey them? 9. are you desirous and diligent in the drawing Men from compliance with God's Laws, to be your Sodales in any since you Are addicted unto? 10. Do you take pleasure in the affronts Men offer to God,
cc av pp-f dt j n1 pp-f np1? crd vbr dt n2 pp-f n2 av-dc vvn cc vvn p-acp pn22 cs dt n2 pp-f np1? vdb pn22 av-dc av-j vvi pno32? crd vbr pn22 j cc j p-acp dt vvg n2 p-acp n1 p-acp npg1 n2, pc-acp vbi po22 n2 p-acp d n1 pn22 vbr vvn p-acp? crd vdb pn22 vvi n1 p-acp dt vvz n2 vvi p-acp np1,
(5) application (DIV2)
619
Page 220
1828
and make them the matter of your sport and jollity? So much as you find of this Temper in any of your Souls,
and make them the matter of your sport and jollity? So much as you find of this Temper in any of your Souls,
cc vvi pno32 dt n1 pp-f po22 n1 cc n1? av av-d c-acp pn22 vvb pp-f d vvi p-acp d pp-f po22 n2,
(5) application (DIV2)
619
Page 220
1829
so much of Enmity there is. The Third Use is for Exhortation to Sinners. 1. Lay down thy Arms against God.
so much of Enmity there is. The Third Use is for Exhortation to Sinners. 1. Lay down thy Arms against God.
av d pp-f n1 a-acp vbz. dt ord n1 vbz p-acp n1 p-acp n2. crd vvd a-acp po21 n2 p-acp np1.
(5) application (DIV2)
619
Page 220
1830
How can you hear these things without saying, Lord deliver me from this Nature.
How can you hear these things without saying, Lord deliver me from this Nature.
q-crq vmb pn22 vvi d n2 p-acp vvg, n1 vvb pno11 p-acp d n1.
(5) application (DIV2)
622
Page 221
1831
Oh! what should I be an enemy to so good a God? Did God put Enmity between the Seed of the Woman,
Oh! what should I be an enemy to so good a God? Did God put Enmity between the Seed of the Woman,
uh q-crq vmd pns11 vbi dt n1 p-acp av j dt n1? vdd np1 vvi n1 p-acp dt n1 pp-f dt n1,
(5) application (DIV2)
622
Page 221
1832
and the Seed of the Serpent? and shall I put an Enmity between God and my Soul,
and the Seed of the Serpent? and shall I put an Enmity between God and my Soul,
cc dt n1 pp-f dt n1? cc vmb pns11 vvi dt n1 p-acp np1 cc po11 n1,
(5) application (DIV2)
622
Page 221
1833
and a Love between my Heart and the Serpent? Shall I change this Promise of God,
and a Love between my Heart and the Serpent? Shall I change this Promise of God,
cc dt n1 p-acp po11 n1 cc dt n1? vmb pns11 vvi d n1 pp-f np1,
(5) application (DIV2)
622
Page 221
1834
and make my dearest Affections embrace the Serpent's Seed, and refuse God himself? Lay down thy Cudgels, strip thy self, yield thy self to him upon his own terms.
and make my dearest Affections embrace the Serpent's Seed, and refuse God himself? Lay down thy Cudgels, strip thy self, yield thy self to him upon his own terms.
cc vvb po11 js-jn n2 vvb dt ng1 n1, cc vvi np1 px31? n1 a-acp po21 n2, vvb po21 n1, vvb po21 n1 p-acp pno31 p-acp po31 d n2.
(5) application (DIV2)
622
Page 221
1835
How canst thou sit down at rest in hating God, and being hated by him? While thou art in thy Natural condition, thou canst not be a friend to God:
How Canst thou fit down At rest in hating God, and being hated by him? While thou art in thy Natural condition, thou Canst not be a friend to God:
q-crq vm2 pns21 vvi a-acp p-acp n1 p-acp vvg np1, cc vbg vvn p-acp pno31? cs pns21 vb2r p-acp po21 j n1, pns21 vm2 xx vbi dt n1 p-acp np1:
(5) application (DIV2)
622
Page 221
1836
For they that are in the flesh, cannot please him, Rom. 8.8.
For they that Are in the Flesh, cannot please him, Rom. 8.8.
c-acp pns32 cst vbr p-acp dt n1, vmbx vvi pno31, np1 crd.
(5) application (DIV2)
622
Page 221
1837
How can two walk together, unless they be agreed? We must change our Enmity into Friendship if ever we would be happy.
How can two walk together, unless they be agreed? We must change our Enmity into Friendship if ever we would be happy.
q-crq vmb crd n1 av, cs pns32 vbb vvn? pns12 vmb vvi po12 n1 p-acp n1 cs av pns12 vmd vbi j.
(5) application (DIV2)
622
Page 221
1838
We must accept of his terms, to be at peace with him, or feel the bitter fruits of his powerful Justice.
We must accept of his terms, to be At peace with him, or feel the bitter fruits of his powerful justice.
pns12 vmb vvi pp-f po31 n2, pc-acp vbi p-acp n1 p-acp pno31, cc vvb dt j n2 pp-f po31 j n1.
(5) application (DIV2)
622
Page 221
1839
We may pronounce in the Presence of God, That if we henceforward endeavour not to get out of a Natural state, it is a resolute maintaining the War against Heaven.
We may pronounce in the Presence of God, That if we henceforward endeavour not to get out of a Natural state, it is a resolute maintaining the War against Heaven.
pns12 vmb vvi p-acp dt n1 pp-f np1, cst cs pns12 av vvb xx pc-acp vvi av pp-f dt j n1, pn31 vbz dt j vvg dt n1 p-acp n1.
(5) application (DIV2)
622
Page 222
1840
2. Lament this Enmity, and be humbled for it.
2. Lament this Enmity, and be humbled for it.
crd vvb d n1, cc vbi vvn p-acp pn31.
(5) application (DIV2)
623
Page 222
1841
If there be a common ingenuity, it will make thee tremble to think of thy hatred of Mercy it self.
If there be a Common ingenuity, it will make thee tremble to think of thy hatred of Mercy it self.
cs pc-acp vbi dt j n1, pn31 vmb vvi pno21 vvb pc-acp vvi pp-f po21 n1 pp-f n1 pn31 n1.
(5) application (DIV2)
624
Page 222
1842
Every Sin is a branch of this Enmity, and doth contribute to the encrease of it,
Every since is a branch of this Enmity, and does contribute to the increase of it,
np1 n1 vbz dt n1 pp-f d n1, cc vdz vvi p-acp dt n1 pp-f pn31,
(5) application (DIV2)
624
Page 222
1843
as Acts strengthen Habits, and as every part of the Sea, according to its quantity and strength, contributes to the roaring and violent Irruptions of it. We have robb'd God;
as Acts strengthen Habits, and as every part of the Sea, according to its quantity and strength, contributes to the roaring and violent Irruptions of it. We have robbed God;
c-acp n2 vvb n2, cc c-acp d n1 pp-f dt n1, vvg p-acp po31 n1 cc n1, vvz p-acp dt j-vvg cc j n2 pp-f pn31. pns12 vhb vvd np1;
(5) application (DIV2)
624
Page 222
1844
for as much Obedience as we have given to the Flesh, we have taken from God:
for as much obedience as we have given to the Flesh, we have taken from God:
c-acp c-acp d n1 c-acp pns12 vhb vvn p-acp dt n1, pns12 vhb vvn p-acp np1:
(5) application (DIV2)
624
Page 222
1845
Therefore rise as high as the Fountain in your Humiliations;
Therefore rise as high as the Fountain in your Humiliations;
av vvb c-acp j c-acp dt n1 p-acp po22 n2;
(5) application (DIV2)
624
Page 222
1846
and lie low, not for a particular Sin only, but for that Enmity in thy Nature, which is the root of all the Sins thou ever didst act.
and lie low, not for a particular since only, but for that Enmity in thy Nature, which is the root of all the Sins thou ever didst act.
cc vvb j, xx p-acp dt j n1 av-j, cc-acp p-acp d n1 p-acp po21 n1, r-crq vbz dt n1 pp-f d dt n2 pns21 av vdd2 vvi.
(5) application (DIV2)
624
Page 222
1847
The Evil in our Actions is transient;
The Evil in our Actions is Transient;
dt j-jn p-acp po12 n2 vbz j;
(5) application (DIV2)
624
Page 222
1848
but there is a perfect and overflowing Fulness of Evil in thy Nature to animate a thousand Acts of the same kind;
but there is a perfect and overflowing Fullness of Evil in thy Nature to animate a thousand Acts of the same kind;
cc-acp pc-acp vbz dt j cc j-vvg n1 pp-f j-jn p-acp po21 n1 pc-acp vvi dt crd n2 pp-f dt d n1;
(5) application (DIV2)
624
Page 222
1849
as the habit of Love to God resident in the Soul, can command and spirit a thousand Acts with its own Nature. 4thly. The Fourth Use of Exhortation.
as the habit of Love to God resident in the Soul, can command and Spirit a thousand Acts with its own Nature. 4thly. The Fourth Use of Exhortation.
c-acp dt n1 pp-f n1 p-acp np1 j-jn p-acp dt n1, vmb vvi cc n1 dt crd n2 p-acp po31 d n1. j. dt ord n1 pp-f n1.
(5) application (DIV2)
624
Page 223
1850
1. To Regenerate persons, such as by the powerful working of the Grace of God,
1. To Regenerate Persons, such as by the powerful working of the Grace of God,
crd p-acp vvn n2, d c-acp p-acp dt j n-vvg pp-f dt n1 pp-f np1,
(5) application (DIV2)
626
Page 223
1851
and the over-ruling Hand of the Spirit, have been brought out of this state of Enmity.
and the overruling Hand of the Spirit, have been brought out of this state of Enmity.
cc dt j n1 pp-f dt n1, vhb vbn vvn av pp-f d n1 pp-f n1.
(5) application (DIV2)
626
Page 223
1852
Besides those things which you may gather from the former Informations, as to grow up in all the parts of the New Creature, to further and advance that Regenerate Work in your Soul:
Beside those things which you may gather from the former Informations, as to grow up in all the parts of the New Creature, to further and advance that Regenerate Work in your Soul:
p-acp d n2 r-crq pn22 vmb vvi p-acp dt j n2, c-acp pc-acp vvi a-acp p-acp d dt n2 pp-f dt j n1, p-acp jc cc vvi d vvn n1 p-acp po22 n1:
(5) application (DIV2)
626
Page 223
1853
To make frequent Applications of the Blood of Christ, and to have your Heart lifted up in the Ways of God,
To make frequent Applications of the Blood of christ, and to have your Heart lifted up in the Ways of God,
pc-acp vvi j n2 pp-f dt n1 pp-f np1, cc pc-acp vhi po22 n1 vvd a-acp p-acp dt n2 pp-f np1,
(5) application (DIV2)
626
Page 223
1854
and Obedience to him, thereby to bear witness to Christ, the Righteousness of God in his Administrations in the World:
and obedience to him, thereby to bear witness to christ, the Righteousness of God in his Administrations in the World:
cc n1 p-acp pno31, av pc-acp vvi n1 p-acp np1, dt n1 pp-f np1 p-acp po31 n2 p-acp dt n1:
(5) application (DIV2)
626
Page 223
1855
Let me advise to these things.
Let me Advice to these things.
vvb pno11 vvi p-acp d n2.
(5) application (DIV2)
626
Page 223
1856
1. Possess your Hearts with great Admirations of the Grace of God towards you, in wounding this Enmity in your Hearts, and changing your State.
1. Possess your Hearts with great Admirations of the Grace of God towards you, in wounding this Enmity in your Hearts, and changing your State.
crd vvb po22 n2 p-acp j n2 pp-f dt n1 pp-f np1 p-acp pn22, p-acp vvg d n1 p-acp po22 n2, cc vvg po22 n1.
(5) application (DIV2)
627
Page 223
1857
The Apostle winds up our Admirations of the Love of Christ upon this Peg, Rom. 5.10. When we were enemies, we were reconcil'd to God by the death of his Son;
The Apostle winds up our Admirations of the Love of christ upon this Peg, Rom. 5.10. When we were enemies, we were reconciled to God by the death of his Son;
dt n1 n2 p-acp po12 n2 pp-f dt n1 pp-f np1 p-acp d vvi, np1 crd. c-crq pns12 vbdr n2, pns12 vbdr vvn p-acp np1 p-acp dt n1 pp-f po31 n1;
(5) application (DIV2)
628
Page 224
1858
much more being reconcil'd, we shall be sav'd by his life. much more being reconciled, we shall be saved by his life.
av-d av-dc vbg vvn, pns12 vmb vbi vvn p-acp po31 n1.
(5) application (DIV2)
628
Page 224
1859
Our Salvation from Sin by Regeneration, is the fruit of his Resurrection and Life, as our Salvation from the Guilt of Sin by Satisfaction was the fruit of his Death:
Our Salvation from since by Regeneration, is the fruit of his Resurrection and Life, as our Salvation from the Gilded of since by Satisfaction was the fruit of his Death:
po12 n1 p-acp n1 p-acp n1, vbz dt n1 pp-f po31 n1 cc n1, c-acp po12 n1 p-acp dt j-vvn pp-f n1 p-acp n1 vbds dt n1 pp-f po31 n1:
(5) application (DIV2)
628
Page 224
1860
And not only so, saith he, v. 11. But we also joy in God through our Lord Jesus Christ, by whom we now receive the atonement.
And not only so, Says he, v. 11. But we also joy in God through our Lord jesus christ, by whom we now receive the atonement.
cc xx av-j av, vvz pns31, n1 crd p-acp pns12 av vvb p-acp np1 p-acp po12 n1 np1 np1, p-acp ro-crq pns12 av vvi dt n1.
(5) application (DIV2)
628
Page 224
1861
This Reconciliation of us being the fruit of the first Promise, of breaking the Serpent's Head, Gen. 3.15. i. e. The projects and designs of the Devil, to set God and Man at eternal Variance, makes it the more admirable:
This Reconciliation of us being the fruit of the First Promise, of breaking the Serpent's Head, Gen. 3.15. i. e. The projects and designs of the devil, to Set God and Man At Eternal Variance, makes it the more admirable:
d n1 pp-f pno12 vbg dt n1 pp-f dt ord n1, pp-f vvg dt ng1 n1, np1 crd. sy. sy. dt n2 cc n2 pp-f dt n1, pc-acp vvi np1 cc n1 p-acp j n1, vvz pn31 dt av-dc j:
(5) application (DIV2)
628
Page 224
1862
That as soon as Man had immediately after his Creation, and being made Lord of the rest of the sublunary Creatures, cast off his Lord and Creator, that just at that time, under the present sense of that unworthy Slight, he should be laying about for the good of fallen Man,
That as soon as Man had immediately After his Creation, and being made Lord of the rest of the sublunary Creatures, cast off his Lord and Creator, that just At that time, under the present sense of that unworthy Slight, he should be laying about for the good of fallen Man,
cst c-acp av c-acp n1 vhd av-j p-acp po31 n1, cc vbg vvn n1 pp-f dt n1 pp-f dt j n2, vvd a-acp po31 n1 cc n1, cst av p-acp d n1, p-acp dt j n1 pp-f cst j n1, pns31 vmd vbi vvg a-acp p-acp dt j pp-f j-vvn n1,
(5) application (DIV2)
628
Page 224
1863
and make a promise for the dissolving this Enmity, and change this Resistance of God into a more Righteous one;
and make a promise for the dissolving this Enmity, and change this Resistance of God into a more Righteous one;
cc vvi dt n1 p-acp dt vvg d n1, cc vvi d n1 pp-f np1 p-acp dt av-dc j pi;
(5) application (DIV2)
628
Page 225
1864
viz. A Variance with, and an eternal Enmity against the Serpent.viz. A Variance with, and an Eternal Enmity against the Serpent.
n1 dt n1 p-acp, cc dt j n1 p-acp dt n1.
(5) application (DIV2)
628
Page 225
1865
And hath not this been the Case of some of our Souls, that God hath grapled with us,
And hath not this been the Case of Some of our Souls, that God hath grappled with us,
cc vhz xx d vbn dt n1 pp-f d pp-f po12 n2, cst np1 vhz vvd p-acp pno12,
(5) application (DIV2)
629
Page 225
1866
and chang'd the Current of our Wills, even at the very time of the spitting out our venomous disaffection against him? It was Paul 's Case,
and changed the Current of our Wills, even At the very time of the spitting out our venomous disaffection against him? It was Paul is Case,
cc vvd dt n1 pp-f po12 n2, av p-acp dt j n1 pp-f dt j-vvg av po12 j n1 p-acp pno31? pn31 vbds np1 vbz n1,
(5) application (DIV2)
629
Page 225
1867
and the Case of many, I am sure, since that time:
and the Case of many, I am sure, since that time:
cc dt n1 pp-f d, pns11 vbm j, c-acp cst n1:
(5) application (DIV2)
629
Page 225
1868
If such a Circumstance as this did attend thy first Conversion, it should methinks enlarge thy Notes,
If such a Circumstance as this did attend thy First Conversion, it should methinks enlarge thy Notes,
cs d dt n1 c-acp d vdd vvi po21 ord n1, pn31 vmd vvz vvi po21 n2,
(5) application (DIV2)
629
Page 225
1869
and wind up thy Astonishments to a higher pitch.
and wind up thy Astonishments to a higher pitch.
cc vvi a-acp po21 n2 p-acp dt jc n1.
(5) application (DIV2)
629
Page 225
1870
But howsoever it be, change your Complaints into Praises for your Deliverance, though it be as yet imperfect.
But howsoever it be, change your Complaints into Praises for your Deliverance, though it be as yet imperfect.
cc-acp c-acp pn31 vbb, vvb po22 n2 p-acp n2 p-acp po22 n1, cs pn31 vbi c-acp av j.
(5) application (DIV2)
629
Page 225
1871
A lively and warm sense of it would quicken thy Obedience, and spirit thee more in the ways of God than all thy Complaints can do.
A lively and warm sense of it would quicken thy obedience, and Spirit thee more in the ways of God than all thy Complaints can do.
dt j cc j n1 pp-f pn31 vmd vvi po21 n1, cc n1 pno21 av-dc p-acp dt n2 pp-f np1 cs d po21 n2 vmb vdi.
(5) application (DIV2)
629
Page 225
1872
'Tis to the Grace of God that we owe the decays of it.
It's to the Grace of God that we owe the decays of it.
pn31|vbz p-acp dt n1 pp-f np1 cst pns12 vvb dt n2 pp-f pn31.
(5) application (DIV2)
629
Page 225
1873
'Tis a particular assisting Grace that keeps it down, and binds it up at any time.
It's a particular assisting Grace that keeps it down, and binds it up At any time.
pn31|vbz dt j vvg n1 cst vvz pn31 a-acp, cc vvz pn31 a-acp p-acp d n1.
(5) application (DIV2)
629
Page 225
1874
If we are sometimes without considerable disturbances by it, it is not for want of the Will of the Flesh,
If we Are sometime without considerable disturbances by it, it is not for want of the Will of the Flesh,
cs pns12 vbr av p-acp j n2 p-acp pn31, pn31 vbz xx p-acp n1 pp-f dt n1 pp-f dt n1,
(5) application (DIV2)
629
Page 225
1875
nor for want of Strength enough in the Flesh, even in the best of Men,
nor for want of Strength enough in the Flesh, even in the best of Men,
ccx p-acp n1 pp-f n1 av-d p-acp dt n1, av p-acp dt js pp-f n2,
(5) application (DIV2)
629
Page 226
1876
but it is stak'd down, and stopt by the powerful Operation of the Spirit, and the working of irresistible Grace.
but it is staked down, and stopped by the powerful Operation of the Spirit, and the working of irresistible Grace.
cc-acp pn31 vbz vvn a-acp, cc vvd p-acp dt j n1 pp-f dt n1, cc dt n-vvg pp-f j n1.
(5) application (DIV2)
629
Page 226
1877
To this purpose often reflect upon your former State; it will set a Gloss upon the Grace of God.
To this purpose often reflect upon your former State; it will Set a Gloss upon the Grace of God.
p-acp d n1 av vvb p-acp po22 j n1; pn31 vmb vvi dt n1 p-acp dt n1 pp-f np1.
(5) application (DIV2)
629
Page 226
1878
The more disingenuous our Enmity was, the more illustrious will it make the Love of God to appear in our eye. 2dly. Endeavour to hate Sin as much as thou hast hated God.
The more disingenuous our Enmity was, the more illustrious will it make the Love of God to appear in our eye. 2dly. Endeavour to hate since as much as thou hast hated God.
dt av-dc j po12 n1 vbds, dt av-dc j vmb pn31 vvi dt n1 pp-f np1 pc-acp vvi p-acp po12 n1. av. n1 pc-acp vvi n1 p-acp d c-acp pns21 vh2 vvn np1.
(5) application (DIV2)
629
Page 226
1879
What reason have we to bewail our selves? None of us have ever yet hated Sin so much,
What reason have we to bewail our selves? None of us have ever yet hated since so much,
q-crq n1 vhb pns12 pc-acp vvi po12 n2? pix pp-f pno12 vhb av av j-vvn n1 av av-d,
(5) application (DIV2)
631
Page 226
1880
as naturally we have hated God.
as naturally we have hated God.
c-acp av-j pns12 vhb vvn np1.
(5) application (DIV2)
631
Page 226
1881
Turn this Affection now as much upon thy great Enemy, as thou hast done upon thy best Friend.
Turn this Affection now as much upon thy great Enemy, as thou hast done upon thy best Friend.
n1 d n1 av p-acp d p-acp po21 j n1, c-acp pns21 vh2 vdn p-acp po21 js n1.
(5) application (DIV2)
631
Page 226
1882
The deeper gashes thou hast given to God, Christ, and his Glory, the wider wounds, the harder blows, the sharper stabs give to thy Sin. Have as great an animosity against it,
The Deeper Gashes thou hast given to God, christ, and his Glory, the wider wounds, the harder blows, the sharper stabs give to thy Sin. Have as great an animosity against it,
dt jc-jn n2 pns21 vh2 vvn p-acp np1, np1, cc po31 n1, dt jc n2, dt jc n2, dt jc n2 vvb p-acp po21 np1 vhb p-acp j dt n1 p-acp pn31,
(5) application (DIV2)
631
Page 226
1883
as you have had stoutness of heart against God. Come not under the power of any one:
as you have had stoutness of heart against God. Come not under the power of any one:
c-acp pn22 vhb vhn n1 pp-f n1 p-acp np1. vvb xx p-acp dt n1 pp-f d crd:
(5) application (DIV2)
631
Page 226
1884
Lift up thy hand most against Spiritual Sins: Shew no Obedience to the Law of Sin in thy Members. 3dly. Enflame thy Love to God by all the Considerations thou canst possibly muster up.
Lift up thy hand most against Spiritual Sins: Show no obedience to the Law of since in thy Members. 3dly. Inflame thy Love to God by all the Considerations thou Canst possibly muster up.
vvb a-acp po21 n1 av-ds p-acp j n2: vvb dx n1 p-acp dt n1 pp-f n1 p-acp po21 n2. av. vvi po21 n1 p-acp np1 p-acp d dt n2 pns21 vm2 av-j vvi a-acp.
(5) application (DIV2)
631
Page 226
1885
Outdo thy former disaffection by a greater ardency of Love. Sincerely aim at his Glory. Eye his Command only in every thing thou dost.
Outdo thy former disaffection by a greater ardency of Love. Sincerely aim At his Glory. Eye his Command only in every thing thou dost.
vvi po21 j n1 p-acp dt jc n1 pp-f n1. np1 vvb p-acp po31 n1. n1 po31 n1 av-j p-acp d n1 pns21 vd2.
(5) application (DIV2)
632
Page 227
1886
Delight to please him above thy self.
Delight to please him above thy self.
n1 pc-acp vvi pno31 p-acp po21 n1.
(5) application (DIV2)
632
Page 227
1887
Endeavour by all means to draw others to think well of him, and be at peace with him.
Endeavour by all means to draw Others to think well of him, and be At peace with him.
n1 p-acp d n2 pc-acp vvi n2-jn p-acp vvi av pp-f pno31, cc vbb p-acp n1 p-acp pno31.
(5) application (DIV2)
632
Page 227
1888
Take pleasure in thy conversion of others to him. Rejoice at any Glory he gains in the World.
Take pleasure in thy conversion of Others to him. Rejoice At any Glory he gains in the World.
vvb n1 p-acp po21 n1 pp-f n2-jn p-acp pno31. vvb p-acp d n1 pns31 vvz p-acp dt n1.
(5) application (DIV2)
632
Page 227
1889
The unjust Enmity he receives from others, should procure a greater respect from us to God.
The unjust Enmity he receives from Others, should procure a greater respect from us to God.
dt j n1 pns31 vvz p-acp n2-jn, vmd vvi dt jc n1 p-acp pno12 p-acp np1.
(5) application (DIV2)
632
Page 227
1890
Oh that we could make up by an intenseness of Love, the injury he receives by the enmity of others,
O that we could make up by an intenseness of Love, the injury he receives by the enmity of Others,
uh cst pns12 vmd vvi a-acp p-acp dt n1 pp-f n1, dt n1 pns31 vvz p-acp dt n1 pp-f n2-jn,
(5) application (DIV2)
632
Page 227
1891
and ballance their Hatred by an increase of our Affection!
and balance their Hatred by an increase of our Affection!
cc vvb po32 n1 p-acp dt n1 pp-f po12 n1!
(5) application (DIV2)
632
Page 227
1892
Oh that we could delight our selves in him, as much as we have been displeased with him!
O that we could delight our selves in him, as much as we have been displeased with him!
uh cst pns12 vmd vvi po12 n2 p-acp pno31, c-acp d c-acp pns12 vhb vbn vvn p-acp pno31!
(5) application (DIV2)
632
Page 227
1893
That he might be as dear to us, as he is odious to Devils;
That he might be as dear to us, as he is odious to Devils;
cst pns31 vmd vbi a-acp j-jn p-acp pno12, c-acp pns31 vbz j p-acp n2;
(5) application (DIV2)
632
Page 227
1894
and that the Devils themselves, in the degrees of their detestation of God, might not outstrip us in the degrees of our affection to him. 4thly. Bewail this Enmity.
and that the Devils themselves, in the Degrees of their detestation of God, might not outstrip us in the Degrees of our affection to him. 4thly. Bewail this Enmity.
cc cst dt n2 px32, p-acp dt n2 pp-f po32 n1 pp-f np1, vmd xx vvi pno12 p-acp dt n2 pp-f po12 n1 p-acp pno31. j. vvi d n1.
(5) application (DIV2)
632
Page 227
1895
Are the best of us perfect? Are we stript of all reliques of it? Has any man on Earth put off the dregs of the Flesh,
are the best of us perfect? are we stripped of all Relics of it? Has any man on Earth put off the dregs of the Flesh,
vbr dt js pp-f pno12 j? vbr pns12 vvn pp-f d n2 pp-f pn31? vhz d n1 p-acp n1 vvd a-acp dt n2 pp-f dt n1,
(5) application (DIV2)
634
Page 228
1896
and commenc'd an Angel in Purity? Have we got the start of all the Saints of old,
and commenced an Angel in Purity? Have we god the start of all the Saints of old,
cc vvn dt n1 p-acp n1? vhb pns12 vvn dt n1 pp-f d dt n2 pp-f j,
(5) application (DIV2)
634
Page 228
1897
and expell'd it wholly out of us? Have we outstript the great Apostle, who complain'd of Sins dwelling in his Flesh? Is there no more need of Groans to be deliver'd from this body of death? Ah! what reliques are there? Doth not the best Man find it a laborious Undertaking, to engage against the Remainders of Nature in him,
and expelled it wholly out of us? Have we outstripped the great Apostle, who complained of Sins Dwelling in his Flesh? Is there no more need of Groans to be Delivered from this body of death? Ah! what Relics Are there? Does not the best Man find it a laborious Undertaking, to engage against the Remainders of Nature in him,
cc vvd pn31 av-jn av pp-f pno12? vhb pns12 vvn dt j n1, r-crq vvd pp-f n2 vvg p-acp po31 n1? vbz pc-acp dx dc n1 pp-f n2 pc-acp vbi vvn p-acp d n1 pp-f n1? uh q-crq n2 vbr a-acp? vdz xx dt js n1 vvi pn31 dt j n-vvg, pc-acp vvi p-acp dt n2 pp-f n1 p-acp pno31,
(5) application (DIV2)
634
Page 228
1898
and to manage a constant and open hostility against the force of the Sensual Appetite,
and to manage a constant and open hostility against the force of the Sensual Appetite,
cc pc-acp vvi dt j cc j n1 p-acp dt n1 pp-f dt j n1,
(5) application (DIV2)
634
Page 228
1899
and the Spiritual Wickedness in the high places of his Soul, though much wounded by the Grace of God? 'Tis this gasping body of death in a Regenerate man that gives life to those swarms of imperfections in his Religious Duties.
and the Spiritual Wickedness in the high places of his Soul, though much wounded by the Grace of God? It's this gasping body of death in a Regenerate man that gives life to those swarms of imperfections in his Religious Duties.
cc dt j n1 p-acp dt j n2 pp-f po31 n1, cs av-d vvn p-acp dt n1 pp-f np1? pn31|vbz d j-vvg n1 pp-f n1 p-acp dt vvn n1 cst vvz n1 p-acp d n2 pp-f n2 p-acp po31 j n2.
(5) application (DIV2)
634
Page 228
1900
'Tis this that cripples our Obedience; that shackles our Feet, when they should run the Ways of God's Commandments.
It's this that cripples our obedience; that shackles our Feet, when they should run the Ways of God's commandments.
pn31|vbz d cst n2 po12 n1; cst vvz po12 n2, c-crq pns32 vmd vvi dt n2 pp-f npg1 n2.
(5) application (DIV2)
634
Page 228
1901
'Tis this drags away our Heart after unworthy Objects, in the midst of those Services wherein we attempt the nearest approaches to God.
It's this drags away our Heart After unworthy Objects, in the midst of those Services wherein we attempt the nearest Approaches to God.
pn31|vbz d n2 av po12 n1 p-acp j n2, p-acp dt n1 pp-f d n2 c-crq pns12 vvb dt js n2 p-acp np1.
(5) application (DIV2)
634
Page 229
1902
'Tis upon the score of this lurking Principle in us, that we may charge all the foils we suffer in our strongest Wrestlings for Heaven.
It's upon the score of this lurking Principle in us, that we may charge all the foils we suffer in our Strongest Wrestlings for Heaven.
pn31|vbz p-acp dt n1 pp-f d j-vvg n1 p-acp pno12, cst pns12 vmb vvi d dt n2 pns12 vvb p-acp po12 js n2 p-acp n1.
(5) application (DIV2)
634
Page 229
1903
And is not this Cause enough to bewail it? One great Ingredient in any day's Repentance, is an acknowledgment of the due demerit of Sin,
And is not this Cause enough to bewail it? One great Ingredient in any day's Repentance, is an acknowledgment of the due demerit of since,
cc vbz xx d n1 av-d pc-acp vvi pn31? crd j n1 p-acp d ng1 n1, vbz dt n1 pp-f dt j-jn n1 pp-f n1,
(5) application (DIV2)
634
Page 229
1904
and the Righteousness of God in his Threatnings and Punishment;
and the Righteousness of God in his Threatenings and Punishment;
cc dt n1 pp-f np1 p-acp po31 n2-vvg cc n1;
(5) application (DIV2)
634
Page 229
1905
and this must be the ground the abhorrency our Souls naturally have to his Statutes, Levit. 26.43. They shall accept of the punishment of their iniquity; i. e.
and this must be the ground the abhorrency our Souls naturally have to his Statutes, Levit. 26.43. They shall accept of the punishment of their iniquity; i. e.
cc d vmb vbi dt n1 dt n1 po12 n2 av-j vhb p-acp po31 n2, np1 crd. pns32 vmb vvi pp-f dt n1 pp-f po32 n1; uh. sy.
(5) application (DIV2)
634
Page 229
1906
They shall repent of it, and acknowledge my Righteousness in it, because, even because: And v. 40. they were to confess their iniquity,
They shall Repent of it, and acknowledge my Righteousness in it, Because, even Because: And v. 40. they were to confess their iniquity,
pns32 vmb vvi pp-f pn31, cc vvb po11 n1 p-acp pn31, c-acp, av c-acp: cc n1 crd pns32 vbdr pc-acp vvi po32 n1,
(5) application (DIV2)
634
Page 229
1907
and the iniquity of their Fathers, i. e. the iniquity deriv'd from their Fathers; for their actual Sins are express'd by the trespass they trespassed against God.
and the iniquity of their Father's, i. e. the iniquity derived from their Father's; for their actual Sins Are expressed by the trespass they trespassed against God.
cc dt n1 pp-f po32 n2, sy. sy. dt n1 vvn p-acp po32 n2; p-acp po32 j n2 vbr vvn p-acp dt n1 pns32 vvd p-acp np1.
(5) application (DIV2)
634
Page 229
1908
Are there not daily Starts of this Nature in us? Do we not need a daily Pardon for it? and is it for God's honour to pardon us without an humble Acknowledgment? 'Tis the greatest part of our Enmity that we are not more affected with it.
are there not daily Starts of this Nature in us? Do we not need a daily Pardon for it? and is it for God's honour to pardon us without an humble Acknowledgment? It's the greatest part of our Enmity that we Are not more affected with it.
vbr pc-acp xx av-j vvz pp-f d n1 p-acp pno12? vdb pns12 xx vvi dt j n1 p-acp pn31? cc vbz pn31 p-acp npg1 n1 pc-acp vvi pno12 p-acp dt j n1? pn31|vbz dt js n1 pp-f po12 n1 cst pns12 vbr xx av-dc vvn p-acp pn31.
(5) application (DIV2)
634
Page 230
1909
Our breaking God's Commands, is not so much as the inherent contempt of God in us;
Our breaking God's Commands, is not so much as the inherent contempt of God in us;
np1 vvg npg1 vvz, vbz xx av av-d c-acp dt j n1 pp-f np1 p-acp pno12;
(5) application (DIV2)
634
Page 230
1910
a man may receive injuries from another, and lightly pass them over, when he knows the person hath no disaffection to him.
a man may receive injuries from Another, and lightly pass them over, when he knows the person hath no disaffection to him.
dt n1 vmb vvi n2 p-acp j-jn, cc av-j vvi pno32 a-acp, c-crq pns31 vvz dt n1 vhz dx n1 p-acp pno31.
(5) application (DIV2)
634
Page 230
1911
It was not so much the act of Adultery and Murther that Nathan by God's Commission charges so home upon David, as his despising God's Commands,
It was not so much the act of Adultery and Murder that Nathan by God's Commission charges so home upon David, as his despising God's Commands,
pn31 vbds xx av av-d dt n1 pp-f n1 cc n1 cst np1 p-acp npg1 n1 vvz av av-an p-acp np1, p-acp po31 vvg np1|vbz vvz,
(5) application (DIV2)
634
Page 230
1912
and despising God himself, 2 Sam. 12.9.
and despising God himself, 2 Sam. 12.9.
cc vvg np1 px31, crd np1 crd.
(5) application (DIV2)
634
Page 230
1913
Wherefore hast thou despised the command of the Lord? and v. 10. Thou hast despised me. And it is not so much our actual breaches,Wherefore hast thou despised the command of the Lord? and v. 10. Thou hast despised me. And it is not so much our actual Breaches,
q-crq vh2 pns21 vvn dt n1 pp-f dt n1? cc n1 crd pns21 vh2 vvn pno11. cc pn31 vbz xx av d po12 j n2,
(5) application (DIV2)
634
Page 230
1914
as our natural and indwelling contempt of God, that is most chargeable upon us in our approaches to him,
as our natural and indwelling contempt of God, that is most chargeable upon us in our Approaches to him,
c-acp po12 j cc j-vvg n1 pp-f np1, cst vbz av-ds j p-acp pno12 p-acp po12 n2 p-acp pno31,
(5) application (DIV2)
634
Page 230
1915
and exercises of our Repentance before him.
and exercises of our Repentance before him.
cc n2 pp-f po12 n1 p-acp pno31.
(5) application (DIV2)
634
Page 230
1916
If a likeness to Adam 's Sin be made a ground of the aggravation of actual Sin, Hos. 6.7. But they like men have transgress'd;
If a likeness to Adam is since be made a ground of the aggravation of actual since, Hos. 6.7. But they like men have transgressed;
cs dt n1 p-acp np1 vbz n1 vbi vvn dt n1 pp-f dt n1 pp-f j n1, np1 crd. p-acp pns32 av-j n2 vhb vvn;
(5) application (DIV2)
634
Page 230
1917
implying that to be the greatest;
implying that to be the greatest;
vvg cst pc-acp vbi dt js;
(5) application (DIV2)
634
Page 230
1918
then the Corruption of Nature we deriv'd from him by the means of that Sin, must be the highest and most lamented. 5thly. Watch against the daily Exertings and Exercises of this Enmity.
then the Corruption of Nature we derived from him by the means of that since, must be the highest and most lamented. 5thly. Watch against the daily Exertings and Exercises of this Enmity.
av dt n1 pp-f n1 pns12 vvd p-acp pno31 p-acp dt n2 pp-f d n1, vmb vbi dt js cc av-ds vvn. j. vvb p-acp dt j n2-vvg cc n2 pp-f d n1.
(5) application (DIV2)
634
Page 230
1919
When we would be serious in the concerns of God and our own Souls, Do we not feel some inward Assaults against our own Resolutions,
When we would be serious in the concerns of God and our own Souls, Do we not feel Some inward Assaults against our own Resolutions,
c-crq pns12 vmd vbi j p-acp dt vvz pp-f np1 cc po12 d n2, vdb pns12 xx vvi d j n2 p-acp po12 d n2,
(5) application (DIV2)
636
Page 231
1920
and some secret Adversary within striving against our most spiritual Reflections? and is there no need of a Watch? Alas!
and Some secret Adversary within striving against our most spiritual Reflections? and is there no need of a Watch? Alas!
cc d j-jn n1 p-acp vvg p-acp po12 av-ds j n2? cc vbz pc-acp dx n1 pp-f dt n1? np1!
(5) application (DIV2)
636
Page 231
1921
this being a constant Adversary, requires our constant Care. It being a secret and inward Adversary, requires our utmost diligence and prudence.
this being a constant Adversary, requires our constant Care. It being a secret and inward Adversary, requires our utmost diligence and prudence.
d vbg dt j n1, vvz po12 j n1. pn31 vbg dt j-jn cc j n1, vvz po12 j n1 cc n1.
(5) application (DIV2)
636
Page 231
1922
Who is there of us, who serves God with that care, and obeys him with that reverence as he doth his worldly Superior? Do we not sometimes hate instruction when it goes against the grain,
Who is there of us, who serves God with that care, and obeys him with that Reverence as he does his worldly Superior? Do we not sometime hate instruction when it Goes against the grain,
q-crq vbz a-acp pp-f pno12, r-crq vvz np1 p-acp d n1, cc vvz pno31 p-acp d n1 c-acp pns31 vdz po31 j j-jn? vdb pns12 xx av vvi n1 c-crq pn31 vvz p-acp dt n1,
(5) application (DIV2)
636
Page 231
1923
and cast the Words of God behind our backs, and thus kick against the Lawgiver? Do we not many times prefer the Flesh before him? (I know, in the bent of the heart a Godly man doth not,
and cast the Words of God behind our backs, and thus kick against the Lawgiver? Do we not many times prefer the Flesh before him? (I know, in the bent of the heart a Godly man does not,
cc vvd dt n2 pp-f np1 p-acp po12 n2, cc av vvb p-acp dt n1? vdb pns12 xx d n2 vvi dt n1 p-acp pno31? (pns11 vvb, p-acp dt n1 pp-f dt n1 dt j n1 vdz xx,
(5) application (DIV2)
636
Page 231
1924
but in some particular Acts he may and doth.) Are not our Understandings more frequently awakened to any thing,
but in Some particular Acts he may and does.) are not our Understandings more frequently awakened to any thing,
cc-acp p-acp d j n2 pns31 vmb cc vdz.) vbr xx po12 n2 av-dc av-j vvn p-acp d n1,
(5) application (DIV2)
636
Page 231
1925
than that which God doth command? Are not our desires too Vehement for those things which have no commerce with the Law and Mind of God? Have we no doubts of his Faithfulness, no murmuring against his Soveraign disposal of things, no risings of Heart against his Law, against his Providences, no Self confidence, Envy, Ambition, Revenge? All these are but the Branches of this bitter Root.
than that which God does command? are not our Desires too Vehement for those things which have no commerce with the Law and Mind of God? Have we no doubts of his Faithfulness, no murmuring against his Sovereign disposal of things, no risings of Heart against his Law, against his Providences, no Self confidence, Envy, Ambition, Revenge? All these Are but the Branches of this bitter Root.
cs d r-crq np1 vdz vvi? vbr xx po12 n2 av j c-acp d n2 r-crq vhb dx n1 p-acp dt n1 cc n1 pp-f np1? vhb pns12 dx n2 pp-f po31 n1, dx j-vvg p-acp po31 j-jn n1 pp-f n2, dx n2-vvg pp-f n1 p-acp po31 n1, p-acp po31 n2, dx n1 n1, n1, n1, n1? av-d d vbr p-acp dt n2 pp-f d j n1.
(5) application (DIV2)
636
Page 232
1926
And is not our exactest care and constant watchfulness requisite against the workings of this natural cursed disposition? Sure it is, and sure it must be.
And is not our Exactest care and constant watchfulness requisite against the workings of this natural cursed disposition? Sure it is, and sure it must be.
cc vbz xx po12 js n1 cc j n1 j p-acp dt n2 pp-f d j j-vvn n1? j pn31 vbz, cc av-j pn31 vmb vbi.
(5) application (DIV2)
636
Page 232
1927
MOTIVES. 1. Consider the disingenuity of this Enmity.
MOTIVES. 1. Consider the disingenuity of this Enmity.
n2. crd np1 dt n1 pp-f d n1.
(6) motives (DIV2)
636
Page 232
1928
There is no necessity thou shouldest be his Enemy, it will not be Honourable to thee to stand out.
There is no necessity thou Shouldst be his Enemy, it will not be Honourable to thee to stand out.
pc-acp vbz dx n1 pns21 vmd2 vbi po31 n1, pn31 vmb xx vbi j p-acp pno21 pc-acp vvi av.
(6) motives (DIV2)
638
Page 232
1929
Peter denied Christ, when his own Life was in danger; and thou hatest God, who would put the life of thy Soul out of danger.Peter denied christ, when his own Life was in danger; and thou Hatest God, who would put the life of thy Soul out of danger.
np1 vvn np1, c-crq po31 d n1 vbds p-acp n1; cc pns21 vv2 np1, r-crq vmd vvi dt n1 pp-f po21 n1 av pp-f n1.
(6) motives (DIV2)
638
Page 232
1930
'Tis against all the obligations of Nature and Grace, to be an Enemy to him to whom thou owest thy Being, thy preservation from Hell,
It's against all the obligations of Nature and Grace, to be an Enemy to him to whom thou owest thy Being, thy preservation from Hell,
pn31|vbz p-acp d dt n2 pp-f n1 cc n1, pc-acp vbi dt n1 p-acp pno31 p-acp ro-crq pns21 vv2 po21 vbg, po21 n1 p-acp n1,
(6) motives (DIV2)
638
Page 233
1931
and recovery from Misery, but for thy own Fault.
and recovery from Misery, but for thy own Fault.
cc n1 p-acp n1, cc-acp p-acp po21 d n1.
(6) motives (DIV2)
638
Page 233
1932
Do we not voluntarily subject our selves to Men, whom we esteem good, though the loveliness of their Persons,
Do we not voluntarily Subject our selves to Men, whom we esteem good, though the loveliness of their Persons,
vdb pns12 xx av-jn vvi po12 n2 p-acp n2, ro-crq pns12 vvb j, cs dt n1 pp-f po32 n2,
(6) motives (DIV2)
638
Page 233
1933
and the goodness of their Nature be infinitely short of God, and are as much below him in alluring Qualities,
and the Goodness of their Nature be infinitely short of God, and Are as much below him in alluring Qualities,
cc dt n1 pp-f po32 n1 vbb av-j j pp-f np1, cc vbr a-acp av-d p-acp pno31 p-acp j-vvg n2,
(6) motives (DIV2)
638
Page 233
1934
as they are in Greatness and Majesty? What Benefits can Men bestow upon their Servants,
as they Are in Greatness and Majesty? What Benefits can Men bestow upon their Servants,
c-acp pns32 vbr p-acp n1 cc n1? q-crq n2 vmb n2 vvi p-acp po32 n2,
(6) motives (DIV2)
638
Page 233
1935
like those God doth recompence his sincere Adorers with? Men may love their Friends more than they can help them;
like those God does recompense his sincere Adorers with? Men may love their Friends more than they can help them;
av-j d np1 vdz vvi po31 j n2 p-acp? np1 vmb vvi po32 n2 av-dc cs pns32 vmb vvi pno32;
(6) motives (DIV2)
638
Page 233
1936
but the loving-kindness of God is attended with a Power as infinite as it self. 1. God hath been good to us.
but the Lovingkindness of God is attended with a Power as infinite as it self. 1. God hath been good to us.
cc-acp dt n1 pp-f np1 vbz vvn p-acp dt n1 c-acp j c-acp pn31 n1. crd np1 vhz vbn j p-acp pno12.
(6) motives (DIV2)
638
Page 233
1937
He is Love, and we are out of love with Love it self.
He is Love, and we Are out of love with Love it self.
pns31 vbz n1, cc pns12 vbr av pp-f n1 p-acp n1 pn31 n1.
(6) motives (DIV2)
640
Page 233
1938
Is he not our Father? why should we not Honour him? Is he not our Master? why should we not Obey him? Is he not our Benefactor? why should we not Affect him? Whence have we our Mercies,
Is he not our Father? why should we not Honour him? Is he not our Master? why should we not Obey him? Is he not our Benefactor? why should we not Affect him? Whence have we our mercies,
vbz pns31 xx po12 n1? q-crq vmd pns12 xx vvi pno31? vbz pns31 xx po12 n1? q-crq vmd pns12 xx vvi pno31? vbz pns31 xx po12 n1? q-crq vmd pns12 xx vvi pno31? q-crq vhb pns12 po12 n2,
(6) motives (DIV2)
640
Page 233
1939
but from his Hand? Who besides him maintains our Breath this moment? Would he call for our Spirits this instant, they must depart from us to attend his Command? What shall his Benefits be made Weapons of Unrighteousness,
but from his Hand? Who beside him maintains our Breath this moment? Would he call for our Spirits this instant, they must depart from us to attend his Command? What shall his Benefits be made Weapons of Unrighteousness,
cc-acp p-acp po31 n1? r-crq p-acp pno31 vvz po12 n1 d n1? vmd pns31 vvi p-acp po12 n2 d n-jn, pns32 vmb vvi p-acp pno12 pc-acp vvi po31 n1? q-crq vmb po31 n2 vbb vvn n2 pp-f n1,
(6) motives (DIV2)
640
Page 234
1940
and the Devils Arms against him? Christ died for us while we were Enemies,
and the Devils Arms against him? christ died for us while we were Enemies,
cc dt ng1 n2 p-acp pno31? np1 vvd p-acp pno12 cs pns12 vbdr n2,
(6) motives (DIV2)
640
Page 234
1941
and shall we stand out as Enemies still? It will be the least thou canst do to love him at the very time he shows Mercy to thee, and that is every minute.
and shall we stand out as Enemies still? It will be the least thou Canst do to love him At the very time he shows Mercy to thee, and that is every minute.
cc vmb pns12 vvi av p-acp n2 av? pn31 vmb vbi dt av-ds pns21 vm2 vdi pc-acp vvi pno31 p-acp dt j n1 pns31 vvz n1 p-acp pno21, cc d vbz d n1.
(6) motives (DIV2)
640
Page 234
1942
There is not a moment wherein thou canst with any ingenuity be an enemy to him,
There is not a moment wherein thou Canst with any ingenuity be an enemy to him,
pc-acp vbz xx dt n1 c-crq pns21 vm2 p-acp d n1 vbb dt n1 p-acp pno31,
(6) motives (DIV2)
640
Page 234
1943
because there is not a moment wherein he is not thy Guardian, wherein thou dost not tast of his Bounty.
Because there is not a moment wherein he is not thy Guardian, wherein thou dost not taste of his Bounty.
c-acp pc-acp vbz xx dt n1 c-crq pns31 vbz xx po21 n1, c-crq pns21 vd2 xx vvi pp-f po31 n1.
(6) motives (DIV2)
640
Page 234
1944
God hath let thee have thy swing all this time, thou hast had thy Rendezvouz at thy Pleasure,
God hath let thee have thy swing all this time, thou hast had thy Rendezvous At thy Pleasure,
np1 vhz vvn pno21 vhi po21 n1 d d n1, pns21 vh2 vhd po21 n1 p-acp po21 n1,
(6) motives (DIV2)
640
Page 234
1945
and he never laid wait for thee but in kindness.
and he never laid wait for thee but in kindness.
cc pns31 av-x vvd n1 p-acp pno21 p-acp p-acp n1.
(6) motives (DIV2)
640
Page 234
1946
He might have dealt with us, as we do with Venomous Creatures, and destroyed such a generation of Vipers,
He might have dealt with us, as we do with Venomous Creatures, and destroyed such a generation of Vipers,
pns31 vmd vhi vvn p-acp pno12, c-acp pns12 vdb p-acp j n2, cc vvd d dt n1 pp-f n2,
(6) motives (DIV2)
640
Page 234
1947
and crushed the Cockatrice in the Egg. What a disgraceful thing is it to put off the Nature of Men for that of Devils, to hate God under Mercy,
and crushed the Cockatrice in the Egg. What a disgraceful thing is it to put off the Nature of Men for that of Devils, to hate God under Mercy,
cc vvd dt n1 p-acp dt np1 q-crq dt j n1 vbz pn31 pc-acp vvi a-acp dt n1 pp-f n2 p-acp d pp-f n2, pc-acp vvi np1 p-acp n1,
(6) motives (DIV2)
640
Page 234
1948
as much as the Devils do under wrathful Anger? Is not God our greatest Benefactor,
as much as the Devils do under wrathful Anger? Is not God our greatest Benefactor,
c-acp av-d p-acp dt n2 vdb p-acp j n1? vbz xx n1 po12 js n1,
(6) motives (DIV2)
640
Page 235
1949
and shall he have nothing but disdains from us for all his Benefits? The Psalmist cries out, What shall I render to the Lord for all his Benefits towards me? But it is the Language of our Heart, What ill turns shall we render to God for all his Mercies unto us? 'Tis his Mercy we are not consumed, and shall we spend this Mercy upon our Lusts? He was Compassionate in sparing us,
and shall he have nothing but disdains from us for all his Benefits? The Psalmist cries out, What shall I render to the Lord for all his Benefits towards me? But it is the Language of our Heart, What ill turns shall we render to God for all his mercies unto us? It's his Mercy we Are not consumed, and shall we spend this Mercy upon our Lustiest? He was Compassionate in sparing us,
cc vmb pns31 vhb pix cc-acp n2 p-acp pno12 p-acp d po31 n2? dt n1 vvz av, q-crq vmb pns11 vvi p-acp dt n1 p-acp d po31 n2 p-acp pno11? p-acp pn31 vbz dt n1 pp-f po12 n1, q-crq j-jn n2 vmb pns12 vvi p-acp np1 p-acp d po31 n2 p-acp pno12? pn31|vbz po31 n1 pns12 vbr xx vvn, cc vmb pns12 vvi d n1 p-acp po12 n2? pns31 vbds j p-acp vvg pno12,
(6) motives (DIV2)
640
Page 235
1950
and shall we be Ungrateful in hating him? 'Tis the highest Disingenuity. 2dly. God hath been importunate in intreaties of us.
and shall we be Ungrateful in hating him? It's the highest Disingenuity. 2dly. God hath been importunate in entreaties of us.
cc vmb pns12 vbi j p-acp vvg pno31? pn31|vbz dt js n1. av. np1 vhz vbn j p-acp n2 pp-f pno12.
(6) motives (DIV2)
640
Page 235
1951
God offers not only Truce, but a Peace, and hath been most active in urging a Reconciliation.
God offers not only Truce, but a Peace, and hath been most active in urging a Reconciliation.
np1 vvz xx av-j n1, cc-acp dt n1, cc vhz vbn av-ds j p-acp vvg dt n1.
(6) motives (DIV2)
642
Page 235
1952
Can he manifest his willingness in clearer Methods, than that of sending his Son to reconcile the World to Himself? Can he evidence more sincerity than by his repeated and reiterated pressing of our Souls to the acceptance of Him? God knocks at our Hearts, and we are deaf to him;
Can he manifest his willingness in clearer Methods, than that of sending his Son to reconcile the World to Himself? Can he evidence more sincerity than by his repeated and reiterated pressing of our Souls to the acceptance of Him? God knocks At our Hearts, and we Are deaf to him;
vmb pns31 vvi po31 n1 p-acp jc n2, cs d pp-f vvg po31 n1 pc-acp vvi dt n1 p-acp px31? vmb pns31 n1 dc n1 cs p-acp po31 vvn cc j n-vvg pp-f po12 n2 p-acp dt n1 pp-f pno31? np1 vvz p-acp po12 n2, cc pns12 vbr j p-acp pno31;
(6) motives (DIV2)
642
Page 236
1953
He thunders in our Ears, and we regard him not;
He Thunders in our Ears, and we regard him not;
pns31 vvz p-acp po12 n2, cc pns12 vvb pno31 xx;
(6) motives (DIV2)
642
Page 236
1954
He waits upon us for our acceptance of his Love, and we grow more mad against him;
He waits upon us for our acceptance of his Love, and we grow more mad against him;
pns31 vvz p-acp pno12 p-acp po12 n1 pp-f po31 n1, cc pns12 vvb av-dc j p-acp pno31;
(6) motives (DIV2)
642
Page 236
1955
He beseecheth us, and we ungratefully and proudly reject him; He opens his bosome, and we turn our backs;
He Beseecheth us, and we ungratefully and proudly reject him; He Opens his bosom, and we turn our backs;
pns31 vvz pno12, cc pns12 av-j cc av-j vvi pno31; pns31 vvz po31 n1, cc pns12 vvb po12 n2;
(6) motives (DIV2)
642
Page 236
1956
He offers us his pearls, and we tread them under our feet; He would cloath us with pure linnen, but we would still wear our foul rags;
He offers us his Pearls, and we tread them under our feet; He would cloth us with pure linen, but we would still wear our foul rags;
pns31 vvz pno12 po31 n2, cc pns12 vvb pno32 p-acp po12 n2; pns31 vmd n1 pno12 p-acp j n1, cc-acp pns12 vmd av vvi po12 j n2;
(6) motives (DIV2)
642
Page 236
1957
He would give us Angels bread, and we feed on husks with Swine. The wisdom of God shines upon us, and we account it foolishness.
He would give us Angels bred, and we feed on husks with Swine. The Wisdom of God shines upon us, and we account it foolishness.
pns31 vmd vvi pno12 n2 n1, cc pns12 vvb p-acp n2 p-acp n1. dt n1 pp-f np1 vvz p-acp pno12, cc pns12 vvb pn31 n1.
(6) motives (DIV2)
642
Page 236
1958
The infinite kindness of God courts us, and we refuse it, as if it were the greatest cruelty.
The infinite kindness of God Courts us, and we refuse it, as if it were the greatest cruelty.
dt j n1 pp-f np1 vvz pno12, cc pns12 vvb pn31, c-acp cs pn31 vbdr dt js n1.
(6) motives (DIV2)
642
Page 236
1959
Christ calls and begs, and we will not hear him either commanding or intreating.
christ calls and begs, and we will not hear him either commanding or entreating.
np1 vvz cc vvz, cc pns12 vmb xx vvi pno31 av-d j-vvg cc vvg.
(6) motives (DIV2)
642
Page 236
1960
To love God is our privilege, and though it be our indispensable duty, yet it had been a presumption in us to aspire so high as to think the casting our earthly affections upon so transcendent an object should be dear to him, had he not authorised it by his command,
To love God is our privilege, and though it be our indispensable duty, yet it had been a presumption in us to aspire so high as to think the casting our earthly affections upon so transcendent an Object should be dear to him, had he not authorised it by his command,
p-acp n1 np1 vbz po12 n1, cc cs pn31 vbi po12 j n1, av pn31 vhd vbn dt n1 p-acp pno12 pc-acp vvi av j c-acp pc-acp vvi dt vvg po12 j n2 p-acp av j dt n1 vmd vbi j-jn p-acp pno31, vhd pns31 xx vvn pn31 p-acp po31 n1,
(6) motives (DIV2)
642
Page 236
1961
and encouraged it by his acceptance.
and encouraged it by his acceptance.
cc vvd pn31 p-acp po31 n1.
(6) motives (DIV2)
642
Page 236
1962
But 'tis strange that God should court us by such varieties of kindness to that, wherein not his happiness, but our perfection doth consist;
But it's strange that God should court us by such varieties of kindness to that, wherein not his happiness, but our perfection does consist;
cc-acp pn31|vbz j cst np1 vmd vvi pno12 p-acp d n2 pp-f n1 p-acp d, c-crq xx po31 n1, cc-acp po12 n1 vdz vvi;
(6) motives (DIV2)
642
Page 237
1963
and much stranger, that such pieces of Earth and Clay should turn their Backs upon so adorable an Object,
and much stranger, that such Pieces of Earth and Clay should turn their Backs upon so adorable an Object,
cc d n1, cst d n2 pp-f n1 cc n1 vmd vvi po32 n2 p-acp av j dt n1,
(6) motives (DIV2)
642
Page 237
1964
and be Enemies to him, who displays himself in so many Allurements to their Souls, and fix their hatred upon that tender God who sues for their Affections. If you consider that
and be Enemies to him, who displays himself in so many Allurements to their Souls, and fix their hatred upon that tender God who sues for their Affections. If you Consider that
cc vbb n2 p-acp pno31, r-crq vvz px31 p-acp av d n2 p-acp po32 n2, cc vvi po32 n1 p-acp d j np1 r-crq vvz p-acp po32 n2. cs pn22 vvb cst
(6) motives (DIV2)
642
Page 237
1965
1. God is our Superior. An Inferior should seek to a Superior, not a Superior to one below him.
1. God is our Superior. an Inferior should seek to a Superior, not a Superior to one below him.
crd np1 vbz po12 j-jn. dt np1 vmd vvi p-acp dt j-jn, xx dt j-jn p-acp crd p-acp pno31.
(6) motives (DIV2)
643
Page 237
1966
There is an Equality between Man and Man, but an infinite Inequality between God and us.
There is an Equality between Man and Man, but an infinite Inequality between God and us.
pc-acp vbz dt n1 p-acp n1 cc n1, cc-acp dt j n1 p-acp np1 cc pno12.
(6) motives (DIV2)
643
Page 237
1967
2. God is the party wronged, and yet offers a Parley. 3. When he could as well Damn us, as Court us;
2. God is the party wronged, and yet offers a Parley. 3. When he could as well Damn us, as Court us;
crd np1 vbz dt n1 vvn, cc av vvz dt n1. crd c-crq pns31 vmd c-acp av vvb pno12, c-acp n1 pno12;
(6) motives (DIV2)
644
Page 237
1968
he wants not Power to rid his hands of us, but he would rather show his Almightiness in the triumph of his Mercy,
he Wants not Power to rid his hands of us, but he would rather show his Almightiness in the triumph of his Mercy,
pns31 vvz xx n1 pc-acp vvi po31 n2 pp-f pno12, cc-acp pns31 vmd av-c vvi po31 n1 p-acp dt n1 pp-f po31 n1,
(6) motives (DIV2)
645
Page 237
1969
than the Trophies of his Justice; He had rather be a refreshing Light, than a consuming Fire. The Second Motive.
than the Trophies of his justice; He had rather be a refreshing Light, than a consuming Fire. The Second Motive.
cs dt n2 pp-f po31 n1; pns31 vhd av-c vbb dt j-vvg n1, cs dt j-vvg n1. dt ord n1.
(6) motives (DIV2)
645
Page 237
1970
2. This Enmity to God, 'tis the greatest Folly and Madness. The Scripture tells us, that Sin is Folly and Madness;
2. This Enmity to God, it's the greatest Folly and Madness. The Scripture tells us, that since is Folly and Madness;
crd d n1 p-acp np1, pn31|vbz dt js n1 cc n1. dt n1 vvz pno12, cst n1 vbz n1 cc n1;
(6) motives (DIV2)
647
Page 238
1971
And certainly had Man a clear prospect of this Truth, which in his first Apostacy he fell from,
And Certainly had Man a clear prospect of this Truth, which in his First Apostasy he fell from,
cc av-j vhd n1 dt j n1 pp-f d n1, r-crq p-acp po31 ord n1 pns31 vvd p-acp,
(6) motives (DIV2)
648
Page 238
1972
so that he could examine all his Speculations, Desires, Motions, and Actions by that Rule, they would appear to him to be acts of a craz'd and Frantick Mind.
so that he could examine all his Speculations, Desires, Motions, and Actions by that Rule, they would appear to him to be acts of a crazed and Frantic Mind.
av cst pns31 vmd vvi d po31 n2, n2, n2, cc n2 p-acp d n1, pns32 vmd vvi p-acp pno31 pc-acp vbi n2 pp-f dt j-vvn cc j n1.
(6) motives (DIV2)
648
Page 238
1973
Therefore, when upon our return to God we have but a glimpse of this Truth, how much asham'd is Man of the deformity of his Actions from that Rule;
Therefore, when upon our return to God we have but a glimpse of this Truth, how much ashamed is Man of the deformity of his Actions from that Rule;
av, c-crq p-acp po12 n1 p-acp np1 pns12 vhb p-acp dt n1 pp-f d n1, c-crq d j vbz n1 pp-f dt n1 pp-f po31 n2 p-acp d n1;
(6) motives (DIV2)
648
Page 238
1974
as a Man that hath been Mad, is of those pranks he plaid in his Phrenzy,
as a Man that hath been Mad, is of those pranks he played in his Frenzy,
c-acp dt n1 cst vhz vbn j, vbz pp-f d n2 pns31 vvd p-acp po31 n1,
(6) motives (DIV2)
648
Page 238
1975
after he is brought to his right Wits.
After he is brought to his right Wits.
c-acp pns31 vbz vvn p-acp po31 j-jn n2.
(6) motives (DIV2)
648
Page 238
1976
Hence Repentance, which is always accompanied with a Shame, is called NONLATINALPHABET, a return to our right Wits.
Hence Repentance, which is always accompanied with a Shame, is called, a return to our right Wits.
av n1, r-crq vbz av vvn p-acp dt n1, vbz vvn, dt n1 p-acp po12 j-jn n2.
(6) motives (DIV2)
648
Page 238
1977
1. This Enmity to God, 'tis in it self Irrational; because, 1. God is the most lovely Object.
1. This Enmity to God, it's in it self Irrational; Because, 1. God is the most lovely Object.
crd d n1 p-acp np1, pn31|vbz p-acp pn31 n1 j; p-acp, crd np1 vbz dt av-ds j n1.
(6) motives (DIV2)
649
Page 239
1978
He hath in his own nature, as well as in his Operations the highest right to our Love:
He hath in his own nature, as well as in his Operations the highest right to our Love:
pns31 vhz p-acp po31 d n1, c-acp av c-acp p-acp po31 n2 dt js n-jn p-acp po12 n1:
(6) motives (DIV2)
651
Page 239
1979
for the more of Entity and Being any thing hath, the more of Perfection, and the more lovely it is in it self,
for the more of Entity and Being any thing hath, the more of Perfection, and the more lovely it is in it self,
c-acp dt av-dc pp-f n1 cc vbg d n1 vhz, dt av-dc pp-f n1, cc dt av-dc j pn31 vbz p-acp pn31 n1,
(6) motives (DIV2)
651
Page 239
1980
and the more to be belov'd by us.
and the more to be Beloved by us.
cc dt dc pc-acp vbi vvn p-acp pno12.
(6) motives (DIV2)
651
Page 239
1981
Now God hath the most of Being, because other Beings were eminently contained in his immense Essence,
Now God hath the most of Being, Because other Beings were eminently contained in his immense Essence,
av np1 vhz dt av-ds pp-f vbg, c-acp j-jn n2 vbdr av-j vvn p-acp po31 j n1,
(6) motives (DIV2)
651
Page 239
1982
and produced by his infinite Power, and were the Manifestations of himself, and lines drawn from him, and by him;
and produced by his infinite Power, and were the Manifestations of himself, and lines drawn from him, and by him;
cc vvn p-acp po31 j n1, cc vbdr dt n2 pp-f px31, cc n2 vvn p-acp pno31, cc p-acp pno31;
(6) motives (DIV2)
651
Page 239
1983
and therefore He is the most amiable Object, because the Creature hath nothing lovely but only what it hath from God, which is more eminently treasur'd up in him,
and Therefore He is the most amiable Object, Because the Creature hath nothing lovely but only what it hath from God, which is more eminently treasured up in him,
cc av pns31 vbz dt av-ds j n1, c-acp dt n1 vhz pix j cc-acp av-j r-crq pn31 vhz p-acp np1, r-crq vbz av-dc av-j vvn a-acp p-acp pno31,
(6) motives (DIV2)
651
Page 239
1984
and may in him be seen and enjoyed with a greater advantage.
and may in him be seen and enjoyed with a greater advantage.
cc vmb p-acp pno31 vbi vvn cc vvn p-acp dt jc n1.
(6) motives (DIV2)
651
Page 239
1985
The Creatures are but Pictures, and can no more represent to the full the true amiableness of God,
The Creatures Are but Pictures, and can no more represent to the full the true amiableness of God,
dt n2 vbr p-acp n2, cc vmb dx av-dc vvi p-acp dt j dt j n1 pp-f np1,
(6) motives (DIV2)
651
Page 239
1986
than a few Colours, tho' never so well suited together, can the Moral or Intellectual Loveliness of the Soul of Man. As God had all the Idea's of his Creatures in his Mind,
than a few Colours, though never so well suited together, can the Moral or Intellectual Loveliness of the Soul of Man. As God had all the Idea's of his Creatures in his Mind,
cs dt d n2, cs av-x av av vvn av, vmb dt n1 cc j n1 pp-f dt n1 pp-f n1 p-acp np1 vhd d dt n2 pp-f po31 n2 p-acp po31 n1,
(6) motives (DIV2)
651
Page 240
1987
so he had all the virtues of them in his Essence.
so he had all the Virtues of them in his Essence.
av pns31 vhd d dt n2 pp-f pno32 p-acp po31 n1.
(6) motives (DIV2)
651
Page 240
1988
Therefore to love any Creature above God, and so to hate him, is the highest piece of unreasonableness. 2dly. God is the chiefest Good, and the Fountain of all Goodness.
Therefore to love any Creature above God, and so to hate him, is the highest piece of unreasonableness. 2dly. God is the chiefest Good, and the Fountain of all goodness.
av pc-acp vvi d n1 p-acp np1, cc av pc-acp vvi pno31, vbz dt js n1 pp-f n1. av. np1 vbz dt js-jn j, cc dt n1 pp-f d n1.
(6) motives (DIV2)
651
Page 240
1989
'Tis unreasonable to look upon that, which comes from the Fountain of Goodness, to be destructive to our true Pleasure;
It's unreasonable to look upon that, which comes from the Fountain of goodness, to be destructive to our true Pleasure;
pn31|vbz j pc-acp vvi p-acp d, r-crq vvz p-acp dt n1 pp-f n1, pc-acp vbi j p-acp po12 j n1;
(6) motives (DIV2)
653
Page 240
1990
yet Men have such hard thoughts of Religion and Divine Commands, as if they were designed for their utter ruin,
yet Men have such hard thoughts of Religion and Divine Commands, as if they were designed for their utter ruin,
av n2 vhb d j n2 pp-f n1 cc j-jn vvz, c-acp cs pns32 vbdr vvn p-acp po32 j n1,
(6) motives (DIV2)
653
Page 240
1991
when they are the effluxes of infinite Goodness.
when they Are the Effluxes of infinite goodness.
c-crq pns32 vbr dt n2 pp-f j n1.
(6) motives (DIV2)
653
Page 240
1992
All hatred doth arise from an apprehension of the inconsistency of the thing we hate, with something we esteem a part of our happiness;
All hatred does arise from an apprehension of the inconsistency of the thing we hate, with something we esteem a part of our happiness;
av-d n1 vdz vvi p-acp dt n1 pp-f dt n1 pp-f dt n1 pns12 vvb, p-acp pi pns12 vvi dt n1 pp-f po12 n1;
(6) motives (DIV2)
653
Page 240
1993
and Sinners being possessed with the thoughts of the Justice and Holiness of God, as inconsistent with their Darling Sin, hate him for being of a Nature so contrary to that which they love;
and Sinners being possessed with the thoughts of the justice and Holiness of God, as inconsistent with their Darling since, hate him for being of a Nature so contrary to that which they love;
cc n2 vbg vvn p-acp dt n2 pp-f dt n1 cc n1 pp-f np1, c-acp j p-acp po32 j-jn n1, vvb pno31 p-acp vbg pp-f dt n1 av j-jn p-acp cst r-crq pns32 vvb;
(6) motives (DIV2)
653
Page 240
1994
whereas none of God's perfections are repugnant to our Being, or Well-being in themselves: For would we have a God unjust, what comfort could we then take in him;
whereas none of God's perfections Are repugnant to our Being, or Well-being in themselves: For would we have a God unjust, what Comfort could we then take in him;
cs pi pp-f npg1 n2 vbr j p-acp po12 vbg, cc j p-acp px32: c-acp vmd pns12 vhb dt n1 j, r-crq n1 vmd pns12 av vvb p-acp pno31;
(6) motives (DIV2)
653
Page 241
1995
we hate him for being against that which is most against us? We hate him for hating of that which would destroy our Souls,
we hate him for being against that which is most against us? We hate him for hating of that which would destroy our Souls,
pns12 vvb pno31 p-acp vbg p-acp d r-crq vbz av-ds p-acp pno12? pns12 vvb pno31 p-acp vvg pp-f d r-crq vmd vvi po12 n2,
(6) motives (DIV2)
653
Page 241
1996
and imbitter our Beings to us to all Eternity: We hate him for hating that, which if it were possible would disquiet his Felicity, and destroy his Being.
and embitter our Beings to us to all Eternity: We hate him for hating that, which if it were possible would disquiet his Felicity, and destroy his Being.
cc j po12 n2 p-acp pno12 p-acp d n1: pns12 vvb pno31 p-acp vvg cst, r-crq cs pn31 vbdr j vmd vvi po31 n1, cc vvi po31 vbg.
(6) motives (DIV2)
653
Page 241
1997
What an unreasonable thing is it, to quarrel with that Law of God, which obligeth you to nothing but what conduceth to the benefit of your Souls,
What an unreasonable thing is it, to quarrel with that Law of God, which obliges you to nothing but what conduceth to the benefit of your Souls,
q-crq dt j n1 vbz pn31, pc-acp vvi p-acp d n1 pp-f np1, r-crq vvz pn22 pc-acp pix cc-acp r-crq vvz p-acp dt n1 pp-f po22 n2,
(6) motives (DIV2)
653
Page 241
1998
and the order of the World? What doth it bound and restrain you from,
and the order of the World? What does it bound and restrain you from,
cc dt n1 pp-f dt n1? q-crq vdz pn31 vvi cc vvi pn22 p-acp,
(6) motives (DIV2)
653
Page 241
1999
but that which would bring destruction upon you? Is it not a greater advantage to be carried fetter'd to Heaven,
but that which would bring destruction upon you? Is it not a greater advantage to be carried fettered to Heaven,
cc-acp cst r-crq vmd vvi n1 p-acp pn22? vbz pn31 xx dt jc n1 pc-acp vbi vvn j-vvn p-acp n1,
(6) motives (DIV2)
653
Page 241
2000
than to run at liberty to Hell? who but a Madman would prefer the Devil's before God's Yoke,
than to run At liberty to Hell? who but a Madman would prefer the Devil's before God's Yoke,
cs pc-acp vvi p-acp n1 p-acp n1? q-crq p-acp dt n1 vmd vvi dt n1|vbz p-acp npg1 n1,
(6) motives (DIV2)
653
Page 241
2001
and be the Captive of a hellish Tyrant, rather than the Subject of a Gracious Soveraign? What an unreasonable thing is it to love any Sin, a privation better than the best of Beings? Can we expect to get as much advantage from him, by being his Enemies,
and be the Captive of a hellish Tyrant, rather than the Subject of a Gracious Sovereign? What an unreasonable thing is it to love any since, a privation better than the best of Beings? Can we expect to get as much advantage from him, by being his Enemies,
cc vbb dt n-jn pp-f dt j n1, av-c cs dt j-jn pp-f dt j n-jn? q-crq dt j n1 vbz pn31 pc-acp vvi d n1, dt n1 av-jc cs dt js pp-f n2? vmb pns12 vvi pc-acp vvi p-acp d n1 p-acp pno31, p-acp vbg po31 n2,
(6) motives (DIV2)
653
Page 242
2002
as by being his Friends, since he is of so Merciful a Disposition? 3dly. God cannot possibly do us Wrong.
as by being his Friends, since he is of so Merciful a Disposition? 3dly. God cannot possibly do us Wrong.
c-acp p-acp vbg po31 n2, c-acp pns31 vbz pp-f av j dt n1? av. n1 vmbx av-j vdi pno12 n-jn.
(6) motives (DIV2)
653
Page 242
2003
All right Hatred is from a real Wrong, sense of Wrong, or fear of Wrong;
All right Hatred is from a real Wrong, sense of Wrong, or Fear of Wrong;
d j-jn n1 vbz p-acp dt j n-jn, n1 pp-f n-jn, cc n1 pp-f n-jn;
(6) motives (DIV2)
655
Page 242
2004
either of those is an unjust imputation upon God, who cannot possibly do wrong to his Creatures, because he cannot be unrighteous. Rom. 3.5. Is God unrighteous who takes vengeance, NONLATINALPHABET.
either of those is an unjust imputation upon God, who cannot possibly do wrong to his Creatures, Because he cannot be unrighteous. Rom. 3.5. Is God unrighteous who Takes vengeance,.
d pp-f d vbz dt j n1 p-acp np1, r-crq vmbx av-j vdb vvi p-acp po31 n2, c-acp pns31 vmbx vbi j. np1 crd. vbz np1 j r-crq vvz n1,.
(6) motives (DIV2)
655
Page 242
2005
For God is so far from being injurious in the least to us, that he doth cast about,
For God is so Far from being injurious in the least to us, that he does cast about,
p-acp np1 vbz av av-j p-acp vbg j p-acp dt ds p-acp pno12, cst pns31 vdz vvi a-acp,
(6) motives (DIV2)
655
Page 242
2006
and contrive our Happiness in his Laws, more than we can our selves, or are willing he should do for us.
and contrive our Happiness in his Laws, more than we can our selves, or Are willing he should do for us.
cc vvi po12 n1 p-acp po31 n2, av-dc cs pns12 vmb po12 n2, cc vbr j pns31 vmd vdi p-acp pno12.
(6) motives (DIV2)
655
Page 242
2007
Men cannot, if they consult but the sparks of Reason, but confess the reasonableness of Gods Commands,
Men cannot, if they consult but the sparks of Reason, but confess the reasonableness of God's Commands,
np1 vmbx, cs pns32 vvb p-acp dt n2 pp-f n1, cc-acp vvb dt n1 pp-f n2 vvz,
(6) motives (DIV2)
655
Page 242
2008
and be satisfied in the righteousness of the Duties enjoined, and the profitableness of the Counsels set out in the Gospel,
and be satisfied in the righteousness of the Duties enjoined, and the profitableness of the Counsels Set out in the Gospel,
cc vbi vvn p-acp dt n1 pp-f dt n2 vvd, cc dt n1 pp-f dt n2 vvd av p-acp dt n1,
(6) motives (DIV2)
655
Page 243
2009
and must needs look upon the Felicity promised, to be excellent and desirable, and therefore cannot upon any reasonable account charge God with doing them any Wrong. Or let me argue thus;
and must needs look upon the Felicity promised, to be excellent and desirable, and Therefore cannot upon any reasonable account charge God with doing them any Wrong. Or let me argue thus;
cc vmb av vvi p-acp dt n1 vvd, pc-acp vbi j cc j, cc av vmbx p-acp d j n1 n1 np1 p-acp vdg pno32 av-d vvb. cc vvb pno11 vvi av;
(6) motives (DIV2)
655
Page 243
2010
Either God hath Wrong'd us, or not; if not, it is unreasonable to disaffect him;
Either God hath Wronged us, or not; if not, it is unreasonable to disaffect him;
d np1 vhz vvn pno12, cc xx; cs xx, pn31 vbz j pc-acp vvi pno31;
(6) motives (DIV2)
655
Page 243
2011
if he hath, why should we hate him, seeing if God could do any injustice, he would not have the being of a God? For if it were possible,
if he hath, why should we hate him, seeing if God could do any injustice, he would not have the being of a God? For if it were possible,
cs pns31 vhz, q-crq vmd pns12 vvi pno31, vvg cs np1 vmd vdi d n1, pns31 vmd xx vhi dt vbg pp-f dt n1? p-acp cs pn31 vbdr j,
(6) motives (DIV2)
655
Page 243
2012
as soon as ever he should cease to be Just and Righteous, he would cease to be God, and destroy his own Nature:
as soon as ever he should cease to be Just and Righteous, he would cease to be God, and destroy his own Nature:
c-acp av c-acp av pns31 vmd vvi pc-acp vbi j cc j, pns31 vmd vvi pc-acp vbi np1, cc vvi po31 d n1:
(6) motives (DIV2)
655
Page 243
2013
For as every Man in doing an Unjust Act, is less than a Man, and loses the end of his own Reason;
For as every Man in doing an Unjust Act, is less than a Man, and loses the end of his own Reason;
c-acp c-acp d n1 p-acp vdg dt j n1, vbz av-dc cs dt n1, cc vvz dt n1 pp-f po31 d n1;
(6) motives (DIV2)
655
Page 243
2014
so God by doing any Injustice, would be less than a God.
so God by doing any Injustice, would be less than a God.
av np1 p-acp vdg d n1, vmd vbi av-dc cs dt np1.
(6) motives (DIV2)
655
Page 243
2015
Nay our hating him as Judge, is highly irrational, because of his Equity, and Righteousness in all his proceedings.
Nay our hating him as Judge, is highly irrational, Because of his Equity, and Righteousness in all his proceedings.
uh po12 vvg pno31 p-acp n1, vbz av-j j, c-acp pp-f po31 n1, cc n1 p-acp d po31 n2-vvg.
(6) motives (DIV2)
655
Page 243
2016
And because it is our own act in forcing him to that by our Evil Practises, which he is not willing to do but according to his own Righteous Nature,
And Because it is our own act in forcing him to that by our Evil Practises, which he is not willing to do but according to his own Righteous Nature,
cc c-acp pn31 vbz po12 d n1 p-acp vvg pno31 p-acp d p-acp po12 j-jn n2, r-crq pns31 vbz xx j pc-acp vdi p-acp vvg p-acp po31 d j n1,
(6) motives (DIV2)
655
Page 244
2017
and for the Vindication of his Holiness in his Law, cannot but do, upon our final Impenitency, and persisting in our Transgressions. 4thly. God cannot be hurt by us.
and for the Vindication of his Holiness in his Law, cannot but doe, upon our final Impenitency, and persisting in our Transgressions. 4thly. God cannot be hurt by us.
cc p-acp dt n1 pp-f po31 n1 p-acp po31 n1, vmbx p-acp n1, p-acp po12 j n1, cc vvg p-acp po12 n2. j. n1 vmbx vbi vvn p-acp pno12.
(6) motives (DIV2)
655
Page 244
2018
'Tis a folly among Men to show their Enmity where they cannot hurt.
It's a folly among Men to show their Enmity where they cannot hurt.
pn31|vbz dt n1 p-acp n2 pc-acp vvi po32 n1 c-crq pns32 vmbx vvi.
(6) motives (DIV2)
657
Page 244
2019
What an unreasonable Boldness is it for a man to think he can grapple with Omnipotency,
What an unreasonable Boldness is it for a man to think he can grapple with Omnipotency,
q-crq dt j n1 vbz pn31 p-acp dt n1 pc-acp vvi pns31 vmb vvi p-acp n1,
(6) motives (DIV2)
657
Page 244
2020
and enter the Lists with the Fountain of all Strength and Power? What is thy Enmity,
and enter the Lists with the Fountain of all Strength and Power? What is thy Enmity,
cc vvi dt n2 p-acp dt n1 pp-f d n1 cc n1? q-crq vbz po21 n1,
(6) motives (DIV2)
657
Page 244
2021
but a small wrigling against God? What disadvantage can accrue to him by thy opposing him? Just as much as the Moon receives by the Dog's barking at it, which neither stands still,
but a small wriggling against God? What disadvantage can accrue to him by thy opposing him? Just as much as the Moon receives by the Dog's barking At it, which neither Stands still,
cc-acp dt j vvg p-acp np1? q-crq n1 vmb vvi p-acp pno31 p-acp po21 vvg pno31? j c-acp d c-acp dt n1 vvz p-acp dt n1|vbz vvg p-acp pn31, r-crq av-dx vvz av,
(6) motives (DIV2)
657
Page 244
2022
nor alters its Course, nor is frighted at the noise. Foolish man!
nor alters its Course, nor is frighted At the noise. Foolish man!
ccx vvz po31 n1, ccx vbz vvn p-acp dt n1. j n1!
(6) motives (DIV2)
657
Page 244
2023
that will not discover an Enmity against a Superior, but rakes it up in the Ashes,
that will not discover an Enmity against a Superior, but rakes it up in the Ashes,
d vmb xx vvi dt n1 p-acp dt j-jn, cc-acp n2 pn31 a-acp p-acp dt n2,
(6) motives (DIV2)
657
Page 244
2024
and muzzles his Anger till he be able to bite;
and muzzles his Anger till he be able to bite;
cc vvz po31 n1 c-acp pns31 vbb j pc-acp vvi;
(6) motives (DIV2)
657
Page 244
2025
and yet proclaims a War openly against Heaven, as if he were too strong for God, and God too weak for him.
and yet proclaims a War openly against Heaven, as if he were too strong for God, and God too weak for him.
cc av vvz dt n1 av-j p-acp n1, c-acp cs pns31 vbdr av j c-acp np1, cc np1 av j c-acp pno31.
(6) motives (DIV2)
657
Page 245
2026
As the Light of God's Face is too dazling to be seen, so the Arm of his Power is too mighty to be oppress'd by us.
As the Light of God's Face is too dazzling to be seen, so the Arm of his Power is too mighty to be oppressed by us.
p-acp dt n1 pp-f npg1 n1 vbz av vvg pc-acp vbi vvn, av dt n1 pp-f po31 n1 vbz av j pc-acp vbi vvn p-acp pno12.
(6) motives (DIV2)
657
Page 245
2027
His Almightiness is above the reach of our potsherd Strength, as his Infiniteness is above the Capacity of our purblind Understandings.
His Almightiness is above the reach of our potsherd Strength, as his Infiniteness is above the Capacity of our purblind Understandings.
po31 n1 vbz p-acp dt n1 pp-f po12 vvn n1, c-acp po31 n1 vbz p-acp dt n1 pp-f po12 j n2.
(6) motives (DIV2)
657
Page 245
2028
His Happiness is too firm to be disturb'd by us, as well as his Essence too glorious to be comprehended.
His Happiness is too firm to be disturbed by us, as well as his Essence too glorious to be comprehended.
po31 n1 vbz av j pc-acp vbi vvn p-acp pno12, c-acp av c-acp po31 n1 av j pc-acp vbi vvn.
(6) motives (DIV2)
657
Page 245
2029
What force canst thou have to resist the Presence of him, before whom the Rocks melt,
What force Canst thou have to resist the Presence of him, before whom the Rocks melt,
q-crq n1 vm2 pns21 vhi pc-acp vvi dt n1 pp-f pno31, p-acp ro-crq dt n2 vvb,
(6) motives (DIV2)
657
Page 245
2030
and the Heavens at length will be shrivell'd up as Parchment by the last fire? 5thly.
and the Heavens At length will be shriveled up as Parchment by the last fire? 5thly.
cc dt n2 p-acp n1 vmb vbi vvn a-acp p-acp n1 p-acp dt ord n1? j.
(6) motives (DIV2)
657
Page 245
2031
But though thou canst not hurt God, yet thou dost mightily wrong thy self. Senseless Sinner!
But though thou Canst not hurt God, yet thou dost mightily wrong thy self. Senseless Sinner!
p-acp cs pns21 vm2 xx vvi np1, av pns21 vd2 av-j vvi po21 n1. j n1!
(6) motives (DIV2)
658
Page 245
2032
God is out of thy Gunshot; thy Arrows are too short for that Mark, but his are long enough for thee;
God is out of thy Gunshot; thy Arrows Are too short for that Mark, but his Are long enough for thee;
np1 vbz av pp-f po21 n1; po21 n2 vbr av j c-acp d n1, cc-acp png31 vbr av-j av-d p-acp pno21;
(6) motives (DIV2)
659
Page 245
2033
thy Shot will fall before it reach him, but his Arrows will both reach thy Heart, and stick in it.
thy Shot will fallen before it reach him, but his Arrows will both reach thy Heart, and stick in it.
po21 n1 vmb vvi p-acp pn31 vvb pno31, cc-acp po31 n2 vmb av-d vvi po21 n1, cc vvi p-acp pn31.
(6) motives (DIV2)
659
Page 245
2034
Hatred in the World is attended sometimes with outward advantage;
Hatred in the World is attended sometime with outward advantage;
n1 p-acp dt n1 vbz vvn av p-acp j n1;
(6) motives (DIV2)
659
Page 245
2035
but what gain canst thou expect by this Enmity? What refreshment is there by thy endeavouring to dry up the Fountain? What good by labouring to destroy the Original of Goodness it self? What harm is it to the Sun to shoot up Arrows against it? Do they pierce its Light,
but what gain Canst thou expect by this Enmity? What refreshment is there by thy endeavouring to dry up the Fountain? What good by labouring to destroy the Original of goodness it self? What harm is it to the Sun to shoot up Arrows against it? Do they pierce its Light,
cc-acp r-crq n1 vm2 pns21 vvi p-acp d n1? q-crq n1 vbz a-acp p-acp po21 vvg p-acp j a-acp dt n1? q-crq j p-acp vvg pc-acp vvi dt j-jn pp-f n1 pn31 n1? q-crq n1 vbz pn31 p-acp dt n1 pc-acp vvi a-acp n2 p-acp pn31? vdb pns32 vvi po31 n1,
(6) motives (DIV2)
659
Page 246
2036
or shatter any of the Sparks of it? No, but they fall down upon the Archer's head.
or shatter any of the Sparks of it? No, but they fallen down upon the Archer's head.
cc vvi d pp-f dt n2 pp-f pn31? uh-dx, cc-acp pns32 vvb a-acp p-acp dt ng1 n1.
(6) motives (DIV2)
659
Page 246
2037
The Opposition of a wicked Man against God is much like a man's running his head against a Rock, to be reveng'd on it for splitting his Ship;
The Opposition of a wicked Man against God is much like a Man's running his head against a Rock, to be revenged on it for splitting his Ship;
dt n1 pp-f dt j n1 p-acp np1 vbz av-d av-j dt ng1 n1 po31 n1 p-acp dt n1, pc-acp vbi vvn p-acp pn31 p-acp vvg po31 n1;
(6) motives (DIV2)
659
Page 246
2038
whereby he bruiseth not the Rock, but dasheth out his own Brains, and pays his Life for a price of his folly.
whereby he bruiseth not the Rock, but dasheth out his own Brains, and pays his Life for a price of his folly.
c-crq pns31 vvz xx dt n1, cc-acp vvz av po31 d n2, cc vvz po31 n1 p-acp dt n1 pp-f po31 n1.
(6) motives (DIV2)
659
Page 246
2039
Poor man is like a Potsherd, that justles with a Rock, and bursts it self! and is not this the highest piece of Madness? Isa. 45.9. Wo unto him that strives with his Maker:
Poor man is like a Potsherd, that justles with a Rock, and bursts it self! and is not this the highest piece of Madness? Isaiah 45.9. Woe unto him that strives with his Maker:
j n1 vbz av-j dt vvn, cst vvz p-acp dt n1, cc vvz pn31 n1! cc vbz xx d dt js n1 pp-f n1? np1 crd. n1 p-acp pno31 cst vvz p-acp po31 n1:
(6) motives (DIV2)
659
Page 246
2040
let the potsheard strive with the potsherds of the earth. let the potsherd strive with the potsherds of the earth.
vvb dt vvn vvi p-acp dt n2 pp-f dt n1.
(6) motives (DIV2)
659
Page 246
2041
Dost thou fight against the Rock of Ages? it will rather blunt thy Weapon than be hurt by thy Arm;
Dost thou fight against the Rock of Ages? it will rather blunt thy Weapon than be hurt by thy Arm;
vd2 pns21 vvi p-acp dt n1 pp-f n2? pn31 vmb av vvi po21 n1 cs vbi vvn p-acp po21 n1;
(6) motives (DIV2)
659
Page 246
2042
it will make thy Sword fly back in pieces upon thy own Face.
it will make thy Sword fly back in Pieces upon thy own Face.
pn31 vmb vvi po21 n1 vvi av p-acp n2 p-acp po21 d n1.
(6) motives (DIV2)
659
Page 246
2043
Every wicked Man is a greater Enemy to himself than the Devil is, and wrongs himself more than the Devil can do;
Every wicked Man is a greater Enemy to himself than the devil is, and wrongs himself more than the devil can do;
d j n1 vbz dt jc n1 p-acp px31 cs dt n1 vbz, cc vvz px31 dc cs dt n1 vmb vdi;
(6) motives (DIV2)
659
Page 247
2044
because he nourisheth that Sin in him which wars against his Soul. 3dly. The Third Motive, Consider the Misery of such a state.
Because he Nourishes that since in him which wars against his Soul. 3dly. The Third Motive, Consider the Misery of such a state.
c-acp pns31 vvz d n1 p-acp pno31 r-crq n2 p-acp po31 n1 av. dt ord n1, vvb dt n1 pp-f d dt n1.
(6) motives (DIV2)
659
Page 247
2045
Thou wilt be miserable with a witness, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema.
Thou wilt be miserable with a witness, 1 Cor. 16.22. If any man love not the Lord jesus christ, let him be Anathema.
pns21 vm2 vbi j p-acp dt n1, crd np1 crd. cs d n1 vvb xx dt n1 np1 np1, vvb pno31 vbi n1.
(6) motives (DIV2)
661
Page 247
2046
Let all the Curses in Heaven and Earth light upon him. Let the Mercy, Wisdom, Power, Strength of God appear against him;
Let all the Curses in Heaven and Earth Light upon him. Let the Mercy, Wisdom, Power, Strength of God appear against him;
vvb d dt n2 p-acp n1 cc n1 j p-acp pno31. vvb dt n1, n1, n1, n1 pp-f np1 vvi p-acp pno31;
(6) motives (DIV2)
661
Page 247
2047
let him not have an Advocate to make any Plea for him. Angels, Men, Devils will all appear against such a person.
let him not have an Advocate to make any Plea for him. Angels, Men, Devils will all appear against such a person.
vvb pno31 xx vhi dt n1 pc-acp vvi d n1 p-acp pno31. ng1, n2, n2 vmb d vvi p-acp d dt n1.
(6) motives (DIV2)
661
Page 247
2048
1. Thou canst not possibly escape Vengeance.
1. Thou Canst not possibly escape Vengeance.
crd pns21 vm2 xx av-j vvi n1.
(6) motives (DIV2)
662
Page 247
2049
The Sodomites, whose Sins had so long dar'd God's Justice, might have better escap'd than thou canst: But, alas!
The Sodomites, whose Sins had so long dared God's justice, might have better escaped than thou Canst: But, alas!
dt n2, rg-crq n2 vhd av av-j vvd npg1 n1, vmd vhi av-jc vvn cs pns21 vm2: cc-acp, uh!
(6) motives (DIV2)
663
Page 247
2050
what force hath a Puppy or Worm in a Lion's paw? Thou art no more in his hand than a Fly between a Gyant's fingers.
what force hath a Puppy or Worm in a Lion's paw? Thou art no more in his hand than a Fly between a Giant's fingers.
q-crq n1 vhz dt n1 cc n1 p-acp dt ng1 n1? pns21 vb2r dx dc p-acp po31 n1 cs dt n1 p-acp dt n1|vbz n2.
(6) motives (DIV2)
663
Page 248
2051
Go foolish self-deluding Creature, recollect thy self.
Go foolish Self-deluding Creature, recollect thy self.
vvb j j n1, vvb po21 n1.
(6) motives (DIV2)
664
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2052
Can such a Bubble, Dust, Chaff, Stubble, worse than nothing and Vanity, wrestle with God? Ah poor Worm!
Can such a Bubble, Dust, Chaff, Stubble, Worse than nothing and Vanity, wrestle with God? Ah poor Worm!
vmb d dt n1, n1, n1, n1, av-jc cs pix cc np1-n, vvb p-acp np1? uh j n1!
(6) motives (DIV2)
664
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2053
Wilt thou set thy self in a strutting Array against Omnipotency, far less in God's hands than a Chicken new stript of its Shell in the Talons of an Eagle.
Wilt thou Set thy self in a strutting Array against Omnipotency, Far less in God's hands than a Chicken new stripped of its Shell in the Talons of an Eagl.
vm2 pns21 vvi po21 n1 p-acp dt j-vvg n1 p-acp n1, av-j av-dc p-acp npg1 n2 cs dt n1 j vvn pp-f po31 n1 p-acp dt n2 pp-f dt n1.
(6) motives (DIV2)
664
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2054
Jacob, a holy Man, wrestled with him upon a holy account, and broke his Thigh;Jacob, a holy Man, wrestled with him upon a holy account, and broke his Thigh;
np1, dt j n1, vvn p-acp pno31 p-acp dt j n1, cc vvd po31 n1;
(6) motives (DIV2)
664
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2055
take heed in thy wrestling with him upon a sinful account, thou dost not break thy Neck.
take heed in thy wrestling with him upon a sinful account, thou dost not break thy Neck.
vvb n1 p-acp po21 n-vvg p-acp pno31 p-acp dt j n1, pns21 vd2 xx vvi po21 n1.
(6) motives (DIV2)
664
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2056
If he be thy friend, none can hurt thee; but if thy enemy, none can relieve thee.
If he be thy friend, none can hurt thee; but if thy enemy, none can relieve thee.
cs pns31 vbb po21 n1, pix vmb vvi pno21; cc-acp cs po21 n1, pix vmb vvi pno21.
(6) motives (DIV2)
664
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2057
He is the best friend when Men will love him, but as terrible an enemy as consuming fire, when Men will hate him.
He is the best friend when Men will love him, but as terrible an enemy as consuming fire, when Men will hate him.
pns31 vbz dt js n1 c-crq n2 vmb vvi pno31, cc-acp c-acp j dt n1 p-acp j-vvg n1, c-crq n2 vmb vvi pno31.
(6) motives (DIV2)
664
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2058
Thou must be subject to him whether thou wilt or no, there is no remedy; if submission to his Mercy be not free, subjection to his Justice must be forc'd.
Thou must be Subject to him whither thou wilt or no, there is no remedy; if submission to his Mercy be not free, subjection to his justice must be forced.
pns21 vmb vbi j-jn p-acp pno31 cs pns21 vm2 cc uh-dx, pc-acp vbz dx n1; cs n1 p-acp po31 n1 vbb xx j, n1 p-acp po31 n1 vmb vbi vvn.
(6) motives (DIV2)
664
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2059
We must be under his Power whether we will or no; we cannot wrest our selves out of the compass of his Arm;
We must be under his Power whither we will or no; we cannot wrest our selves out of the compass of his Arm;
pns12 vmb vbi p-acp po31 n1 cs pns12 vmb cc uh-dx; pns12 vmbx vvi po12 n2 av pp-f dt n1 pp-f po31 n1;
(6) motives (DIV2)
664
Page 248
2060
if we go down to Hell, he is there;
if we go down to Hell, he is there;
cs pns12 vvb a-acp p-acp n1, pns31 vbz a-acp;
(6) motives (DIV2)
664
Page 249
2061
if we dive to the bottom of the Deep, thence his Hand will fetch us out.
if we dive to the bottom of the Deep, thence his Hand will fetch us out.
cs pns12 vvb p-acp dt n1 pp-f dt j-jn, av po31 n1 vmb vvi pno12 av.
(6) motives (DIV2)
664
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2062
We always have been, are still, and for ever must be within the reach of his Almighty Power.
We always have been, Are still, and for ever must be within the reach of his Almighty Power.
pns12 av vhb vbn, vbr av, cc p-acp av vmb vbi p-acp dt n1 pp-f po31 j-jn n1.
(6) motives (DIV2)
664
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2063
Whither wilt thou go? Is there any Garison to defend thee? any Sanctuary to secure thee? any Champion to stand for thee? If all the Angels in Heaven,
Whither wilt thou go? Is there any Garrison to defend thee? any Sanctuary to secure thee? any Champion to stand for thee? If all the Angels in Heaven,
q-crq vm2 pns21 vvi? vbz pc-acp d n1 pc-acp vvi pno21? d n1 pc-acp vvi pno21? d n1 pc-acp vvi p-acp pno21? cs d dt n2 p-acp n1,
(6) motives (DIV2)
664
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2064
and Devils in Hell, should rouze up themselves to be thy Protectors, thou wouldest be just as happy,
and Devils in Hell, should rouse up themselves to be thy Protectors, thou Wouldst be just as happy,
cc n2 p-acp n1, vmd vvi a-acp px32 pc-acp vbi po21 n2, pns21 vmd2 vbi j c-acp j,
(6) motives (DIV2)
664
Page 249
2065
as if thou hadst the shelter of the Dust of the Balance, or a drop of a Bucket.
as if thou Hadst the shelter of the Dust of the Balance, or a drop of a Bucket.
c-acp cs pns21 vhd2 dt n1 pp-f dt n1 pp-f dt n1, cc dt n1 pp-f dt n1.
(6) motives (DIV2)
664
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2066
Can we blind his Eye that he should not see, or deafen his Ear that he should not hear,
Can we blind his Eye that he should not see, or deafen his Ear that he should not hear,
vmb pns12 vvi po31 n1 cst pns31 vmd xx vvi, cc vvb po31 n1 cst pns31 vmd xx vvi,
(6) motives (DIV2)
664
Page 249
2067
or bind his Arm that he should not strike? Can we remove his Jealousy by increasing it? Can we mitigate Everlasting Burnings by adding Oil to them? Can our Sins stand out against his Judgments,
or bind his Arm that he should not strike? Can we remove his Jealousy by increasing it? Can we mitigate Everlasting Burnings by adding Oil to them? Can our Sins stand out against his Judgments,
cc vvi po31 n1 cst pns31 vmd xx vvi? vmb pns12 vvi po31 n1 p-acp vvg pn31? vmb pns12 vvi j n2 p-acp vvg n1 p-acp pno32? vmb po12 n2 vvb av p-acp po31 n2,
(6) motives (DIV2)
664
Page 249
2068
or our Persons successfully combat with his Wrath? Before any of those can be done, the Creator must descend into our Impotency.
or our Persons successfully combat with his Wrath? Before any of those can be done, the Creator must descend into our Impotency.
cc po12 n2 av-j vvi p-acp po31 n1? p-acp d pp-f d vmb vbi vdn, dt n1 vmb vvi p-acp po12 n1.
(6) motives (DIV2)
664
Page 250
2069
What man will confess he is able to do any of those, and yet he will walk in a Path of Enmity? Wrath will come,
What man will confess he is able to do any of those, and yet he will walk in a Path of Enmity? Wrath will come,
q-crq n1 vmb vvi pns31 vbz j pc-acp vdi d pp-f d, cc av pns31 vmb vvi p-acp dt n1 pp-f n1? n1 vmb vvi,
(6) motives (DIV2)
664
Page 250
2070
though it be slow in coming; 'Tis slow, but sure; the longer it is preparing, the bitterer will it be in enduring.
though it be slow in coming; It's slow, but sure; the longer it is preparing, the bitterer will it be in enduring.
cs pn31 vbb j p-acp vvg; pn31|vbz j, cc-acp av-j; dt jc pn31 vbz vvg, dt jc vmb pn31 vbi p-acp vvg.
(6) motives (DIV2)
664
Page 250
2071
Let all Devils and Sinners in the World join together, how soon is God able to overthrow them,
Let all Devils and Sinners in the World join together, how soon is God able to overthrow them,
vvb d n2 cc n2 p-acp dt n1 vvb av, c-crq av vbz np1 j pc-acp vvi pno32,
(6) motives (DIV2)
664
Page 250
2072
and turn their Babel - Fort to their own Confusion, and bury them in the Ruins of their own Works! Prov. 11.21. Though hand join in hand, the wicked shall not be unpunish'd.
and turn their Babel - Fort to their own Confusion, and bury them in the Ruins of their own Works! Curae 11.21. Though hand join in hand, the wicked shall not be unpunished.
cc vvi po32 np1 - fw-fr p-acp po32 d n1, cc vvi pno32 p-acp dt n2 pp-f po32 d vvz! np1 crd. cs n1 vvb p-acp n1, dt j vmb xx vbi j.
(6) motives (DIV2)
664
Page 250
2073
How would he fling them all into Hell, as one of us can a Bag of Dust or Sand into the Sea? 2dly. Thou dost even force God to destroy thee for his own content, and as it were provoke him to damn thee for his own Ease;
How would he fling them all into Hell, as one of us can a Bag of Dust or Sand into the Sea? 2dly. Thou dost even force God to destroy thee for his own content, and as it were provoke him to damn thee for his own Ease;
q-crq vmd pns31 vvi pno32 d p-acp n1, c-acp pi pp-f pno12 vmb dt n1 pp-f n1 cc n1 p-acp dt n1? av. pns21 vd2 av vvi np1 pc-acp vvi pno21 p-acp po31 d n1, cc c-acp pn31 vbdr vvi pno31 pc-acp vvi pno21 p-acp po31 d n1;
(6) motives (DIV2)
664
Page 250
2074
if thou wilt not lay down thy Arms, thou dost wrest Wrath out of his hands, Zech. 6.8. Have quieted my spirit. He speaks of the Angels which he had sent out against Babylon, those black Horses which noted Death and Destruction;
if thou wilt not lay down thy Arms, thou dost wrest Wrath out of his hands, Zechariah 6.8. Have quieted my Spirit. He speaks of the Angels which he had sent out against Babylon, those black Horses which noted Death and Destruction;
cs pns21 vm2 xx vvi a-acp po21 n2, pns21 vd2 vvi n1 av pp-f po31 n2, np1 crd. vhb vvn po11 n1. pns31 vvz pp-f dt n2 r-crq pns31 vhd vvn av p-acp np1, d j-jn n2 r-crq vvd n1 cc n1;
(6) motives (DIV2)
665
Page 250
2075
and those Angels doing their work and duty, are said by himself to quiet his Spirit;
and those Angels doing their work and duty, Are said by himself to quiet his Spirit;
cc d n2 vdg po32 n1 cc n1, vbr vvn p-acp px31 pc-acp vvi po31 n1;
(6) motives (DIV2)
665
Page 251
2076
so that God can have no Rest in his own Spirit but by thy submission or destruction.
so that God can have no Rest in his own Spirit but by thy submission or destruction.
av cst np1 vmb vhi dx n1 p-acp po31 d n1 cc-acp p-acp po21 n1 cc n1.
(6) motives (DIV2)
665
Page 251
2077
And the longer thou dost stand out, the more thou dost provoke God to take some course for the easing of himself:
And the longer thou dost stand out, the more thou dost provoke God to take Some course for the easing of himself:
cc dt av-jc pns21 vd2 vvi av, dt av-dc pns21 vd2 vvi np1 pc-acp vvi d n1 p-acp dt vvg pp-f px31:
(6) motives (DIV2)
665
Page 251
2078
for Punishment in another place he calls his Ease, Isa. 1.24. I will ease me of my adversaries;
for Punishment in Another place he calls his Ease, Isaiah 1.24. I will ease me of my Adversaries;
p-acp n1 p-acp j-jn n1 pns31 vvz po31 n1, np1 crd. pns11 vmb vvi pno11 pp-f po11 n2;
(6) motives (DIV2)
665
Page 251
2079
and the latter words explain it, I will avenge me of my enemies.
and the latter words explain it, I will avenge me of my enemies.
cc dt d n2 vvi pn31, pns11 vmb vvi pno11 pp-f po11 n2.
(6) motives (DIV2)
665
Page 251
2080
Is not the Honour of God concern'd in his Laws? and would he not make himself ridiculous to the Sons of Men,
Is not the Honour of God concerned in his Laws? and would he not make himself ridiculous to the Sons of Men,
vbz xx dt n1 pp-f np1 vvd p-acp po31 n2? cc vmd pns31 xx vvi px31 j p-acp dt n2 pp-f n2,
(6) motives (DIV2)
665
Page 251
2081
if he did not severely punish their Violations of them? 3dly. God cannot save thee without disturbing the happiness of those that love him, and are loved by him.
if he did not severely Punish their Violations of them? 3dly. God cannot save thee without disturbing the happiness of those that love him, and Are loved by him.
cs pns31 vdd xx av-j vvi po32 n2 pp-f pno32? av. n1 vmbx vvi pno21 p-acp vvg dt n1 pp-f d cst vvb pno31, cc vbr vvn p-acp pno31.
(6) motives (DIV2)
665
Page 251
2082
Thou wilt but make a disturbance in Heaven by thy contrary disposition, and hinder that exact Harmony;
Thou wilt but make a disturbance in Heaven by thy contrary disposition, and hinder that exact Harmony;
pns21 vm2 cc-acp vvi dt n1 p-acp n1 p-acp po21 j-jn n1, cc vvi d j n1;
(6) motives (DIV2)
667
Page 251
2083
Thy jarring Principles could never agree with that Consort; thy Enmity and Division with that Union;
Thy jarring Principles could never agree with that Consort; thy Enmity and Division with that union;
po21 j-vvg n2 vmd av-x vvi p-acp d n1; po21 n1 cc n1 p-acp d n1;
(6) motives (DIV2)
667
Page 251
2084
The Repose of the Saints would be disquieted, and their Pleasure cool'd:
The Repose of the Saints would be disquieted, and their Pleasure cooled:
dt vvb pp-f dt n2 vmd vbi vvn, cc po32 n1 vvn:
(6) motives (DIV2)
667
Page 252
2085
for if they cared not for thy Company in the World, when they had many reliques of Enmity in themselves,
for if they cared not for thy Company in the World, when they had many Relics of Enmity in themselves,
c-acp cs pns32 vvd xx p-acp po21 n1 p-acp dt n1, c-crq pns32 vhd d n2 pp-f n1 p-acp px32,
(6) motives (DIV2)
667
Page 252
2086
and an imperfect holiness, they can less endure it in Heaven, where their holiness is fully ripe,
and an imperfect holiness, they can less endure it in Heaven, where their holiness is Fully ripe,
cc dt j n1, pns32 vmb av-dc vvi pn31 p-acp n1, c-crq po32 n1 vbz av-j j,
(6) motives (DIV2)
667
Page 252
2087
and their hatred against impiety perfectly strong;
and their hatred against impiety perfectly strong;
cc po32 n1 p-acp n1 av-j j;
(6) motives (DIV2)
667
Page 252
2088
And God will not bring thee thither with that cursed nature thou hast, to damp their joy,
And God will not bring thee thither with that cursed nature thou hast, to damp their joy,
cc np1 vmb xx vvi pno21 av p-acp cst j-vvn n1 pns21 vh2, p-acp n-jn po32 n1,
(6) motives (DIV2)
667
Page 252
2089
and spoil the order of Heaven. A state of Wrath must necessarily succeed a state of Enmity:
and spoil the order of Heaven. A state of Wrath must necessarily succeed a state of Enmity:
cc vvi dt n1 pp-f n1. dt n1 pp-f n1 vmb av-j vvi dt n1 pp-f n1:
(6) motives (DIV2)
667
Page 252
2090
for Heaven can never be a place suitable to you, it will be as little agreeable to you,
for Heaven can never be a place suitable to you, it will be as little agreeable to you,
p-acp n1 vmb av-x vbi dt n1 j p-acp pn22, pn31 vmb vbi a-acp j j p-acp pn22,
(6) motives (DIV2)
668
Page 252
2091
as your being there will be to God. 4ly. Thou hast the beginnings of Hell in thee already. Enmity is a hellish Disposition.
as your being there will be to God. 4ly. Thou hast the beginnings of Hell in thee already. Enmity is a hellish Disposition.
c-acp po22 n1 a-acp vmb vbi p-acp np1. av-j. pns21 vh2 dt n2 pp-f n1 p-acp pno21 av. n1 vbz dt j n1.
(6) motives (DIV2)
668
Page 252
2092
As the perfection of Love in Heaven is a part of Heaven's Happiness, so the perfection of Enmity in Hell is a part of the damned's Misery.
As the perfection of Love in Heaven is a part of Heaven's Happiness, so the perfection of Enmity in Hell is a part of the damned's Misery.
p-acp dt n1 pp-f n1 p-acp n1 vbz dt n1 pp-f ng1 n1, av dt n1 pp-f n1 p-acp n1 vbz dt n1 pp-f dt ng1 n1.
(6) motives (DIV2)
670
Page 253
2093
The sight of God in Heaven enflames Love in Saints, so the absence of God from Hell enrageth Enmity in the Devils and damned Spirits. 5ly. All thy Enmity will certainly be charged upon thee one day.
The sighed of God in Heaven enflames Love in Saints, so the absence of God from Hell enrageth Enmity in the Devils and damned Spirits. 5ly. All thy Enmity will Certainly be charged upon thee one day.
dt n1 pp-f np1 p-acp n1 vvz n1 p-acp n2, av dt n1 pp-f np1 p-acp n1 vvz n1 p-acp dt n2 cc j-vvn n2. av-j. d po21 n1 vmb av-j vbi vvn p-acp pno21 crd n1.
(6) motives (DIV2)
670
Page 253
2094
There is a time when all thy acts of Enmity shall be set in order before thee, Psal. 50.21. I will set them in order before thee.
There is a time when all thy acts of Enmity shall be Set in order before thee, Psalm 50.21. I will Set them in order before thee.
pc-acp vbz dt n1 c-crq d po21 n2 pp-f n1 vmb vbi vvn p-acp n1 p-acp pno21, np1 crd. pns11 vmb vvi pno32 p-acp n1 p-acp pno21.
(6) motives (DIV2)
672
Page 253
2095
This is to be understood more Militari, when sin shall be set in rank and file, in bloody array against thy Soul. Or more Forensi, when they shall be set in order as so many Inditements for thy Rebellion and Treason.
This is to be understood more Militari, when since shall be Set in rank and file, in bloody array against thy Soul. Or more Forensi, when they shall be Set in order as so many Inditements for thy Rebellion and Treason.
d vbz pc-acp vbi vvn av-dc fw-la, c-crq n1 vmb vbi vvn p-acp n1 cc n1, p-acp j n1 p-acp po21 n1 cc av-dc fw-la, c-crq pns32 vmb vbi vvn p-acp n1 c-acp av d n2 p-acp po21 n1 cc n1.
(6) motives (DIV2)
672
Page 253
2096
What sadness will seize upon thee at the last, when God shall fix upon thee out of the Croud,
What sadness will seize upon thee At the last, when God shall fix upon thee out of the Crowd,
q-crq n1 vmb vvi p-acp pno21 p-acp dt ord, c-crq np1 vmb vvi p-acp pno21 av pp-f dt n1,
(6) motives (DIV2)
672
Page 253
2097
and point at thee, Luk. 19.27. But those my Enemies which would not that I should reign over them, bring hither, and slay them before me.
and point At thee, Luk. 19.27. But those my Enemies which would not that I should Reign over them, bring hither, and slay them before me.
cc n1 p-acp pno21, np1 crd. p-acp d po11 n2 r-crq vmd xx cst pns11 vmd vvi p-acp pno32, vvb av, cc vvi pno32 p-acp pno11.
(6) motives (DIV2)
672
Page 253
2098
How solemnly will he execute every Enemy at the last!
How solemnly will he execute every Enemy At the last!
c-crq av-j vmb pns31 vvi d n1 p-acp dt ord!
(6) motives (DIV2)
672
Page 253
2099
they shall be brought out shackled one by one, and Christ will sit and behold it.
they shall be brought out shackled one by one, and christ will fit and behold it.
pns32 vmb vbi vvn av j-vvn pi p-acp crd, cc np1 vmb vvi cc vvi pn31.
(6) motives (DIV2)
672
Page 254
2100
Lo here is one of my Enemies, I have found him out for all his fair hopes of escape.
Lo Here is one of my Enemies, I have found him out for all his fair hope's of escape.
np1 av vbz pi pp-f po11 n2, pns11 vhb vvn pno31 av p-acp d po31 j n2 pp-f n1.
(6) motives (DIV2)
672
Page 254
2101
When Men and Angels shall say, Lo this is the man that made not God his Strength;
When Men and Angels shall say, Lo this is the man that made not God his Strength;
c-crq n2 cc n2 vmb vvi, np1 d vbz dt n1 cst vvd xx np1 po31 n1;
(6) motives (DIV2)
672
Page 254
2102
this is the Man that set up other Gods in his heart;
this is the Man that Set up other God's in his heart;
d vbz dt n1 cst vvd a-acp j-jn n2 p-acp po31 n1;
(6) motives (DIV2)
672
Page 254
2103
that was such a fool as to think his Pleasure, Riches, Strength, Honour, to be his God.
that was such a fool as to think his Pleasure, Riches, Strength, Honour, to be his God.
cst vbds d dt n1 c-acp pc-acp vvi po31 n1, n2, n1, n1, pc-acp vbi po31 n1.
(6) motives (DIV2)
672
Page 254
2104
Ah fool with a witness, to think that a God could be of thy own making!
Ah fool with a witness, to think that a God could be of thy own making!
uh n1 p-acp dt n1, pc-acp vvi cst dt n1 vmd vbi pp-f po21 d n-vvg!
(6) motives (DIV2)
672
Page 254
2105
Chiefest Sinners Objects of Choicest Mercy. 1 TIM. 1.15. This is a faithful saying, and worthy of all acceptation, That Christ Jesus came into the world to save sinners, of whom I am chief.
Chiefest Sinners Objects of Choicest Mercy. 1 TIM. 1.15. This is a faithful saying, and worthy of all acceptation, That christ jesus Come into the world to save Sinners, of whom I am chief.
js-jn n2 n2 pp-f js n1. vvn np1. crd. d vbz dt j n-vvg, cc j pp-f d n1, cst np1 np1 vvd p-acp dt n1 pc-acp vvi n2, pp-f ro-crq pns11 vbm j-jn.
(7) sermon (DIV1)
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Page 1
2106
1. Obs. THE Salvation of Sinners was the main design of Christ's coming into the World.
1. Obs. THE Salvation of Sinners was the main Design of Christ's coming into the World.
crd np1 dt n1 pp-f n2 vbds dt j n1 pp-f npg1 vvg p-acp dt n1.
(7) sermon (DIV1)
674
Page 1
2107
2. God doth often make the chiefest Sinners Objects of his choicest Mercy. For the last, That God doth so.
2. God does often make the chiefest Sinners Objects of his Choicest Mercy. For the last, That God does so.
crd np1 vdz av vvi dt js-jn n2 n2 pp-f po31 js n1. p-acp dt ord, cst np1 vdz av.
(7) sermon (DIV1)
675
Page 1
2108
1. God hath formerly made invitations to such. See what a black Generation they were, Isa. 1. by the scrowl of their Sins.
1. God hath formerly made invitations to such. See what a black Generation they were, Isaiah 1. by the scrowl of their Sins.
crd np1 vhz av-j vvn n2 p-acp d. vvb r-crq dt j-jn n1 pns32 vbdr, np1 crd p-acp dt n1 pp-f po32 n2.
(7) sermon (DIV1)
677
Page 1
2109
They were Rebels, and Rebels against him that had nursed them. Vers. 2. I have nourish'd and brought up children,
They were Rebels, and Rebels against him that had nursed them. Vers. 2. I have nourished and brought up children,
pns32 vbdr n2, cc n2 p-acp pno31 cst vhd vvn pno32. np1 crd pns11 vhb vvn cc vvn a-acp n2,
(7) sermon (DIV1)
677
Page 2
2110
and they have rebell'd against me: And in this respect worse than the Beasts they were masters of;and they have rebelled against me: And in this respect Worse than the Beasts they were Masters of;
cc pns32 vhb vvd p-acp pno11: cc p-acp d n1 av-jc cs dt n2 pns32 vbdr n2 pp-f;
(7) sermon (DIV1)
677
Page 2
2111
the stupid Ox, and the dull Ass outstript them in ingenuity. Vers. 3. The Ox knoweth his owner,
the stupid Ox, and the dull Ass outstripped them in ingenuity. Vers. 3. The Ox Knoweth his owner,
dt j n1, cc dt j n1 vvn pno32 p-acp n1. np1 crd dt n1 vvz po31 n1,
(7) sermon (DIV1)
677
Page 2
2112
and the Ass his master's crib; but Israel doth not know, my people doth not consider. and the Ass his Masters crib; but Israel does not know, my people does not Consider.
cc dt n1 po31 ng1 n1; cc-acp np1 vdz xx vvi, po11 n1 vdz xx vvi.
(7) sermon (DIV1)
677
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He calls upon Heaven and Earth to judge between them, v. 2. He appeals to Men and Angels,
He calls upon Heaven and Earth to judge between them, v. 2. He appeals to Men and Angels,
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as a Jury to give their Verdict, whether these People had not been the most disingenuous and ungrateful People in the World.
as a Jury to give their Verdict, whither these People had not been the most disingenuous and ungrateful People in the World.
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Or if by Heavens and Earth be meant Magistrates and People, as in the Prophetick style they are usually taken, God then appeals to themselves, to let their own natural Consciences,
Or if by Heavens and Earth be meant Magistrates and People, as in the Prophetic style they Are usually taken, God then appeals to themselves, to let their own natural Consciences,
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and the common Ingenuity their Sins had left them, to judge between them.
and the Common Ingenuity their Sins had left them, to judge between them.
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He comes to charge them, v. 4. laden with iniquity: They had such great weights lying upon them, that they were not able to stir;
He comes to charge them, v. 4. laden with iniquity: They had such great weights lying upon them, that they were not able to stir;
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or laden with it, as some Crab-tree is with sowr Fruit. They had sprouted from a wicked Stock;
or laden with it, as Some Crab tree is with sour Fruit. They had sprouted from a wicked Stock;
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they had corrupted one another by their Society, and Example, as rotten Apples putrify the sound ones that lie near them.
they had corrupted one Another by their Society, and Exampl, as rotten Apples putrify the found ones that lie near them.
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They had been incorrigible under Judgments; God had used the Rod again, and again; but being there was no reformation, he was even weary of whipping them any longer;
They had been incorrigible under Judgments; God had used the Rod again, and again; but being there was no Reformation, he was even weary of whipping them any longer;
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v. 5. Why should ye be stricken any more? ye will revolt more and more.
v. 5. Why should you be stricken any more? you will revolt more and more.
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They were also so universally infected, that there was no sound part about them, but running Sores all over, both head and heart were infected;
They were also so universally infected, that there was no found part about them, but running Sores all over, both head and heart were infected;
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corrupt Notions in the one, and corrupt Affections in the other. Or if you take it Prophetically, Head signifies the Chief Magistrate; Heart, the Judges; Feet the common People.
corrupt Notions in the one, and corrupt Affections in the other. Or if you take it Prophetically, Head signifies the Chief Magistrate; Heart, the Judges; Feet the Common People.
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The Fire which had burnt their Cities, had not consum'd their Lusts, and dried up their Sins;
The Fire which had burned their Cities, had not consumed their Lustiest, and dried up their Sins;
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v. 7. Your country is desolate, your cities are burnt with fire, your land strangers devour it in your presence, v. 7. Your country is desolate, your cities Are burned with fire, your land Strangers devour it in your presence,
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and it is desolate, as overthrown by strangers. and it is desolate, as overthrown by Strangers.
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And had it not been for a small Remnant, they had been as bad as Sodom and Gomorrah, v. 9. Their Services were polluted, vain,
And had it not been for a small Remnant, they had been as bad as Sodom and Gomorrah, v. 9. Their Services were polluted, vain,
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and an abomination to him, v. 13. A trouble to him, his Soul hated them, he was tired with them, v. 14. for they came with their bloody murtherous hands into God's presence.
and an abomination to him, v. 13. A trouble to him, his Soul hated them, he was tired with them, v. 14. for they Come with their bloody murderous hands into God's presence.
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Yet though he justly charg'd them with these horrid Crimes, he gives them assurance of entertainment if they would return to him, v. 18. Come now, and let us reason together:
Yet though he justly charged them with these horrid Crimes, he gives them assurance of entertainment if they would return to him, v. 18. Come now, and let us reason together:
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He would condescend to debate the Case with them, when one would have thought he should have said, I'll have nothing to do with such a Crew as they;
He would condescend to debate the Case with them, when one would have Thought he should have said, I'll have nothing to do with such a Crew as they;
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God loves to discourse with Men about this Argument of Pardon; and he loves that Men should hear him speak concerning it.
God loves to discourse with Men about this Argument of Pardon; and he loves that Men should hear him speak Concerning it.
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He would dispute them out of their Sins, into good and right apprehensions of his Mercy. So Isa. 31.6. Turn ye unto him from whom the children of Israel have deeply revolted. Revolted, there is their Sin;
He would dispute them out of their Sins, into good and right apprehensions of his Mercy. So Isaiah 31.6. Turn you unto him from whom the children of Israel have deeply revolted. Revolted, there is their since;
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deeply, there's the aggravation of it;
deeply, there's the aggravation of it;
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and being also Children of Israel, a People of much Mercy, and Miracles, there's another aggravation;
and being also Children of Israel, a People of much Mercy, and Miracles, there's Another aggravation;
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yet turn unto him against whom you have thus sinn'd.
yet turn unto him against whom you have thus sinned.
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The great Objection of a Penitent is, I have sinned, and I know not whether God will receive me:
The great Objection of a Penitent is, I have sinned, and I know not whither God will receive me:
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Consider, God knows thy Sin better than thou dost, yet he kindly calls to thee, and promiseth thee as good a reception as if thou hadst never sinn'd. So Jer. 3.1.
Consider, God knows thy since better than thou dost, yet he kindly calls to thee, and promises thee as good a reception as if thou Hadst never sinned. So Jer. 3.1.
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They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? But thou hast play'd the harlot with many lovers, They say, If a man put away his wife, and she go from him, and become Another Man's, shall he return unto her again? shall not that land be greatly polluted? But thou hast played the harlot with many lovers,
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yet return again to me, saith the Lord. yet return again to me, Says the Lord.
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Though thou hast been a common Whore, and made all Comers, every Idol welcome, and been in league with many Sins;
Though thou hast been a Common Whore, and made all Comers, every Idol welcome, and been in league with many Sins;
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yet upon thy return I'll own thee; and these are God's warrants for encouragement. 2. God hath given Examples of it in Scripture.
yet upon thy return I'll own thee; and these Are God's warrants for encouragement. 2. God hath given Examples of it in Scripture.
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Adam, the Ring-leader of all Rebellions of Mankind in the World, had the promise of the Seed of the Woman to break the Serpents head made to him:Adam, the Ringleader of all Rebellions of Mankind in the World, had the promise of the Seed of the Woman to break the Serpents head made to him:
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And in the Genealogy of Christ, is call'd the Son of God, Luk. 3.38. not only in respect of Creation, for so the Devil is the Son of God; but in a nearer relation.
And in the Genealogy of christ, is called the Son of God, Luk. 3.38. not only in respect of Creation, for so the devil is the Son of God; but in a nearer Relation.
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Yet all that deluge of Wickedness which has overflow'd the World since the Fall, sprung out of his Loyns.
Yet all that deluge of Wickedness which has overflowed the World since the Fallen, sprung out of his Loins.
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Nay, Abraham, the Father of the Faithful, was probably an Idolater in Ʋr of the Caldees, and a Worshipper of the Sun,
Nay, Abraham, the Father of the Faithful, was probably an Idolater in Ʋr of the Chaldeans, and a Worshipper of the Sun,
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and Fire, as his Fathers were, Josh. 24.2.
and Fire, as his Father's were, Josh. 24.2.
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yet God makes a particular Covenant with this Man, presents him with a richer Act of Grace than any in the World besides him had,
yet God makes a particular Covenant with this Man, presents him with a Richer Act of Grace than any in the World beside him had,
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even that the Messiah, the great Redeemer of the World, should come from his Seed:
even that the Messiah, the great Redeemer of the World, should come from his Seed:
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This man is set up as the pattern of Faith to others, and his Bosome seems to be a great receptacle of Saints in glory, Luk. 16.22, 23. Israel 's Sins were as a thick Cloud,
This man is Set up as the pattern of Faith to Others, and his Bosom seems to be a great receptacle of Saints in glory, Luk. 16.22, 23. Israel is Sins were as a thick Cloud,
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yet this powerful Sun did melt them. Isa. 44.22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins.
yet this powerful Sun did melt them. Isaiah 44.22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy Sins.
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A sullen gloomy Morning often ends in a well-complexion'd Noon. Manasseh is an eminent Example of this Doctrine.
A sullen gloomy Morning often ends in a well-complexioned Noon. Manasses is an eminent Exampl of this Doctrine.
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His story, 2 Chron. 33. represents him as black as a Devil, if all the aggravations of his Sin be consider'd.
His story, 2 Chronicles 33. represents him as black as a devil, if all the aggravations of his since be considered.
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1. 'Twas against knowledge. He had a pious Education under a Religious Father; an Education usually leaves some tinctures and impressions of Religion.
1. 'Twas against knowledge. He had a pious Education under a Religious Father; an Education usually leaves Some tinctures and impressions of Religion.
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No doubt but the Instructions his Father Hezekiah had taught him, and the exemplary holiness he had seen in him, were sometimes awakened in his memory, and recoil'd upon his Conscience.
No doubt but the Instructions his Father Hezekiah had taught him, and the exemplary holiness he had seen in him, were sometime awakened in his memory, and recoiled upon his Conscience.
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2. His Place and Station, a King:
2. His Place and Station, a King:
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Sins of King's are like their Robes, more Scarlet and Crimson than the Sins of a Peasant.
Sins of King's Are like their Robes, more Scarlet and Crimson than the Sins of a Peasant.
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Their Example usually infects their Subjects.
Their Exampl usually infects their Subject's.
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As they are not without their Attendance in their Progresses, and Recreations, so neither in their Vices and Virtues.
As they Are not without their Attendance in their Progresses, and Recreations, so neither in their Vices and Virtues.
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3. Restoration of Idolatry. Had he found the Worship of the Host of Heaven deriv'd to him by succession from his Father,
3. Restoration of Idolatry. Had he found the Worship of the Host of Heaven derived to him by succession from his Father,
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and the Idols set up to his hand, the continuance of them had less of sin, because more of temptation:
and the Idols Set up to his hand, the Continuance of them had less of since, Because more of temptation:
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But he built again those High Places and Altars to Idols after they had been broken down, v. 3. and dash'd in pieces that Reformation his Father had compleated.
But he built again those High Places and Altars to Idols After they had been broken down, v. 3. and dashed in Pieces that Reformation his Father had completed.
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4. Affronting God to his very face.
4. Affronting God to his very face.
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He sets up his Idols, as it were to nose God, and built Altars in the House of the Lord,
He sets up his Idols, as it were to nose God, and built Altars in the House of the Lord,
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and in the two Courts of his Temple, whereof God had said he would have his Name there for ever, v. 4, 5, 7. He brought in all the Stars of Heaven to be sharers in that Worship which was only due to the God of Heaven.
and in the two Courts of his Temple, whereof God had said he would have his Name there for ever, v. 4, 5, 7. He brought in all the Stars of Heaven to be sharers in that Worship which was only due to the God of Heaven.
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What, could he find no other place for his Idols, but in the very Temple of God? must God be cast out of his House, to make room for Baal?
What, could he find no other place for his Idols, but in the very Temple of God? must God be cast out of his House, to make room for Baal?
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5. Murther. Perhaps of his Children, which he caused to pass through the fire as an Offering to his Idol, v. 6. It may be it was only for purification.
5. Murder. Perhaps of his Children, which he caused to pass through the fire as an Offering to his Idol, v. 6. It may be it was only for purification.
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But he had the guilt of much innocent Blood upon him, the streams whereof ran down in every part of the City. 2 Kings 21.16. Moreover Manasseh shed innocent blood very much, till he filled Jerusalem with blood from one end to the other.
But he had the guilt of much innocent Blood upon him, the streams whereof ran down in every part of the city. 2 Kings 21.16. Moreover Manasses shed innocent blood very much, till he filled Jerusalem with blood from one end to the other.
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6. Covenant with the Devil. He us'd Enchantments, and Witchcraft, and dealt with a Familiar Spirit, v. 6. yea he had acquaintance with more Devils than one,
6. Covenant with the devil. He used Enchantments, and Witchcraft, and dealt with a Familiar Spirit, v. 6. yea he had acquaintance with more Devils than one,
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and dealt with Familiar Spirits and Wizards in the plural Number. 7. His other mens Sins. He did not only lead the People by his Example,
and dealt with Familiar Spirits and Wizards in the plural Number. 7. His other men's Sins. He did not only led the People by his Exampl,
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but compell'd them by his Commands. 2 Chron. 33.9. So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the Heathen God had rooted out, to make room for them.
but compelled them by his Commands. 2 Chronicles 33.9. So Manasses made Judah and the inhabitants of Jerusalem to err, and to do Worse than the Heathen God had rooted out, to make room for them.
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Hereby he contracted the guilt of the whole Nation upon himself. 8. Obstinacy against Admonitions. 2 Kings 21.10. God spake to him and his People, but they would not hearken, or alter their course.
Hereby he contracted the guilt of the Whole nation upon himself. 8. Obstinacy against Admonitions. 2 Kings 21.10. God spoke to him and his People, but they would not harken, or altar their course.
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9. Continuance in it. He ascended the Throne young, at 12 years old, v. 1. 'Tis uncertain how long he continued in this Sin. Torniellus thinks 15 years.
9. Continuance in it. He ascended the Throne young, At 12 Years old, v. 1. It's uncertain how long he continued in this Sin. Torniellus thinks 15 Years.
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Bellarmine 27. Kinchi 50 years, reckoning but 5 years of his Life after his Restauration. What a world of Sin, and aggravations of it, were there in this Man!Bellarmine 27. Kinchi 50 Years, reckoning but 5 Years of his Life After his Restauration. What a world of since, and aggravations of it, were there in this Man!
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and yet God was intreated, v. 19. 3. The stock whereof Christ came, seems to intimate this;
and yet God was entreated, v. 19. 3. The stock whereof christ Come, seems to intimate this;
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God might have kept the Stock, whence Christ descended according to the Flesh, pure, and free from being tainted with any notorious Crimes;
God might have kept the Stock, whence christ descended according to the Flesh, pure, and free from being tainted with any notorious Crimes;
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but we find Sins of a crimson dye even among them.
but we find Sins of a crimson die even among them.
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There are no Women reckon'd up in Christ's Genealogy, but such as in Scripture are noted for looseness, Matt. 1.3. Tamar who play'd the harlot with Judah her Father-in-law, Gen. 38. Rahab, v. 5. the Harlot of Jericho. Ruth, v. 5. a Gentile, and a Moabitess; the Root of whose Generation was Lot 's Son by incest with his own Daughter.
There Are no Women reckoned up in Christ's Genealogy, but such as in Scripture Are noted for looseness, Matt. 1.3. Tamar who played the harlot with Judah her Father-in-law, Gen. 38. Rahab, v. 5. the Harlot of Jericho. Ruth, v. 5. a Gentile, and a Moabitess; the Root of whose Generation was Lot is Son by Incest with his own Daughter.
pc-acp vbr dx n2 vvn a-acp p-acp npg1 n1, cc-acp d c-acp p-acp n1 vbr vvn p-acp n1, np1 crd. np1 r-crq vvd dt n1 p-acp np1 po31 n1, np1 crd np1, n1 crd dt n1 pp-f np1. n1, n1 crd dt j, cc dt np1; dt n1 pp-f rg-crq n1 vbds n1 vbz n1 p-acp n1 p-acp po31 d n1.
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Bathsheba, v. 6. David 's Adulteress.Bathsheba, v. 6. David is Adulteress.
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He chose these repenting Sinners, out of whose Loyns Christ was to come, that the greatest Sinners might not be afraid to come to him.
He chosen these repenting Sinners, out of whose Loins christ was to come, that the greatest Sinners might not be afraid to come to him.
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Was David, whose Son our Saviour is call'd, much better? 'Tis true, he was a man after God's own heart,
Was David, whose Son our Saviour is called, much better? It's true, he was a man After God's own heart,
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but yet very notorious for that Act of Murther and Adultery, and with more aggravating Circumstances than usually are met with in Acts of the like nature, 2 Sam. 11. Ʋriah was a godly man,
but yet very notorious for that Act of Murder and Adultery, and with more aggravating circumstances than usually Are met with in Acts of the like nature, 2 Sam. 11. Ʋriah was a godly man,
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and had a sense of the Condition of the Church and Nation whereof he was a Member, v. 11. and such a Man's Bed David is not only content to defile,
and had a sense of the Condition of the Church and nation whereof he was a Member, v. 11. and such a Man's Bed David is not only content to defile,
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but he pullutes his Soul with drunkenness, v. 13. lays Snares for his Life, not in a manly, but sly and treacherous manner;
but he pullutes his Soul with Drunkenness, v. 13. lays Snares for his Life, not in a manly, but sly and treacherous manner;
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for while he doth caress him, and show him a fair countenance in his Palace, he draws up secret Instructions to Joab so to order the business, that Ʋriah might be thrust into his Grave,
for while he does caress him, and show him a fair countenance in his Palace, he draws up secret Instructions to Joab so to order the business, that Ʋriah might be thrust into his Grave,
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and makes him the Post to carry the Commission for his own death, v. 15, 16. After all this he hath no remorse when he hears of the loss of so godly and valiant a man,
and makes him the Post to carry the Commission for his own death, v. 15, 16. After all this he hath no remorse when he hears of the loss of so godly and valiant a man,
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but wipes his mouth, and sweeps all the dirt to the door of Providence, v. 25. Now Christ's Stock being thus tainted, was methinks an evidence that Penitents,
but wipes his Mouth, and sweeps all the dirt to the door of Providence, v. 25. Now Christ's Stock being thus tainted, was methinks an evidence that Penitents,
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though before of the greatest pollutions, might be welcome to him.
though before of the greatest pollutions, might be welcome to him.
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And that as he pickt out such out of whose Loyns to proceed, so he would pick out such also in whose hearts to reside.
And that as he picked out such out of whose Loins to proceed, so he would pick out such also in whose hearts to reside.
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4. 'Twas Christ's employment in the world to court and gain such kind of Creatures.
4. 'Twas Christ's employment in the world to court and gain such kind of Creatures.
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The first thing he did, while in the Manger, was to snatch some of the Devil's Prophets out of his Service,
The First thing he did, while in the Manger, was to snatch Some of the Devil's prophets out of his Service,
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and take them into his own, Matth. 2.1. some of the Magi, who were Astrologers and Idolaters.
and take them into his own, Matthew 2.1. Some of the Magi, who were Astrologers and Idolaters.
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When he fled from Herod 's Cruelty, he chose Aegypt, the most Idolatrous Country in the world, for his Sanctuary;
When he fled from Herod is Cruelty, he chosen Egypt, the most Idolatrous Country in the world, for his Sanctuary;
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a Place where the People worshipp'd Oxen, Crocodiles, Cats, Garlick, putida Numina, all kind of Riff-raff, to show, that he often comes to sojourn in the blackest Souls.
a Place where the People worshipped Oxen, Crocodiles, Cats, Garlic, putida Numina, all kind of Riffraff, to show, that he often comes to sojourn in the Blackest Souls.
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The first People he took care to preach to, were the Seamen, which usually are the rudest,
The First People he took care to preach to, were the Seamen, which usually Are the rudest,
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and most debauch'd sort of men, as gaining the Vices, as well as the Commodities of those Nations they traffick with, Matth. 4.13. The Inhabitants of those Sea-coasts are said to sit in darkness, v. 16. in darkness both of Sin and Ignorance;
and most debauched sort of men, as gaining the Vices, as well as the Commodities of those nations they traffic with, Matthew 4.13. The Inhabitants of those Seacoasts Are said to fit in darkness, v. 16. in darkness both of since and Ignorance;
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Just as the Aegyptians were not able to stir in that thick darkness, which was sent as a Plague upon them.
Just as the egyptians were not able to stir in that thick darkness, which was sent as a Plague upon them.
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And the Country, by reason of the Vices of the Inhabitants, is call'd the Region and shadow of Death;
And the Country, by reason of the Vices of the Inhabitants, is called the Region and shadow of Death;
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a Title properly belonging to Hell it self. To call Sinners to repentance, was the Errand of his coming.
a Title properly belonging to Hell it self. To call Sinners to Repentance, was the Errand of his coming.
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And he usually delighted to chuse such that had not the least pretence to merit, Mark 2.17. Matthew a Publican, Zacheus an Extortioner;
And he usually delighted to choose such that had not the least pretence to merit, Mark 2.17. Matthew a Publican, Zacchaeus an Extortioner;
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store of that Generation of Men, and Harlots, and very little Company besides. He chose his Attendants out of the Devil's Rabble;
store of that Generation of Men, and Harlots, and very little Company beside. He chosen his Attendants out of the Devil's Rabble;
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and he was more Jesus, a Saviour, among this sort of Trash, than among all other sorts of People;
and he was more jesus, a Saviour, among this sort of Trash, than among all other sorts of People;
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for all his design was to get Clients out of Hell it self.
for all his Design was to get Clients out of Hell it self.
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What was that Woman that he must needs go out of his way to convert? a Harlot, John 4.18.
What was that Woman that he must needs go out of his Way to convert? a Harlot, John 4.18.
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an Idolater, for the Samaritans had a mixt Worship, a Linsey-woolsey Religion, and upon that account were hateful to the Jews. She continued in her whoredom at the very time Christ spake to her,
an Idolater, for the Samaritans had a mixed Worship, a linsey-woolsey Religion, and upon that account were hateful to the jews. She continued in her whoredom At the very time christ spoke to her,
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yet he makes her a monument of his Grace; and not only so, but the first Preacher of the Gospel to her Neighbours;
yet he makes her a monument of his Grace; and not only so, but the First Preacher of the Gospel to her Neighbours;
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v. 29. Is not this the Christ? and an Instrument to conduct them to him, Come, see a man which told me all things, &c.v. 29. Is not this the christ? and an Instrument to conduct them to him, Come, see a man which told me all things, etc.
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Was any more smutted than Mary Magdalen? seven Devils would make her sooty to purpose,
Was any more smutted than Marry Magdalen? seven Devils would make her sooty to purpose,
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and so many did Christ cast out of her, Mark 16.9. Now when Jesus was risen early the first day of the week, he appear'd first to Mary Magdalen, out of whom he cast seven Devils.
and so many did christ cast out of her, Mark 16.9. Now when jesus was risen early the First day of the Week, he appeared First to Marry Magdalen, out of whom he cast seven Devils.
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This lustful Devil he turns into a weeping Saint.
This lustful devil he turns into a weeping Saint.
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What was that Canaanitish Woman, who had so powerful a Faith infus'd? One sprung of a cursed Stock, hateful to God, rooted out of the pleasant Land, a Dog, not a Child;
What was that Canaanitish Woman, who had so powerful a Faith infused? One sprung of a cursed Stock, hateful to God, rooted out of the pleasant Land, a Dog, not a Child;
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2211
she comes a Dog, but returns a Child;
she comes a Dog, but returns a Child;
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Christ made this Crab in a Wilderness to bring forth Fruit, even the best that Heaven could afford; viz. the Fruit of Faith;
christ made this Crab in a Wilderness to bring forth Fruit, even the best that Heaven could afford; viz. the Fruit of Faith;
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2213
and larger and better bunches of it, than at that time sprouted out of any Branches of the Jewish Vine,
and larger and better bunches of it, than At that time sprouted out of any Branches of the Jewish Vine,
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so well planted, and so often water'd by Christ himself.
so well planted, and so often watered by christ himself.
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When he comes to act his last part in the World, he saves a Thief, who was got to Hell-gates, ready to be push'd in by the Devil.
When he comes to act his last part in the World, he saves a Thief, who was god to Hell-gates, ready to be pushed in by the devil.
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2216
Do you find Examples among the Pharisees? No; Dunghil-Sinners take Heaven by violence, while the proud Pharisees lose it by their own righteousness.
Do you find Examples among the Pharisees? No; Dunghil-Sinners take Heaven by violence, while the proud Pharisees loose it by their own righteousness.
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2217
Scribes and Doctors continue Devils in the Chair, while Harlots commence Saints from the Stews, and the Thief proceeds a Convert on the Cross.Scribes and Doctors continue Devils in the Chair, while Harlots commence Saints from the Stews, and the Thief proceeds a Convert on the Cross.
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(7) sermon (DIV1)
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2218
Since there was but one that in his own person he converted, after he went to Heaven, What was he? One that had breathed out slaughters and threatnings against the Church, Acts 9.1.
Since there was but one that in his own person he converted, After he went to Heaven, What was he? One that had breathed out slaughters and threatenings against the Church, Acts 9.1.
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2219
To do so, was as common with him, and natural to him, as to suck in Air, and breathe it out again:
To do so, was as Common with him, and natural to him, as to suck in Air, and breathe it out again:
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2220
This Man galloping to Hell as fast as his mad rage and passion could carry him, he stops in his career, ordains a Preacher 〈 ◊ 〉 a Persecutor;
This Man galloping to Hell as fast as his mad rage and passion could carry him, he stops in his career, ordains a Preacher 〈 ◊ 〉 a Persecutor;
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2221
gives him as large a Commission as he had given any of his Favourites; for he makes him the chiefest Apostle of the Gentiles.
gives him as large a Commission as he had given any of his Favourites; for he makes him the chiefest Apostle of the Gentiles.
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What Boggs and Miry Places did Christ drain, and make fruitful Gardens? What barren and thorny Wildernesses did he change into pleasant Paradises? He made Subjects of Vengeance Objects of Mercy:
What Bogs and Miry Places did christ drain, and make fruitful Gardens? What barren and thorny Wildernesses did he change into pleasant Paradises? He made Subject's of Vengeance Objects of Mercy:
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2223
He told the Woman of Samaria, who lived in fornication, that he was the Messiah, Joh. 4.25. The woman saith to him, I know that Messias cometh, which is call'd Christ:
He told the Woman of Samaria, who lived in fornication, that he was the Messiah, John 4.25. The woman Says to him, I know that Messias comes, which is called christ:
pns31 vvd dt n1 pp-f np1, r-crq vvd p-acp n1, cst pns31 vbds dt np1, np1 crd. dt n1 vvz p-acp pno31, pns11 vvb cst np1 vvz, r-crq vbz vvn np1:
(7) sermon (DIV1)
707
Page 16
2224
Jesus saith unto her, I that speak unto thee, am he; jesus Says unto her, I that speak unto thee, am he;
np1 vvz p-acp pno31, pns11 cst vvb p-acp pno21, vbm pns31;
(7) sermon (DIV1)
707
Page 16
2225
which he never discover'd to the Self-righteous Pharisees, nor indeed in so many words to his Disciples, till Peter 's confession of him.
which he never discovered to the Self-righteous Pharisees, nor indeed in so many words to his Disciples, till Peter is Confessi of him.
r-crq pns31 av-x vvn p-acp dt j np2, ccx av p-acp av d n2 p-acp po31 n2, c-acp np1 vbz n1 pp-f pno31.
(7) sermon (DIV1)
707
Page 16
2226
5. The Commission Christ gave to his Apostles, was to this purpose: He bids them proclaim the Promise free to all, Mark 16.15. Go ye into all the world, and preach the Gospel to every creature. All the World, every Creature.
5. The Commission christ gave to his Apostles, was to this purpose: He bids them proclaim the Promise free to all, Mark 16.15. Go you into all the world, and preach the Gospel to every creature. All the World, every Creature.
crd dt n1 np1 vvd p-acp po31 n2, vbds p-acp d n1: pns31 vvz pno32 vvi dt vvb j p-acp d, vvb crd. vvb pn22 p-acp d dt n1, cc vvi dt n1 p-acp d n1. d dt n1, d n1.
(7) sermon (DIV1)
708
Page 16
2227
He put no difference between men in this respect, though you meet with them in the likeness of Beasts,
He put no difference between men in this respect, though you meet with them in the likeness of Beasts,
pns31 vvd dx n1 p-acp n2 p-acp d n1, cs pn22 vvb p-acp pno32 p-acp dt n1 pp-f n2,
(7) sermon (DIV1)
709
Page 16
2228
and Devils, never so wicked, never so abominable;
and Devils, never so wicked, never so abominable;
cc n2, av-x av j, av-x av j;
(7) sermon (DIV1)
709
Page 17
2229
as long as they are Creatures, reach out the Cup of Salvation to them, if they will drink;
as long as they Are Creatures, reach out the Cup of Salvation to them, if they will drink;
c-acp av-j c-acp pns32 vbr n2, vvb av dt n1 pp-f n1 p-acp pno32, cs pns32 vmb vvi;
(7) sermon (DIV1)
709
Page 17
2230
open the Treasures of Grace to them, if they will receive them;
open the Treasures of Grace to them, if they will receive them;
vvb dt n2 pp-f n1 p-acp pno32, cs pns32 vmb vvi pno32;
(7) sermon (DIV1)
709
Page 17
2231
indent with them for nothing but Faith for Justification, and Profession of it for their Salvation.
indent with them for nothing but Faith for Justification, and Profession of it for their Salvation.
n1 p-acp pno32 p-acp pix cc-acp n1 p-acp n1, cc n1 pp-f pn31 p-acp po32 n1.
(7) sermon (DIV1)
709
Page 17
2232
This Commission is set out by the Parable of a King, commanding his Servants to fetch the Maim'd, Halt and Blind, with their Wounds, Sores and Infirmities about them, Luke 14.21, 23. Bring in hither the Poor,
This Commission is Set out by the Parable of a King, commanding his Servants to fetch the Maimed, Halt and Blind, with their Wounds, Sores and Infirmities about them, Lycia 14.21, 23. Bring in hither the Poor,
d n1 vbz vvn av p-acp dt n1 pp-f dt n1, vvg po31 n2 pc-acp vvi dt j-vvn, vvb cc j, p-acp po32 n2, n2 cc n1 p-acp pno32, av crd, crd vvb p-acp av dt j,
(7) sermon (DIV1)
710
Page 17
2233
and the Maim'd, and the Halt, and the Blind.
and the Maimed, and the Halt, and the Blind.
cc dt j-vvn, cc dt n1, cc dt j.
(7) sermon (DIV1)
710
Page 17
2234
Yea, and go out into the Highways, and Hedges, and those loathsome Persons, those dregs of Mankind, which you shall find swarming with Vermin,
Yea, and go out into the Highways, and Hedges, and those loathsome Persons, those dregs of Mankind, which you shall find swarming with Vermin,
uh, cc vvb av p-acp dt n2, cc n2, cc d j n2, d n2 pp-f n1, r-crq pn22 vmb vvi vvg p-acp n1,
(7) sermon (DIV1)
710
Page 17
2235
and lousing themselves under every Hedge, bring them in;
and loosing themselves under every Hedge, bring them in;
cc vvg px32 p-acp d n1, vvb pno32 p-acp;
(7) sermon (DIV1)
710
Page 17
2236
if they pretend their Rags and Nastiness as unsuitable to My Rank and Quality, compel them, force them against their own natural Inclinations and doubts, that my House may be fill'd.
if they pretend their Rags and Nastiness as unsuitable to My Rank and Quality, compel them, force them against their own natural Inclinations and doubts, that my House may be filled.
cs pns32 vvb po32 n2 cc n2 c-acp j p-acp po11 n1 cc n1, vvb pno32, vvb pno32 p-acp po32 d j n2 cc n2, cst po11 n1 vmb vbi vvn.
(7) sermon (DIV1)
710
Page 17
2237
God will have Heaven fill'd with such, when Self-righteous Persons refuse him.
God will have Heaven filled with such, when Self-righteous Persons refuse him.
np1 vmb vhi n1 vvn p-acp d, c-crq j n2 vvb pno31.
(7) sermon (DIV1)
710
Page 17
2238
When you come to Heaven, to sit down with Abraham, Isaac, and Jacob, you'll find some,
When you come to Heaven, to fit down with Abraham, Isaac, and Jacob, You'll find Some,
c-crq pn22 vvb p-acp n1, pc-acp vvi a-acp p-acp np1, np1, cc np1, pn22|vmb vvi d,
(7) sermon (DIV1)
710
Page 18
2239
and a great many, that were once as filthy morally, as these Hedg-birds were naturally, who had once as many Lusts creeping about them,
and a great many, that were once as filthy morally, as these Hedg-birds were naturally, who had once as many Lustiest creeping about them,
cc dt j d, cst vbdr a-acp p-acp j av-j, c-acp d n2 vbdr av-j, r-crq vhd a-acp p-acp d n2 vvg p-acp pno32,
(7) sermon (DIV1)
710
Page 18
2240
as there were Frogs in Aegypt.
as there were Frogs in Egypt.
c-acp pc-acp vbdr n2 p-acp np1.
(7) sermon (DIV1)
710
Page 18
2241
Such a Compulsion as this spoken of, there was in the Primitive Times by the Power of the Spirit of Grace.
Such a Compulsion as this spoken of, there was in the Primitive Times by the Power of the Spirit of Grace.
d dt n1 c-acp d vvn pp-f, pc-acp vbds p-acp dt j n2 p-acp dt n1 pp-f dt n1 pp-f n1.
(7) sermon (DIV1)
711
Page 18
2242
Two Stage-players, that in their acting scoffed at the Christian Religon, were converted, and prov'd Martyrs; Two Stageplayers, that in their acting scoffed At the Christian Religion, were converted, and proved Martyrs;
crd n2, cst p-acp po32 n-vvg vvd p-acp dt njp n1, vbdr vvn, cc vvd n2;
(7) sermon (DIV1)
711
Page 18
2243
one under Dioclesian, the other under Julian. 6. The practice of the Spirit after Christ's Ascension, to lay hold of such Persons.
one under Diocletian, the other under Julian. 6. The practice of the Spirit After Christ's Ascension, to lay hold of such Persons.
pi p-acp np1, dt j-jn p-acp np1. crd dt n1 pp-f dt n1 p-acp npg1 n1, pc-acp vvi n1 pp-f d n2.
(7) sermon (DIV1)
711
Page 18
2244
1. Some out of the worst Families in the World: One out of Herod 's, Acts 13.1.
1. some out of the worst Families in the World: One out of Herod is, Acts 13.1.
crd d av pp-f dt js n2 p-acp dt n1: crd av pp-f np1 vbz, n2 crd.
(7) sermon (DIV1)
713
Page 18
2245
Now there were in the Church that was at Antioch, certain Prophets, and Teachers, as Barnabas, and Simeon that was call'd Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the Tetrarch and Saul. Either Herod Antipas, who derided Christ before Pilate; or Herod Agrippa, who put James to death;
Now there were in the Church that was At Antioch, certain prophets, and Teachers, as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the Tetrarch and Saul. Either Herod Antipas, who derided christ before Pilate; or Herod Agrippa, who put James to death;
av a-acp vbdr p-acp dt n1 cst vbds p-acp np1, j n2, cc n2, c-acp np1, cc np1 cst vbds vvn np1, cc np1 pp-f np1, cc av, r-crq vhd vbn vvn a-acp p-acp np1 dt n1 cc np1. av-d np1 np1, r-crq vvn np1 p-acp np1; cc np1 np1, r-crq vvd np1 p-acp n1;
(7) sermon (DIV1)
713
Page 19
2246
which of these Herods it was, 'twas not likely that in such a Family he should suck in any Principles advantageous to the Christian Religion:
which of these Herods it was, 'twas not likely that in such a Family he should suck in any Principles advantageous to the Christian Religion:
r-crq pp-f d npg1 pn31 vbds, pn31|vbds xx j cst p-acp d dt n1 pns31 vmd vvi p-acp d n2 j p-acp dt njp n1:
(7) sermon (DIV1)
713
Page 19
2247
For being brought up with him, he was either his Play-fellow when young; or his Confident when grown up;
For being brought up with him, he was either his Playfellow when young; or his Confident when grown up;
c-acp vbg vvn a-acp p-acp pno31, pns31 vbds d po31 n1 c-crq j; cc po31 j c-crq vvn a-acp;
(7) sermon (DIV1)
713
Page 19
2248
yet out of this Family of this wicked Prince he calls out one, to make not only an Object of his Mercy,
yet out of this Family of this wicked Prince he calls out one, to make not only an Object of his Mercy,
av av pp-f d n1 pp-f d j n1 pns31 vvz av crd, pc-acp vvi xx av-j dt n1 pp-f po31 n1,
(7) sermon (DIV1)
713
Page 19
2249
but an Instrument of it to others, contrary to the force of Education, which usually roots bad Principles deep in the heart.
but an Instrument of it to Others, contrary to the force of Education, which usually roots bad Principles deep in the heart.
cc-acp dt n1 pp-f pn31 p-acp n2-jn, j-jn p-acp dt n1 pp-f n1, r-crq av-j vvz j n2 j-jn p-acp dt n1.
(7) sermon (DIV1)
713
Page 19
2250
'Tis likely to this intent the Holy Ghost takes particular notice of the Place of Manaen 's Education,
It's likely to this intent the Holy Ghost Takes particular notice of the Place of Manaen is Education,
pn31|vbz j p-acp d n1 dt j n1 vvz j n1 pp-f dt n1 pp-f np1 vbz n1,
(7) sermon (DIV1)
713
Page 19
2251
when the Families, where the rest nam'd with him were bred up, are not mentioned: Some rude and rough Stones were taken out of Nero 's Palace;
when the Families, where the rest named with him were bred up, Are not mentioned: some rude and rough Stones were taken out of Nero is Palace;
c-crq dt n2, c-crq dt n1 vvn p-acp pno31 vbdr vvn a-acp, vbr xx vvn: d j cc j n2 vbdr vvn av pp-f np1 vbz n1;
(7) sermon (DIV1)
713
Page 19
2252
some that were Servants to the most abominable Tyrant, and the greatest Monster of Mankind;
Some that were Servants to the most abominable Tyrant, and the greatest Monster of Mankind;
d cst vbdr n2 p-acp dt av-ds j n1, cc dt js n1 pp-f n1;
(7) sermon (DIV1)
713
Page 19
2253
one that set Rome on fire, and play'd on his Harp while the flames were crackling about the City;
one that Set Room on fire, and played on his Harp while the flames were crackling about the city;
pi cst vvd vvi p-acp n1, cc vvd p-acp po31 n1 cs dt n2 vbdr vvg p-acp dt n1;
(7) sermon (DIV1)
713
Page 19
2254
ript up his Mother's Belly to see the place where he lay;
ripped up his Mother's Belly to see the place where he lay;
vvd a-acp po31 n1|vbz n1 pc-acp vvi dt n1 c-crq pns31 vvd;
(7) sermon (DIV1)
713
Page 19
2255
would any of the Civiller sort of Mankind be Attendants upon such a Devil? yet some of this Monster's Servants became Saints. Phil. 4.22. All the Saints salute you, chiefly they that are of Caesar's houshold:
would any of the Civilier sort of Mankind be Attendants upon such a devil? yet Some of this Monster's Servants became Saints. Philip 4.22. All the Saints salute you, chiefly they that Are of Caesar's household:
vmd d pp-f dt jc n1 pp-f n1 vbb n2-jn p-acp d dt n1? av d pp-f d ng1 n2 vvd n2. np1 crd. av-d dt n2 vvb pn22, av-jn pns32 cst vbr pp-f npg1 n1:
(7) sermon (DIV1)
713
Page 20
2256
To hear of Saints in Nero 's Family, is as great a Prodigy, as to hear of Saints in Hell.
To hear of Saints in Nero is Family, is as great a Prodigy, as to hear of Saints in Hell.
pc-acp vvi pp-f n2 p-acp np1 vbz n1, vbz a-acp j dt n1, c-acp pc-acp vvi pp-f n2 p-acp n1.
(7) sermon (DIV1)
713
Page 20
2257
God before had promised his Grace to Aegypt, the most Idolatrous Country;
God before had promised his Grace to Egypt, the most Idolatrous Country;
np1 a-acp vhd vvn po31 n1 p-acp np1, dt av-ds j n1;
(7) sermon (DIV1)
713
Page 20
2258
there God would have an Altar erected, Isa. 19.18, 19, 20. In that day shall five Cities in the Land of Aegypt speak the language of Canaan,
there God would have an Altar erected, Isaiah 19.18, 19, 20. In that day shall five Cities in the Land of Egypt speak the language of Canaan,
a-acp np1 vmd vhi dt n1 vvd, np1 crd, crd, crd p-acp d n1 vmb crd n2 p-acp dt n1 pp-f np1 vvb dt n1 pp-f np1,
(7) sermon (DIV1)
713
Page 20
2259
and swear to the Lord of hosts;
and swear to the Lord of hosts;
cc vvi p-acp dt n1 pp-f n2;
(7) sermon (DIV1)
713
Page 20
2260
in that day shall there be an altar to the Lord in the midst of the land of Aegypt. in that day shall there be an altar to the Lord in the midst of the land of Egypt.
p-acp d n1 vmb a-acp vbi dt n1 p-acp dt n1 p-acp dt n1 pp-f dt n1 pp-f np1.
(7) sermon (DIV1)
713
Page 20
2261
And indeed the Gospel was famous in Aegypt, both at the Christian School at Alexandria, and for many famous Lights.
And indeed the Gospel was famous in Egypt, both At the Christian School At Alexandria, and for many famous Lights.
cc av dt n1 vbds j p-acp np1, d p-acp dt njp n1 p-acp np1, cc p-acp d j n2.
(7) sermon (DIV1)
713
Page 20
2262
2. Some of the worst Vices. Ephesians were as bad as any, such that Paul calls darkness it self; Eph. 5.8.
2. some of the worst Vices. Ephesians were as bad as any, such that Paul calls darkness it self; Ephesians 5.8.
crd d pp-f dt js n2. np1 vbdr a-acp j c-acp d, d cst np1 vvz n1 pn31 n1; np1 crd.
(7) sermon (DIV1)
714
Page 20
2263
For ye were sometimes darkness: There was not only an Eclipse, or a dark Mask upon them,
For you were sometime darkness: There was not only an Eclipse, or a dark Mask upon them,
p-acp pn22 vbdr av n1: a-acp vbds xx av-j dt n1, cc dt j n1 p-acp pno32,
(7) sermon (DIV1)
715
Page 20
2264
but they were chang'd into the very nature of Night. Great Idolaters;
but they were changed into the very nature of Night. Great Idolaters;
cc-acp pns32 vbdr vvn p-acp dt j n1 pp-f n1. j n2;
(7) sermon (DIV1)
715
Page 20
2265
the Temple of Diana ador'd, and resorted to by all Asia, and the whole World, was in that City, Acts 19.27. That the Temple of the great Goddess Diana should be despised, and her Magnificence should be destroy'd, whom all Asia, and the world worshippeth.
the Temple of Diana adored, and resorted to by all Asia, and the Whole World, was in that city, Acts 19.27. That the Temple of the great Goddess Diana should be despised, and her Magnificence should be destroyed, whom all Asia, and the world Worshippeth.
dt n1 pp-f np1 vvn, cc vvd p-acp p-acp d np1, cc dt j-jn n1, vbds p-acp d n1, n2 crd. cst dt n1 pp-f dt j n1 np1 vmd vbi vvn, cc po31 n1 vmd vbi vvn, ro-crq d np1, cc dt n1 vvz.
(7) sermon (DIV1)
715
Page 21
2266
And they cry up this Statue they pretended fell down from Jupiter, above Christ, who was preached by Paul .
And they cry up this Statue they pretended fell down from Jupiter, above christ, who was preached by Paul.
cc pns32 vvb a-acp d n1 pns32 vvd vvd a-acp p-acp np1, p-acp np1, r-crq vbds vvn p-acp np1.
(7) sermon (DIV1)
715
Page 21
2267
They were given to Magick, and other Diabolical Arts;
They were given to Magic, and other Diabolical Arts;
pns32 vbdr vvn p-acp n-jn, cc j-jn j n2;
(7) sermon (DIV1)
715
Page 21
2268
yet many of these were weaned from their Idol, and their Magick, and of darkness were made light in the Lord;
yet many of these were weaned from their Idol, and their Magic, and of darkness were made Light in the Lord;
av d pp-f d vbdr vvn p-acp po32 n1, cc po32 j, cc pp-f n1 vbdr vvn av-j p-acp dt n1;
(7) sermon (DIV1)
715
Page 21
2269
which is more than if you saw a black piece of Pitch chang'd into a clear piece of Crystal,
which is more than if you saw a black piece of Pitch changed into a clear piece of Crystal,
r-crq vbz av-dc cs cs pn22 vvd dt j-jn n1 pp-f n1 vvn p-acp dt j n1 pp-f n1,
(7) sermon (DIV1)
715
Page 21
2270
or a Stone ascend into the nature of a glittering Star.
or a Stone ascend into the nature of a glittering Star.
cc dt n1 vvb p-acp dt n1 pp-f dt j-vvg n1.
(7) sermon (DIV1)
715
Page 21
2271
Take a view of another Corporation at Corinth of as filthy Persons as ever you heard of, 1 Cor. 6.11. such were some of you.
Take a view of Another Corporation At Corinth of as filthy Persons as ever you herd of, 1 Cor. 6.11. such were Some of you.
vvb dt n1 pp-f j-jn n1 p-acp np1 pp-f a-acp j n2 c-acp av pn22 vvd pp-f, crd np1 crd. d vbdr d pp-f pn22.
(7) sermon (DIV1)
716
Page 21
2272
After he had drawn out a Catalogue of their Sins against the light of Nature, and made the enumeration so perfect, that very little can be added.
After he had drawn out a Catalogue of their Sins against the Light of Nature, and made the enumeration so perfect, that very little can be added.
c-acp pns31 vhd vvn av dt n1 pp-f po32 n2 p-acp dt n1 pp-f n1, cc vvd dt n1 av j, cst av j vmb vbi vvn.
(7) sermon (DIV1)
716
Page 21
2273
He adds, such were some of you. Not all, but some. But you are wash'd, &c. Not NONLATINALPHABET, such Sinners; but NONLATINALPHABET, such Sins.
He adds, such were Some of you. Not all, but Some. But you Are washed, etc. Not, such Sinners; but, such Sins.
pns31 vvz, d vbdr d pp-f pn22. xx d, cc-acp d. p-acp pn22 vbr vvn, av xx, d n2; cc-acp, d n2.
(7) sermon (DIV1)
716
Page 21
2274
Persons not only committing some few acts of them, but so habituated in them, that they seemed metamorphosed into the very nature of these Sins themselves;
Persons not only committing Some few acts of them, but so habituated in them, that they seemed metamorphosed into the very nature of these Sins themselves;
ng1 xx av-j vvg d d n2 pp-f pno32, cc-acp av vvn p-acp pno32, cst pns32 vvd vvn p-acp dt j n1 pp-f d n2 px32;
(7) sermon (DIV1)
716
Page 22
2275
so that they were become the very Dirt, Mud, and Rubbish of Hell. Yet you see Devils he really turn'd into Angels of light.
so that they were become the very Dirt, Mud, and Rubbish of Hell. Yet you see Devils he really turned into Angels of Light.
av cst pns32 vbdr vvn dt j n1, n1, cc n1 pp-f n1. av pn22 vvb n2 pns31 av-j vvd p-acp n2 pp-f n1.
(7) sermon (DIV1)
716
Page 22
2276
Well then, how many flinty Rocks has God dissolv'd into a stream of Tears? How many hard hearts has he made to bleed,
Well then, how many flinty Rocks has God dissolved into a stream of Tears? How many hard hearts has he made to bleed,
av av, c-crq d j n2 vhz np1 vvn p-acp dt n1 pp-f n2? c-crq d j n2 vhz pns31 vvn pc-acp vvi,
(7) sermon (DIV1)
717
Page 22
2277
and melt? That which is now pure Gold, has been earthy, and polluted. I shall only add this to the whole.
and melt? That which is now pure Gold, has been earthy, and polluted. I shall only add this to the Whole.
cc vvi? d r-crq vbz av j n1, vhz vbn j, cc vvn. pns11 vmb av-j vvi d p-acp dt j-jn.
(7) sermon (DIV1)
717
Page 22
2278
Great Sins are made preparations by God to some mens Conversion, not in their own nature, that's impossible;
Great Sins Are made preparations by God to Some men's Conversion, not in their own nature, that's impossible;
j n2 vbr vvn n2 p-acp np1 p-acp d ng2 n1, xx p-acp po32 d n1, d|vbz j;
(7) sermon (DIV1)
719
Page 22
2279
but by the wise disposal of God, which Mr. Burges illustrates thus; As a Child whose Coat is but a little dirty, has it not presently wash'd;
but by the wise disposal of God, which Mr. Burges illustrates thus; As a Child whose Coat is but a little dirty, has it not presently washed;
cc-acp p-acp dt j n1 pp-f np1, r-crq n1 np1 vvz av; c-acp dt n1 rg-crq n1 vbz p-acp dt j j, vhz pn31 xx av-j vvn;
(7) sermon (DIV1)
719
Page 22
2280
but when he comes to fall over head and ears in the mire, 'tis taken off, and wash'd immediately;
but when he comes to fallen over head and ears in the mire, it's taken off, and washed immediately;
cc-acp c-crq pns31 vvz pc-acp vvi p-acp n1 cc n2 p-acp dt n1, pn31|vbz vvn a-acp, cc vvn av-j;
(7) sermon (DIV1)
719
Page 22
2281
the Child might have gone many a day with a little dirt, had not such an Accident happen'd.
the Child might have gone many a day with a little dirt, had not such an Accident happened.
dt n1 vmd vhi vvn d dt n1 p-acp dt j n1, vhd xx d dt n1 vvd.
(7) sermon (DIV1)
719
Page 22
2282
Peter might have had his proud and vain-glorious Humour still, had he not fell so foully in the denial of his Master;Peter might have had his proud and vainglorious Humour still, had he not fell so foully in the denial of his Master;
np1 vmd vhi vhn po31 j cc j n1 av, vhd pns31 xx j av av-j p-acp dt n1 pp-f po31 n1;
(7) sermon (DIV1)
720
Page 23
2283
but when he fell into the Jakes, and Puddle, it promotes his Conversion: For so Christ calls it, Luke 22.32. And when thou art converted, strengthen thy brethren;
but when he fell into the Jakes, and Puddle, it promotes his Conversion: For so christ calls it, Lycia 22.32. And when thou art converted, strengthen thy brothers;
cc-acp c-crq pns31 vvd p-acp dt n1, cc n1, pn31 vvz po31 n1: c-acp av np1 vvz pn31, av crd. cc c-crq pns21 vb2r vvn, vvb po21 n2;
(7) sermon (DIV1)
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2284
'twas Conversion in a new Edition; and you do not find him in the same boasting vanity again.
'twas Conversion in a new Edition; and you do not find him in the same boasting vanity again.
pn31|vbds n1 p-acp dt j n1; cc pn22 vdb xx vvi pno31 p-acp dt d j-vvg n1 av.
(7) sermon (DIV1)
720
Page 23
2285
David 's falling into the Sin of Murther and Adultery, is the occasion of the ransacking his Soul, which you find him not so hot about another time:David is falling into the since of Murder and Adultery, is the occasion of the ransacking his Soul, which you find him not so hight about Another time:
np1 vbz vvg p-acp dt n1 pp-f n1 cc n1, vbz dt n1 pp-f dt vvg po31 n1, r-crq pn22 vvb pno31 xx av j p-acp j-jn n1:
(7) sermon (DIV1)
721
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2286
He digs all about to the very Root, Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me.
He digs all about to the very Root, Psalm 51.5. Behold, I was shapen in iniquity, and in since did my mother conceive me.
pns31 vvz d a-acp p-acp dt j n1, np1 crd. vvb, pns11 vbds vvn p-acp n1, cc p-acp n1 vdd po11 n1 vvb pno11.
(7) sermon (DIV1)
721
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2287
This Sin had stirr'd and rak'd up all the mud in his heart, and made him see himself an abominable Creature:
This since had stirred and raked up all the mud in his heart, and made him see himself an abominable Creature:
d n1 vhd vvn cc vvn a-acp d dt n1 p-acp po31 n1, cc vvd pno31 vvi px31 dt j n1:
(7) sermon (DIV1)
721
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2288
Therefore, v. 9. he desires God to hide his face from his sins;
Therefore, v. 9. he Desires God to hide his face from his Sins;
av, n1 crd pns31 vvz np1 p-acp vvi po31 n1 p-acp po31 n2;
(7) sermon (DIV1)
721
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2289
he was so loathsome, he would not have any one look upon him; (fling all this mud out of my Soul),
he was so loathsome, he would not have any one look upon him; (fling all this mud out of my Soul),
pns31 vbds av j, pns31 vmd xx vhi d crd vvb p-acp pno31; (vvb d d n1 av pp-f po11 n1),
(7) sermon (DIV1)
721
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2290
and prays more earnestly for a new heart, and a right spirit.
and prays more earnestly for a new heart, and a right Spirit.
cc vvz av-dc av-j p-acp dt j n1, cc dt j-jn n1.
(7) sermon (DIV1)
721
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2291
So when a wicked man falls into some grievous sin, which his Conscience frowns upon him,
So when a wicked man falls into Some grievous since, which his Conscience frowns upon him,
av c-crq dt j n1 vvz p-acp d j n1, r-crq po31 n1 vvz p-acp pno31,
(7) sermon (DIV1)
721
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2292
and lashes him for, he looks out for a shelter, which in all his peaceable wickedness he never did.
and Lashes him for, he looks out for a shelter, which in all his peaceable wickedness he never did.
cc vvz pno31 p-acp, pns31 vvz av p-acp dt n1, r-crq p-acp d po31 j n1 pns31 av-x vdd.
(7) sermon (DIV1)
721
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2293
2. Why God doth chuse the greatest Sinners, and let his Elect run on so far in sin before he turns them.
2. Why God does choose the greatest Sinners, and let his Elect run on so Far in since before he turns them.
crd c-crq np1 vdz vvi dt js n2, cc vvb po31 n1 vvn p-acp av av-j p-acp n1 c-acp pns31 vvz pno32.
(7) sermon (DIV1)
722
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2294
1. There is a passive disposition in the greatest Sinners, more than in moral or superstitious men, to see their need:
1. There is a passive disposition in the greatest Sinners, more than in moral or superstitious men, to see their need:
crd pc-acp vbz dt j n1 p-acp dt js n2, av-dc cs p-acp j cc j n2, pc-acp vvi po32 n1:
(7) sermon (DIV1)
723
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2295
Because they have not any self-righteousness to boast of.
Because they have not any self-righteousness to boast of.
c-acp pns32 vhb xx d n1 pc-acp vvi pp-f.
(7) sermon (DIV1)
723
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2296
Man's blameless outward carriage and freedom from the common Sins of the Times and Places wherein they live, many times proves a snare of death to them,
Man's blameless outward carriage and freedom from the Common Sins of the Times and Places wherein they live, many times Proves a snare of death to them,
ng1 j j n1 cc n1 p-acp dt j n2 pp-f dt n2 cc n2 c-crq pns32 vvb, d n2 vvz dt n1 pp-f n1 p-acp pno32,
(7) sermon (DIV1)
723
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2297
and makes them more cold and faint towards Christ:
and makes them more cold and faint towards christ:
cc vvz pno32 av-dc j-jn cc j p-acp np1:
(7) sermon (DIV1)
723
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2298
Because they possess themselves with imaginations, that Christ cannot but look upon them, though they never so much as set their faces toward him.
Because they possess themselves with Imaginations, that christ cannot but look upon them, though they never so much as Set their faces towards him.
c-acp pns32 vvb px32 p-acp n2, cst np1 vmbx cc-acp vvi p-acp pno32, cs pns32 av-x av av-d c-acp vvb po32 n2 p-acp pno31.
(7) sermon (DIV1)
723
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2299
And because they are not drencht in such Villanies as others are, their Consciences sit quiet under this moral Carriage,
And Because they Are not drenched in such Villainies as Others Are, their Consciences fit quiet under this moral Carriage,
cc c-acp pns32 vbr xx vvn p-acp d n2 c-acp n2-jn vbr, po32 n2 vvb j-jn p-acp d j n1,
(7) sermon (DIV1)
723
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2300
and gauls them not by any self-reflections:
and gauls them not by any self-reflections:
cc n2 pno32 xx p-acp d n2:
(7) sermon (DIV1)
723
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2301
Therefore when the Threatnings of the Law are denounc'd against such and such Sins, these men wipe their mouths, being untainted from those Sins that are thus curs'd,
Therefore when the Threatenings of the Law Are denounced against such and such Sins, these men wipe their mouths, being untainted from those Sins that Are thus cursed,
av c-crq dt n2-vvg pp-f dt n1 vbr vvn p-acp d cc d n2, d n2 vvb po32 n2, vbg j p-acp d n2 cst vbr av j-vvn,
(7) sermon (DIV1)
723
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2302
and vainly glory in their gay and gawdy Plumes, and bless God with the Pharisee, that they are not Sinners of such a Scarlet dye,
and vainly glory in their gay and Gaudy Plumes, and bless God with the Pharisee, that they Are not Sinners of such a Scarlet die,
cc av-j n1 p-acp po32 j cc j n2, cc vvb np1 p-acp dt np1, cst pns32 vbr xx n2 pp-f d dt j-jn n1,
(7) sermon (DIV1)
723
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2303
and that they do such and such Duties, and so go on without seeing a necessity of the new Birth;
and that they do such and such Duties, and so go on without seeing a necessity of the new Birth;
cc cst pns32 vdb d cc d n2, cc av vvb a-acp p-acp vvg dt n1 pp-f dt j n1;
(7) sermon (DIV1)
723
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2304
and by this means the strength of Sin is more compacted and condens'd in them. Superstitious and formal men are hardly reduc'd to their right Wits:
and by this means the strength of since is more compacted and condensed in them. Superstitious and formal men Are hardly reduced to their right Wits:
cc p-acp d n2 dt n1 pp-f n1 vbz av-dc vvn cc vvn p-acp pno32. j cc j n2 vbr av vvn p-acp po32 j-jn n2:
(7) sermon (DIV1)
723
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2305
Partly because of a defect in Reason, from whence those Extravagancies arise;
Partly Because of a defect in Reason, from whence those Extravagancies arise;
av c-acp pp-f dt n1 p-acp n1, p-acp c-crq d n2 vvb;
(7) sermon (DIV1)
724
Page 25
2306
and partly because those false habits and spirit of error possessing their Faculties, they are incapable of more generous impressions:
and partly Because those false habits and Spirit of error possessing their Faculties, they Are incapable of more generous impressions:
cc av c-acp d j n2 cc n1 pp-f n1 vvg po32 n2, pns32 vbr j pp-f dc j n2:
(7) sermon (DIV1)
724
Page 25
2307
Besides, they are more tenacious of the Opinions they have suckt in, which have got the empire and command over their Souls;
Beside, they Are more tenacious of the Opinions they have sucked in, which have god the empire and command over their Souls;
a-acp, pns32 vbr av-dc j pp-f dt n2 pns32 vhb vvn p-acp, r-crq vhb vvn dt n1 cc n1 p-acp po32 n2;
(7) sermon (DIV1)
724
Page 25
2308
such misguided Zeal fortifies men against proposals of Grace, and fastens them in a more obstinate inflexibleness to any converting-motions.
such misguided Zeal fortifies men against proposals of Grace, and fastens them in a more obstinate inflexibleness to any converting-motions.
d j-vvn n1 vvz n2 p-acp n2 pp-f n1, cc vvz pno32 p-acp dt av-dc j n1 p-acp d n2.
(7) sermon (DIV1)
724
Page 25
2309
This self-righteous Temper is like an external heat got into the Body, which produceth an Hectick-Fever,
This self-righteous Temper is like an external heat god into the Body, which Produceth an Hectick-Fever,
d j vvi vbz av-j dt j n1 vvn p-acp dt n1, r-crq vvz dt n1,
(7) sermon (DIV1)
724
Page 26
2310
and is not easily perceived till it be incurable;
and is not Easily perceived till it be incurable;
cc vbz xx av-j vvn c-acp pn31 vbb j;
(7) sermon (DIV1)
724
Page 26
2311
and naturally 'tis a harder matter to part with Self-righteousness, than to part with gross Sins:
and naturally it's a harder matter to part with Self-righteousness, than to part with gross Sins:
cc av-j pn31|vbz dt jc n1 pc-acp vvi p-acp n1, cs pc-acp vvi p-acp j n2:
(7) sermon (DIV1)
724
Page 26
2312
for that is more deeply rooted upon the stock of Self love, a Principle which departs not from us without our very Nature:
for that is more deeply rooted upon the stock of Self love, a Principle which departs not from us without our very Nature:
c-acp d vbz av-dc av-jn vvn p-acp dt n1 pp-f n1 n1, dt n1 r-crq vvz xx p-acp pno12 p-acp po12 j n1:
(7) sermon (DIV1)
724
Page 26
2313
It hath more Arguments to plead for it; It hath natural Conscience a Patron of it.
It hath more Arguments to plead for it; It hath natural Conscience a Patron of it.
pn31 vhz dc n2 pc-acp vvi p-acp pn31; pn31 vhz j n1 dt n1 pp-f pn31.
(7) sermon (DIV1)
724
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2314
Whereas a great Sinner stands speechless at Reproofs, and a faithful Monitor has a good Second and Correspondent of natural Conscience within a man's own breast.
Whereas a great Sinner Stands speechless At Reproofs, and a faithful Monitor has a good Second and Correspondent of natural Conscience within a Man's own breast.
cs dt j n1 vvz j p-acp n2, cc dt j np1 vhz dt j ord cc np1 pp-f j n1 p-acp dt ng1 d n1.
(7) sermon (DIV1)
724
Page 26
2315
It was not the gross Sins of the Jews against the light of Nature, so much as the establishing the Idol of their own Righteousness, that was the block to hinder them from submitting to the Righteousness of God, Rom. 10.3. Christ came to his own, and his own receiv'd him not, John 1.11. Those that seem to have his peculiar stamp and mark upon them, that had their heads in Heaven by some kind of resemblance to God in Moral Righteousness, being undefiled with the common Pollutions of the World:
It was not the gross Sins of the jews against the Light of Nature, so much as the establishing the Idol of their own Righteousness, that was the block to hinder them from submitting to the Righteousness of God, Rom. 10.3. christ Come to his own, and his own received him not, John 1.11. Those that seem to have his peculiar stamp and mark upon them, that had their Heads in Heaven by Some kind of resemblance to God in Moral Righteousness, being undefiled with the Common Pollutions of the World:
pn31 vbds xx dt j n2 pp-f dt np2 p-acp dt n1 pp-f n1, av av-d c-acp dt vvg dt n1 pp-f po32 d n1, cst vbds dt n1 pc-acp vvi pno32 p-acp vvg p-acp dt n1 pp-f np1, np1 crd. np1 vvd p-acp po31 d, cc po31 d vvd pno31 xx, np1 crd. d cst vvb pc-acp vhi po31 j n1 cc vvi p-acp pno32, cst vhd po32 n2 p-acp n1 p-acp d n1 pp-f n1 p-acp np1 p-acp j n1, vbg j p-acp dt j n2 pp-f dt n1:
(7) sermon (DIV1)
724
Page 26
2316
These received him not, when Publicans and Harlots got the start of them, and run before them, to catch hold of the tenders of grace, Matth. 21.31. Publicans and harlots go into the kingdom of heaven before you.
These received him not, when Publicans and Harlots god the start of them, and run before them, to catch hold of the tenders of grace, Matthew 21.31. Publicans and harlots go into the Kingdom of heaven before you.
d vvd pno31 xx, c-crq np1 cc n2 vvd dt n1 pp-f pno32, cc vvi p-acp pno32, pc-acp vvi n1 pp-f dt n2 pp-f n1, np1 crd. np1 cc n2 vvb p-acp dt n1 pp-f n1 p-acp pn22.
(7) sermon (DIV1)
725
Page 27
2317
Just as Travellers that have loyter'd away their time in an Alehouse, being sensible how the darkness of the night creeps upon them, spur on,
Just as Travellers that have loitered away their time in an Alehouse, being sensible how the darkness of the night creeps upon them, spur on,
j p-acp n2 cst vhb vvd av po32 n1 p-acp dt n1, vbg j c-crq dt n1 pp-f dt n1 vvz p-acp pno32, vvb a-acp,
(7) sermon (DIV1)
725
Page 27
2318
and outstrip those that were many Miles on their way, and get to their Stage before them.
and outstrip those that were many Miles on their Way, and get to their Stage before them.
cc vvi d cst vbdr d n2 p-acp po32 n1, cc vvi p-acp po32 n1 p-acp pno32.
(7) sermon (DIV1)
725
Page 27
2319
So these Publicans and Harlots which were at a great distance from Heaven, arriv'd there before those, who like the Young man were not far off from it.
So these Publicans and Harlots which were At a great distance from Heaven, arrived there before those, who like the Young man were not Far off from it.
av d n2 cc n2 r-crq vbdr p-acp dt j n1 p-acp n1, vvn a-acp p-acp d, r-crq av-j dt j n1 vbdr xx av-j a-acp p-acp pn31.
(7) sermon (DIV1)
725
Page 27
2320
Great Sinners are more easily convinced of the notorious wickedness of their Lives;
Great Sinners Are more Easily convinced of the notorious wickedness of their Lives;
j n2 vbr av-dc av-j vvd pp-f dt j n1 pp-f po32 n2;
(7) sermon (DIV1)
726
Page 27
2321
and reflecting upon themselves because of their horrid Crimes against the light of Nature, are more inclinable to endeavour an escape from the Devil's slavery,
and reflecting upon themselves Because of their horrid Crimes against the Light of Nature, Are more inclinable to endeavour an escape from the Devil's slavery,
cc vvg p-acp px32 c-acp pp-f po32 j n2 p-acp dt n1 pp-f n1, vbr av-dc j pc-acp vvi dt n1 p-acp dt ng1 n1,
(7) sermon (DIV1)
726
Page 27
2322
and are frighted and shaken by their Consciences into a compliance with the Doctrine of Redemption;
and Are frighted and shaken by their Consciences into a compliance with the Doctrine of Redemption;
cc vbr vvn cc vvn p-acp po32 n2 p-acp dt n1 p-acp dt n1 pp-f n1;
(7) sermon (DIV1)
726
Page 27
2323
whereas those that do by nature the things contained in the Law, are so much a Law to themselves, that 'tis difficult to persuade them of the necessity of conforming to another Law,
whereas those that do by nature the things contained in the Law, Are so much a Law to themselves, that it's difficult to persuade them of the necessity of conforming to Another Law,
cs d cst vdb p-acp n1 dt n2 vvn p-acp dt n1, vbr av av-d dt n1 p-acp px32, cst pn31|vbz j pc-acp vvi pno32 pp-f dt n1 pp-f vvg p-acp j-jn n1,
(7) sermon (DIV1)
726
Page 28
2324
and to part with this Self-law in matter of Justification. As Metals of the noblest substance are hardest to be polish'd;
and to part with this Self-law in matter of Justification. As Metals of the Noblest substance Are Hardest to be polished;
cc pc-acp vvi p-acp d n1 p-acp n1 pp-f n1. p-acp n2 pp-f dt js n1 vbr js pc-acp vbi j-vvn;
(7) sermon (DIV1)
726
Page 28
2325
so Men of the most generous, natural and moral Endowments, are more difficultly argued into a state of Christianity,
so Men of the most generous, natural and moral Endowments, Are more difficultly argued into a state of Christianity,
av n2 pp-f dt av-ds j, j cc j n2, vbr av-dc av-j vvn p-acp dt n1 pp-f np1,
(7) sermon (DIV1)
726
Page 28
2326
than those of more drossy Conversations. Cassianus speaks very peremptorily in this case; Frequenter vidimus de frigidis & Carnalibus ad Spiritualem venisse fervorem de lepidis & animalibus nunquam.
than those of more drossy Conversations. Cassian speaks very peremptorily in this case; Frequenter vidimus de frigidis & Carnalibus ad Spiritualem venisse fervorem de lepidis & animalibus Never.
cs d pp-f dc j n2. np1 vvz av av-j p-acp d n1; jc fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la.
(7) sermon (DIV1)
726
Page 28
2327
2. To shew the insufficiency of Nature to such a work as Conversion is, that men may not fall down,
2. To show the insufficiency of Nature to such a work as Conversion is, that men may not fallen down,
crd pc-acp vvi dt n1 pp-f n1 p-acp d dt n1 p-acp n1 vbz, d n2 vmb xx vvi a-acp,
(7) sermon (DIV1)
727
Page 28
2328
and Idolize their own Wit and Power.
and Idolise their own Wit and Power.
cc vvb po32 d n1 cc n1.
(7) sermon (DIV1)
727
Page 28
2329
A change from Acts of Sin to Moral Duties, may be done by a natural strength,
A change from Acts of since to Moral Duties, may be done by a natural strength,
dt n1 p-acp n2 pp-f n1 p-acp j n2, vmb vbi vdn p-acp dt j n1,
(7) sermon (DIV1)
727
Page 28
2330
and the prevalency of natural Conscience:
and the prevalency of natural Conscience:
cc dt n1 pp-f j n1:
(7) sermon (DIV1)
727
Page 28
2331
For the very same Motives which led to Sin, as Education, Interest, Profit, may upon a change of Circumstances, guide men to an outward Morality;
For the very same Motives which led to since, as Education, Interest, Profit, may upon a change of circumstances, guide men to an outward Morality;
c-acp dt j d n2 r-crq vvd p-acp n1, c-acp n1, n1, n1, vmb p-acp dt n1 pp-f n2, vvb n2 p-acp dt j n1;
(7) sermon (DIV1)
727
Page 28
2332
but a change to the contrary Grace is supernatural. Two things are certain in Nature. 1. Natural Inclinations never change, but by some superior Virtue.
but a change to the contrary Grace is supernatural. Two things Are certain in Nature. 1. Natural Inclinations never change, but by Some superior Virtue.
cc-acp dt n1 p-acp dt j-jn n1 vbz j. crd n2 vbr j p-acp n1. crd j n2 av-x vvi, cc-acp p-acp d j-jn n1.
(7) sermon (DIV1)
727
Page 28
2333
A Loadstone will not cease to draw Iron, while that attractive quality remains in it. The Wolf can never love the Lamb, nor the Lamb the Wolf;
A Loadstone will not cease to draw Iron, while that Attractive quality remains in it. The Wolf can never love the Lamb, nor the Lamb the Wolf;
dt n1 vmb xx vvi pc-acp vvi n1, cs cst j n1 vvz p-acp pn31. dt n1 vmb av-x vvi dt n1, ccx dt n1 dt n1;
(7) sermon (DIV1)
729
Page 29
2334
nothing but must act suitably to its Nature. Water cannot but moisten, Fire cannot but burn.
nothing but must act suitably to its Nature. Water cannot but moisten, Fire cannot but burn.
pix cc-acp vmb vvi av-j p-acp po31 n1. n1 vmbx cc-acp vvi, n1 vmbx cc-acp vvi.
(7) sermon (DIV1)
729
Page 29
2335
So likewise the Corrupt Nature of Man being possest with an invincible contrariety and enmity to God, will never suffer him to comply with God.
So likewise the Corrupt Nature of Man being possessed with an invincible contrariety and enmity to God, will never suffer him to comply with God.
av av dt j n1 pp-f n1 vbg vvn p-acp dt j n1 cc n1 p-acp np1, vmb av-x vvi pno31 pc-acp vvi p-acp np1.
(7) sermon (DIV1)
729
Page 29
2336
And the Inclinations of a Sinner to sin being more strengthen'd by the frequency of sinful Acts, have as great a power over him,
And the Inclinations of a Sinner to since being more strengthened by the frequency of sinful Acts, have as great a power over him,
cc dt n2 pp-f dt n1 p-acp n1 vbg av-dc vvn p-acp dt n1 pp-f j n2, vhb p-acp j dt n1 p-acp pno31,
(7) sermon (DIV1)
729
Page 29
2337
and as natural to him, as any Qualities are to natural Agents. And being stronger than any Sympathies in the World, cannot by a man's own power,
and as natural to him, as any Qualities Are to natural Agents. And being Stronger than any Sympathies in the World, cannot by a Man's own power,
cc p-acp j p-acp pno31, c-acp d n2 vbr p-acp j n2. np1 vbg jc cs d n2 p-acp dt n1, vmbx p-acp dt ng1 d n1,
(7) sermon (DIV1)
729
Page 29
2338
or the power of any other Nature equal to it, be turn'd into a contrary Channel.
or the power of any other Nature equal to it, be turned into a contrary Channel.
cc dt n1 pp-f d j-jn n1 j-jn p-acp pn31, vbb vvn p-acp dt j-jn n1.
(7) sermon (DIV1)
729
Page 29
2339
2. Nothing can act beyond its own Principle and Nature.
2. Nothing can act beyond its own Principle and Nature.
crd np1 vmb vvi p-acp po31 d n1 cc n1.
(7) sermon (DIV1)
730
Page 29
2340
Nothing in the World can raise it self to a higher rank of being, than that which Nature hath plac'd it in;
Nothing in the World can raise it self to a higher rank of being, than that which Nature hath placed it in;
pi2 p-acp dt n1 vmb vvi pn31 n1 p-acp dt jc n1 pp-f vbg, cs d r-crq n1 vhz vvn pn31 p-acp;
(7) sermon (DIV1)
730
Page 30
2341
A Spark cannot make it self a Star, though it mount a little up to Heaven;
A Spark cannot make it self a Star, though it mount a little up to Heaven;
dt n1 vmbx vvi pn31 n1 dt n1, cs pn31 vvb dt j a-acp p-acp n1;
(7) sermon (DIV1)
730
Page 30
2342
nor a Plant endue it self with Sense, nor a Beast adorn it self with Reason:
nor a Plant endue it self with Sense, nor a Beast adorn it self with Reason:
ccx dt n1 vvb pn31 n1 p-acp n1, ccx dt n1 vvi pn31 n1 p-acp n1:
(7) sermon (DIV1)
730
Page 30
2343
Nor a Man make himself an Angel. Thorns cannot bring forth Grapes, nor Thistles produce Figs;
Nor a Man make himself an Angel. Thorns cannot bring forth Grapes, nor Thistles produce Figs;
ccx dt n1 vvi px31 dt n1. np1 vmbx vvi av n2, ccx n2 vvb n2;
(7) sermon (DIV1)
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Page 30
2344
because such Fruits are above the Nature of those Plants. So neither can our Corrupt Nature bring forth Grace, which is a Fruit above it.
Because such Fruits Are above the Nature of those Plants. So neither can our Corrupt Nature bring forth Grace, which is a Fruit above it.
c-acp d n2 vbr p-acp dt n1 pp-f d n2. av dx vmb po12 j n1 vvi av n1, r-crq vbz dt n1 p-acp pn31.
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Effectus non excedit Virtutem suae causae: Grace is more excellent than Nature, therefore cannot be the Fruit of Nature.Effectus non exceedeth Virtutem suae causae: Grace is more excellent than Nature, Therefore cannot be the Fruit of Nature.
fw-la fw-fr fw-la fw-la fw-la fw-la: vvb vbz av-dc j cs n1, av vmbx vbi dt n1 pp-f n1.
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'Tis Christ's Conclusion, Matth. 12.33, 34. How can you, being evil, speak good things? Not so much as the buds and blossoms of Words, much less the fruit of Actions.
It's Christ's Conclusion, Matthew 12.33, 34. How can you, being evil, speak good things? Not so much as the buds and blossoms of Words, much less the fruit of Actions.
pn31|vbz npg1 n1, np1 crd, crd q-crq vmb pn22, vbg j-jn, vvb j n2? xx av av-d c-acp dt n2 cc n2 pp-f n2, av-d av-dc dt n1 pp-f n2.
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They can no more change their Natures, than a Viper can cashier his Poyson.
They can no more change their Nature's, than a Viper can cashier his Poison.
pns32 vmb av-dx av-dc vvi po32 n2, cs dt n1 vmb vvi po31 n1.
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Now though this I have said be true, yet there is nothing Man does more affect in the World than a self-sufficiency,
Now though this I have said be true, yet there is nothing Man does more affect in the World than a self-sufficiency,
av cs d pns11 vhb vvn vbi j, av pc-acp vbz pix n1 vdz dc vvi p-acp dt n1 cs dt n1,
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and an independency upon any other Power but his own. This Temper is as much riveted in his Nature, as any other false Principle whatsoever:
and an independency upon any other Power but his own. This Temper is as much riveted in his Nature, as any other false Principle whatsoever:
cc dt n1 p-acp d j-jn n1 p-acp po31 d. np1 vvi vbz p-acp av-d vvn p-acp po31 n1, c-acp d j-jn j n1 r-crq:
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For Man does derive it from his first Parents, as the prime Legacy bequeathed to his Nature:
For Man does derive it from his First Parents, as the prime Legacy bequeathed to his Nature:
p-acp n1 vdz vvi pn31 p-acp po31 ord n2, c-acp dt j-jn n1 vvn p-acp po31 n1:
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For it was the first thing discover'd in Man at his Fall; he would be as God, independent upon him.
For it was the First thing discovered in Man At his Fallen; he would be as God, independent upon him.
c-acp pn31 vbds dt ord n1 vvn p-acp n1 p-acp po31 n1; pns31 vmd vbi p-acp np1, j-jn p-acp pno31.
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Now God, to cross this Principle, suffers his Elect, like Lazarus, to lie in the Grave, till they stink, that there may be no excuse to ascribe their Resurrection to their own Power.
Now God, to cross this Principle, suffers his Elect, like Lazarus, to lie in the Grave, till they stink, that there may be no excuse to ascribe their Resurrection to their own Power.
av np1, pc-acp vvi d n1, vvz po31 n1, j np1, pc-acp vvi p-acp dt j, c-acp pns32 vvb, cst a-acp vmb vbi dx n1 pc-acp vvi po32 n1 p-acp po32 d n1.
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If a putrified rotten Carcass should be brought to life, it could never be thought that it inspir'd it self with that active Principle.
If a Putrified rotten Carcase should be brought to life, it could never be Thought that it inspired it self with that active Principle.
cs dt j-vvn j-vvn n1 vmd vbi vvn p-acp n1, pn31 vmd av-x vbi vvn cst pn31 vvn pn31 n1 p-acp d j n1.
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God lets men run on so far in sin, that they do unman themselves, that he may proclaim to all the World, that we are unable to do any thing of our selves at first towards our recovery, without a superior Principle.
God lets men run on so Far in since, that they do unman themselves, that he may proclaim to all the World, that we Are unable to do any thing of our selves At First towards our recovery, without a superior Principle.
np1 vvz n2 vvb p-acp av av-j p-acp n1, cst pns32 vdb vvi px32, cst pns31 vmb vvi p-acp d dt n1, cst pns12 vbr j pc-acp vdi d n1 pp-f po12 n2 p-acp ord p-acp po12 n1, p-acp dt j-jn n1.
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The evidence of which will appear if we consider, 1. Man's subjection under sin. He is sold under sin, Rom. 7.14. and brought into captivity to the law of sin, v. 23. law of sin, that sin seems to have a legal authority over him;
The evidence of which will appear if we Consider, 1. Man's subjection under since. He is sold under since, Rom. 7.14. and brought into captivity to the law of since, v. 23. law of since, that since seems to have a Legal Authority over him;
dt n1 pp-f r-crq vmb vvi cs pns12 vvb, crd ng1 n1 p-acp n1. pns31 vbz vvn p-acp n1, np1 crd. cc vvd p-acp n1 p-acp dt n1 pp-f n1, n1 crd n1 pp-f n1, cst n1 vvz pc-acp vhi dt j n1 p-acp pno31;
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and man is not only a Slave to one sin, but divers, Tit. 1.3.
and man is not only a Slave to one since, but diverse, Tit. 1.3.
cc n1 vbz xx av-j dt n1 p-acp crd n1, cc-acp j, np1 crd.
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serving divers lusts. Now when a man is sold under the power of a thousand Lusts, every one of which hath an absolute tyranny over him,serving diverse Lustiest. Now when a man is sold under the power of a thousand Lustiest, every one of which hath an absolute tyranny over him,
vvg j n2. av c-crq dt n1 vbz vvn p-acp dt n1 pp-f dt crd n2, d crd pp-f r-crq vhz dt j n1 p-acp pno31,
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and rules him as a Sovereign by a Law. When a man is thus bound by a thousand Laws, a thousand Cords and Fetters,
and rules him as a Sovereign by a Law. When a man is thus bound by a thousand Laws, a thousand Cords and Fetters,
cc vvz pno31 p-acp dt j-jn p-acp dt n1. c-crq dt n1 vbz av vvn p-acp dt crd n2, dt crd n2 cc n2,
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and carried whither his Lords please, against the dictates of his own Conscience, and force of natural light;
and carried whither his lords please, against the dictates of his own Conscience, and force of natural Light;
cc vvd c-crq po31 n2 vvi, p-acp dt vvz pp-f po31 d n1, cc n1 pp-f j n1;
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can any man imagine, that his own power can rescue him from the strength of these Masters that claim such a right to him,
can any man imagine, that his own power can rescue him from the strength of these Masters that claim such a right to him,
vmb d n1 vvi, cst po31 d n1 vmb vvi pno31 p-acp dt n1 pp-f d n2 cst vvb d dt j-jn p-acp pno31,
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and keep such a force upon him, and have so often baffled his own strength, when he offer'd to turn head against them.
and keep such a force upon him, and have so often baffled his own strength, when he offered to turn head against them.
cc vvi d dt n1 p-acp pno31, cc vhb av av vvn po31 d n1, c-crq pns31 vvd pc-acp vvi n1 p-acp pno32.
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2. Mans affection to them. He doth not only serve them, but he serves them and every one of them with delight, Tit. 3.3. And pleasures. They were all Pleasures, as well as Lusts; Friends, as well as Lords.
2. men affection to them. He does not only serve them, but he serves them and every one of them with delight, Tit. 3.3. And pleasures. They were all Pleasures, as well as Lustiest; Friends, as well as lords.
crd ng1 n1 p-acp pno32. pns31 vdz xx av-j vvi pno32, cc-acp pns31 vvz pno32 cc d crd pp-f pno32 p-acp n1, np1 crd. cc n2. pns32 vbdr d n2, c-acp av c-acp n2; n2, c-acp av c-acp n2.
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Will any man leave his Voluptuousness, and such sins that please and flatter his Flesh? will a man ever endeavour to run away from those Lords which he serves with affection? having as much delight in being bound a Slave to these Lusts,
Will any man leave his Voluptuousness, and such Sins that please and flatter his Flesh? will a man ever endeavour to run away from those lords which he serves with affection? having as much delight in being bound a Slave to these Lustiest,
n1 d n1 vvi po31 n1, cc d n2 cst vvb cc vvi po31 n1? vmb dt n1 av vvi pc-acp vvi av p-acp d n2 r-crq pns31 vvz p-acp n1? vhg p-acp d n1 p-acp vbg vvn dt n1 p-acp d n2,
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as the Devil hath in binding him.
as the devil hath in binding him.
c-acp dt n1 vhz p-acp vvg pno31.
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Therefore when you see a man cast away his Pleasures, deprive himself of those Contentments to which his Soul was once knit,
Therefore when you see a man cast away his Pleasures, deprive himself of those Contentment's to which his Soul was once knit,
av c-crq pn22 vvb dt n1 vvd av po31 n2, vvb px31 pp-f d ng1 p-acp r-crq po31 n1 vbds a-acp vvn,
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and walk in Paths contrary to Corrupt Nature, you may search for the cause any-where, rather than in Nature it self.
and walk in Paths contrary to Corrupt Nature, you may search for the cause anywhere, rather than in Nature it self.
cc vvi p-acp n2 j-jn p-acp j n1, pn22 vmb vvi p-acp dt n1 av, av-c cs p-acp n1 pn31 n1.
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No piece of dirty muddy Clay can form it self into a neat and handsome Vessel;
No piece of dirty muddy Clay can from it self into a neat and handsome Vessel;
dx n1 pp-f j j n1 vmb vvi pn31 n1 p-acp dt j cc j n1;
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no plain piece of Timber can fit it self for the Building, much less a crooked one.
no plain piece of Timber can fit it self for the Building, much less a crooked one.
dx j n1 pp-f n1 vmb vvi pn31 n1 p-acp dt n1, av-d av-dc dt j pi.
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Nor a man that is born blind, give himself Eyes.
Nor a man that is born blind, give himself Eyes.
ccx dt n1 cst vbz vvn j, vvb px31 n2.
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God deals with men in this case, as he did with Abraham. He would not give Isaac, while Sarah 's Womb in a natural probability might have born him;
God deals with men in this case, as he did with Abraham. He would not give Isaac, while Sarah is Womb in a natural probability might have born him;
np1 vvz p-acp n2 p-acp d n1, c-acp pns31 vdd p-acp np1. pns31 vmd xx vvi np1, cs np1 vbz n1 p-acp dt j n1 vmd vhi vvn pno31;
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But when her Womb was dead, and Age had taken away all natural strength of Conception, then God gives him;
But when her Womb was dead, and Age had taken away all natural strength of Conception, then God gives him;
cc-acp c-crq po31 n1 vbds j, cc n1 vhd vvn av d j n1 pp-f n1, cs np1 vvz pno31;
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that it might appear, that he was not a Child of Nature, but a Child of Promise.
that it might appear, that he was not a Child of Nature, but a Child of Promise.
cst pn31 vmd vvi, cst pns31 vbds xx dt n1 pp-f n1, cc-acp dt n1 pp-f n1.
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I have been the larger on these two Heads (which I design rather as things premised,
I have been the larger on these two Heads (which I Design rather as things premised,
pns11 vhb vbn dt jc p-acp d crd n2 (r-crq pns11 vvb av-c c-acp n2 vvn,
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than Reasons) because these two Principles of common Honesty, and Self-sufficiency, are the great impediments to Conversion, and natural to most men.
than Reasons) Because these two Principles of Common Honesty, and Self-sufficiency, Are the great impediments to Conversion, and natural to most men.
cs n2) c-acp d crd n2 pp-f j n1, cc n1, vbr dt j n2 p-acp n1, cc j p-acp ds n2.
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3. God doth this for his own Glory. His 1. Patience.
3. God does this for his own Glory. His 1. Patience.
crd np1 vdz d p-acp po31 d n1. po31 crd n1.
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We wonder when we see a notorious Sinner, how God can let his Thunders lie still by him,
We wonder when we see a notorious Sinner, how God can let his Thunders lie still by him,
pns12 vvb c-crq pns12 vvb dt j n1, c-crq np1 vmb vvi po31 ng1 n1 av p-acp pno31,
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and his Sword rust in his Sheath.
and his Sword rust in his Sheath.
cc po31 n1 vvi p-acp po31 n1.
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And indeed when such are converted, they wonder themselves, that God did not draw his Sword out,
And indeed when such Are converted, they wonder themselves, that God did not draw his Sword out,
cc av c-crq d vbr vvn, pns32 vvb px32, cst np1 vdd xx vvi po31 n1 av,
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and pierce their Bowels, or shoot one of his Arrows into their hearts all this while.
and pierce their Bowels, or shoot one of his Arrows into their hearts all this while.
cc vvi po32 n2, cc vvi crd pp-f po31 n2 p-acp po32 n2 d d n1.
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But God by such a forbearance shews himself to be God indeed, and something in this Act infinitely above such a weak Creature as Man is, Hosea 11.9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim;
But God by such a forbearance shows himself to be God indeed, and something in this Act infinitely above such a weak Creature as Man is, Hosea 11.9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim;
p-acp np1 p-acp d dt n1 vvz px31 pc-acp vbi np1 av, cc pi p-acp d n1 av-j p-acp d dt j n1 p-acp n1 vbz, np1 crd. pns11 vmb xx vvi dt n1 pp-f po11 n1, pns11 vmb xx vvi pc-acp vvi np1;
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for I am God, and not man. When God had reckon'd up their sins before, and they might have expected the Sentence, after the reading the Charge;for I am God, and not man. When God had reckoned up their Sins before, and they might have expected the Sentence, After the reading the Charge;
c-acp pns11 vbm np1, cc xx n1. c-crq np1 vhd vvn a-acp po32 n2 a-acp, cc pns32 vmd vhi vvn dt n1, p-acp dt vvg dt n1;
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God tells them, he would not destroy them, he would not execute them, because he was God.
God tells them, he would not destroy them, he would not execute them, Because he was God.
np1 vvz pno32, pns31 vmd xx vvi pno32, pns31 vmd xx vvi pno32, c-acp pns31 vbds np1.
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If he were not a God, he could not keep himself from pouring out a just Vengeance upon them.
If he were not a God, he could not keep himself from pouring out a just Vengeance upon them.
cs pns31 vbdr xx dt n1, pns31 vmd xx vvi px31 p-acp vvg av dt j n1 p-acp pno32.
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If a man did inherit all the Meekness of all the Angels, and all the Men that ever were in the World, he could not be able to bear with patience the Extravagancies and Injuries done in the World the space of one day:
If a man did inherit all the Meekness of all the Angels, and all the Men that ever were in the World, he could not be able to bear with patience the Extravagancies and Injuries done in the World the Molle of one day:
cs dt n1 vdd vvi d dt n1 pp-f d dt n2, cc d dt n2 cst av vbdr p-acp dt n1, pns31 vmd xx vbi j pc-acp vvi p-acp n1 dt n2 cc n2 vdn p-acp dt n1 dt n1 pp-f crd n1:
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For none but a God, i. e. one infinitely long-suffering, can bear with them. Not a Sin past in the World before the coming of Christ in the flesh,
For none but a God, i. e. one infinitely long-suffering, can bear with them. Not a since passed in the World before the coming of christ in the Flesh,
c-acp pix cc-acp dt np1, sy. sy. crd av-j j, vmb vvi p-acp pno32. xx dt n1 vvn p-acp dt n1 p-acp dt n-vvg pp-f np1 p-acp dt n1,
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but was a Commendatory Letter of God's forbearance, Rom. 3.25. To declare his righteousness for the remission of sins that are past, through the forbearance of God.
but was a Commendatory letter of God's forbearance, Rom. 3.25. To declare his righteousness for the remission of Sins that Are past, through the forbearance of God.
cc-acp vbds dt j n1 pp-f npg1 n1, np1 crd. pc-acp vvi po31 n1 p-acp dt n1 pp-f n2 cst vbr j, p-acp dt n1 pp-f np1.
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And not a sin past before the coming of Christ into the Soul, but gives the same testimony, and bears the same record.
And not a since past before the coming of christ into the Soul, but gives the same testimony, and bears the same record.
cc xx dt n1 j c-acp dt n-vvg pp-f np1 p-acp dt n1, cc-acp vvz dt d n1, cc vvz dt d n1.
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And the greater number of sins, and great sins are past, the more Trophies there are erected to God's long-suffering:
And the greater number of Sins, and great Sins Are past, the more Trophies there Are erected to God's long-suffering:
cc dt jc n1 pp-f n2, cc j n2 vbr j, dt dc n2 pc-acp vbr vvn p-acp npg1 j:
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The reason why the grace of the Gospel appear'd so late in the World, was to testify God's Patience.
The reason why the grace of the Gospel appeared so late in the World, was to testify God's Patience.
dt n1 c-crq dt n1 pp-f dt n1 vvd av av-j p-acp dt n1, vbds pc-acp vvi npg1 n1.
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Our Apostle takes notice of this long-suffering towards himself in bearing with such a Persecutor, 1 Tim. 1.16.
Our Apostle Takes notice of this long-suffering towards himself in bearing with such a Persecutor, 1 Tim. 1.16.
po12 n1 vvz n1 pp-f d j p-acp px31 p-acp vvg p-acp d dt n1, crd np1 crd.
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Howbeit, for this cause I obtained mercy, that in me, first Jesus Christ might shew forth all long-suffering, Howbeit, for this cause I obtained mercy, that in me, First jesus christ might show forth all long-suffering,
a-acp, p-acp d n1 pns11 vvd n1, cst p-acp pno11, ord uh-np np1 vmd vvi av d j,
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for a pattern to them which should hereafter believe on him. for a pattern to them which should hereafter believe on him.
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This was Christ's end in letting him run so far, that he might shew forth not a few mites, grains, or ounces of Patience;
This was Christ's end in letting him run so Far, that he might show forth not a few mites, grains, or ounces of Patience;
d vbds npg1 n1 p-acp vvg pno31 vvi av av-j, cst pns31 vmd vvi av xx dt d n2, n2, cc n2 pp-f n1;
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but all long-suffering, long-suffering without measure, or weight, by whole-sale; and this as a Pattern to all the Ages of the World: NONLATINALPHABET, for a type;
but all long-suffering, long-suffering without measure, or weight, by wholesale; and this as a Pattern to all the Ages of the World:, for a type;
cc-acp d j, j p-acp n1, cc n1, p-acp n1; cc d c-acp dt n1 p-acp d dt n2 pp-f dt n1:, p-acp dt n1;
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a type is but a shadow in respect of the substance.
a type is but a shadow in respect of the substance.
dt n1 vbz p-acp dt n1 p-acp n1 pp-f dt n1.
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To show, that all the Ages of the World should not waste that Patience, whereof he had then manifested but a Pattern.
To show, that all the Ages of the World should not waste that Patience, whereof he had then manifested but a Pattern.
p-acp n1, cst d dt n2 pp-f dt n1 vmd xx vvi d n1, c-crq pns31 vhd av vvn p-acp dt n1.
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A Pattern we know is less than the whole Piece of Cloath from whence 'tis cut.
A Pattern we know is less than the Whole Piece of Cloth from whence it's Cut.
dt n1 pns12 vvb vbz dc cs dt j-jn n1 pp-f n1 p-acp c-crq pn31|vbz vvn.
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And as an Essay is but a short taste of a man's skill, and doth not discover all his Art. As the first Miracle Christ wrought, of turning Water into Wine,
And as an Essay is but a short taste of a Man's skill, and does not discover all his Art. As the First Miracle christ wrought, of turning Water into Wine,
cc c-acp dt n1 vbz p-acp dt j n1 pp-f dt ng1 n1, cc vdz xx vvi d po31 n1 p-acp dt ord n1 np1 vvd, pp-f vvg n1 p-acp n1,
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as a Sample of what Power he had, was less than those Miracles which succeeded;
as a Sample of what Power he had, was less than those Miracles which succeeded;
c-acp dt n1 pp-f r-crq n1 pns31 vhd, vbds av-dc cs d n2 r-crq vvd;
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And the first Miracle God wrought in Aegypt, in turning Aaron 's Rod into a Serpent, was but a Sample of his Power which would produce greater Wonders:
And the First Miracle God wrought in Egypt, in turning Aaron is Rod into a Serpent, was but a Sample of his Power which would produce greater Wonders:
cc dt ord n1 np1 vvd p-acp np1, p-acp vvg np1 vbz n1 p-acp dt n1, vbds p-acp dt n1 pp-f po31 n1 r-crq vmd vvi jc n2:
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So this patience to Paul was but a little Essay of his Meekness, a little Patience cut off from the whole Piece, which should always be dealing out to some Sinners or other;
So this patience to Paul was but a little Essay of his Meekness, a little Patience Cut off from the Whole Piece, which should always be dealing out to Some Sinners or other;
av d n1 p-acp np1 vbds p-acp dt j n1 pp-f po31 n1, dt j n1 vvn a-acp p-acp dt j-jn n1, r-crq vmd av vbi vvg av p-acp d n2 cc j-jn;
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and would never be cut wholly out till the World had left being. This Sample or Pattern was but of the extent of a few years:
and would never be Cut wholly out till the World had left being. This Sample or Pattern was but of the extent of a few Years:
cc vmd av-x vbi vvn av-jn av p-acp dt n1 vhd vvn vbg. d n1 cc n1 vbds cc-acp pp-f dt n1 pp-f dt d n2:
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For Paul was but young, the Scripture terms him a Young man, Acts 7.58. about 36 years of Age, yet he calls it all long-suffering.
For Paul was but young, the Scripture terms him a Young man, Acts 7.58. about 36 Years of Age, yet he calls it all long-suffering.
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Ah Paul! some since have had more Yards cut out of this Patience, that have reached not only to 30, but 40, 50, 60 years. 2. Grace.
Ah Paul! Some since have had more Yards Cut out of this Patience, that have reached not only to 30, but 40, 50, 60 Years. 2. Grace.
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'Tis partly for the admiration of this Grace, that God intends the day of Judgment. 'Tis a strange place, 2 Thess. 1.10. When he shall come to be glorified in his saints, and to be admir'd in all them that believe, in that day.
It's partly for the admiration of this Grace, that God intends the day of Judgement. It's a strange place, 2 Thess 1.10. When he shall come to be glorified in his Saints, and to be admired in all them that believe, in that day.
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2406
What, has not Christ glory enough in Heaven with his Father? Will he come on purpose to seek glory from such worthless Creatures as his Saints are? what is that which glorifies Christ in them? 'Tis the gracious work he has wrought in them.
What, has not christ glory enough in Heaven with his Father? Will he come on purpose to seek glory from such worthless Creatures as his Saints Are? what is that which Glorifies christ in them? It's the gracious work he has wrought in them.
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2407
For the word is NONLATINALPHABET, to be inglorified in his Saints; i. e. by something within them:
For the word is, to be inglorified in his Saints; i. e. by something within them:
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2408
For which they glorify Christ activè & objectivè, as the Creatures glorify the Wisdom and Power of God, by affording matter to men to do so:
For which they Glorify christ activè & objectivè, as the Creatures Glorify the Wisdom and Power of God, by affording matter to men to do so:
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2409
So doth the Work of God in Saints afford matter of praise to Angels, and admiration to Devils.
So does the Work of God in Saints afford matter of praise to Angels, and admiration to Devils.
av vdz dt n1 pp-f np1 p-acp n2 vvb n1 pp-f n1 p-acp n2, cc n1 p-acp n2.
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2410
The Apostle useth two words, Glorified, that's the work of Angels, and Saints, who shall sing out his Praises for it.
The Apostle uses two words, Glorified, that's the work of Angels, and Saints, who shall sing out his Praises for it.
dt n1 vvz crd n2, vvn, d|vbz dt n1 pp-f n2, cc n2, r-crq vmb vvi av po31 n2 p-acp pn31.
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2411
As a Prince after a great Conquest receives the Congratulations of all his Nobility. Admired: That the very Devil and damn'd shall do:
As a Prince After a great Conquest receives the Congratulations of all his Nobilt. Admired: That the very devil and damned shall do:
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2412
For though their Malice and Condition will not suffer them to praise him, yet his unexpressible Love in making such black insides so beautiful, shall astonish them.
For though their Malice and Condition will not suffer them to praise him, yet his unexpressible Love in making such black insides so beautiful, shall astonish them.
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2413
In this sense those things under the Earth shall bow down to that Name of Jesus, a Saviour.
In this sense those things under the Earth shall bow down to that Name of jesus, a Saviour.
p-acp d n1 d n2 p-acp dt n1 vmb vvi a-acp p-acp d n1 pp-f np1, dt n1.
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2414
A Name which God gave him at first, Phil. 2.9, 10. Wherefore God also hath highly exalted him,
A Name which God gave him At First, Philip 2.9, 10. Wherefore God also hath highly exalted him,
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2415
and given him a name which is above every name; that at the name of Jesus every knee should bow. and given him a name which is above every name; that At the name of jesus every knee should bow.
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2416
And upon his Exaltation did confirm, Heb. 5.9. when he was made perfect, i. e.
And upon his Exaltation did confirm, Hebrew 5.9. when he was made perfect, i. e.
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2417
Exalted, he became the Author of Eternal Salvation, and had the power of saving, as well as the Name conferr'd upon him.
Exalted, he became the Author of Eternal Salvation, and had the power of Saving, as well as the Name conferred upon him.
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2418
They shall confess that he is Lord, Phil. 2.11. i. e. that he acted like a Lord, when he prevail'd over all the opposition which those great Sinners made against him.
They shall confess that he is Lord, Philip 2.11. i. e. that he acted like a Lord, when he prevailed over all the opposition which those great Sinners made against him.
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2419
The whole Trial of the Saints, and the Sentence of their Blessedness, shall be finished before that of the Damn'd, Mat. 25.35, 44. That the whole scene of his Love,
The Whole Trial of the Saints, and the Sentence of their Blessedness, shall be finished before that of the Damned, Mathew 25.35, 44. That the Whole scene of his Love,
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2420
and the wonders of the work of Faith being laid open, might strike them with a vast amazement.
and the wonders of the work of Faith being laid open, might strike them with a vast amazement.
cc dt n2 pp-f dt n1 pp-f n1 vbg vvn j, vmd vvi pno32 p-acp dt j n1.
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2421
And that this is the design of Christ, to be thus glorified in his Grace,
And that this is the Design of christ, to be thus glorified in his Grace,
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2422
and Power, appears by the Apostle's Prayer, vers. 11, 12. that the Thessalonians might be in the number of those Christ should be thus glorify'd in.
and Power, appears by the Apostle's Prayer, vers. 11, 12. that the Thessalonians might be in the number of those christ should be thus glorified in.
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2423
Therefore he prays, that God would fulfil all the good pleasure of his goodness, i. e.
Therefore he prays, that God would fulfil all the good pleasure of his Goodness, i. e.
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2424
that Grace he is so pleas'd and delighted to manifest, and carry on the work of Faith with power;
that Grace he is so pleased and delighted to manifest, and carry on the work of Faith with power;
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that the name of Christ might be glorified in them, as well as in the rest of his Saints.
that the name of christ might be glorified in them, as well as in the rest of his Saints.
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2426
Ordinary Conversion is an Act of Grace; Barnabas so interprets it, Acts 11.21, 23. when a great number believed;
Ordinary Conversion is an Act of Grace; Barnabas so interprets it, Acts 11.21, 23. when a great number believed;
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2427
what abundance of Grace then is expended in converting a company of extraordinary Sinners! 'Tis the glory of a man to pass by an offence, Prov. 19.11. i. e. 'tis a manifestation of a Property which is an honour to him to be known to have.
what abundance of Grace then is expended in converting a company of extraordinary Sinners! It's the glory of a man to pass by an offence, Curae 19.11. i. e. it's a manifestation of a Property which is an honour to him to be known to have.
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2428
If it be thus an honour to pass by an offence simply, then the greater the offence is,
If it be thus an honour to pass by an offence simply, then the greater the offence is,
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2429
and the more the offences are which he passeth by, the greater must the glory needs be;
and the more the offences Are which he passes by, the greater must the glory needs be;
cc dt av-dc dt n2 vbr r-crq pns31 vvz p-acp, dt jc vmb dt n1 av vbi;
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2430
because it's a manifestation of such a Quality in greater strength and vigour.
Because it's a manifestation of such a Quality in greater strength and vigour.
c-acp pn31|vbz dt n1 pp-f d dt n1 p-acp jc n1 cc n1.
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2431
So it must argue a more exceeding grace in God to remit many and great sins in man,
So it must argue a more exceeding grace in God to remit many and great Sins in man,
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2432
than to forgive only some few, and lesser offences. 1. Fulness of his Grace.
than to forgive only Some few, and lesser offences. 1. Fullness of his Grace.
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2433
He shews hereby, that there is more grace in him, than there can be sin in us, or the whole World.
He shows hereby, that there is more grace in him, than there can be since in us, or the Whole World.
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2434
He lets some Sinners run mightily upon his score, to manifest, that though they are beggar'd, yet his Grace is not.
He lets Some Sinners run mightily upon his score, to manifest, that though they Are beggared, yet his Grace is not.
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2435
That though they have spent all their stock upon their swinish Lusts, yet they have not drain'd his Treasures;
That though they have spent all their stock upon their swinish Lustiest, yet they have not drained his Treasures;
cst cs pns32 vhb vvn d po32 n1 p-acp po32 j n2, av pns32 vhb xx vvn po31 n2;
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2436
no more than the Sun is emptied of its strength, by exhaling the ill Vapours of so many Dunghils.
no more than the Sun is emptied of its strength, by exhaling the ill Vapours of so many Dunghills.
dx dc cs dt n1 vbz vvn pp-f po31 n1, p-acp vvg dt j-jn n2 pp-f av d n2.
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2437
This was his design in giving the Moral-Law, Finis operis, that is, the event of the Law was to encrease the Sin;
This was his Design in giving the Moral-Law, Finis operis, that is, the event of the Law was to increase the since;
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2438
but Finis operantis, was thereby to glorify his Grace. Rom. 5.20. Moreover the law entred, that the offence might abound;
but Finis operantis, was thereby to Glorify his Grace. Rom. 5.20. Moreover the law entered, that the offence might abound;
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2439
but where sin abounded, grace did much more abound. but where since abounded, grace did much more abound.
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When the Law of Nature was out of print, and so blurr'd that it could scarce be read, God brings the Moral-Law (the Counter-part of the Law of Nature) in a new Edition into the World;
When the Law of Nature was out of print, and so blurred that it could scarce be read, God brings the Moral-Law (the Counterpart of the Law of Nature) in a new Edition into the World;
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2441
and thereby Sin hath new aggravations, as being rebellion against a clearer light, a swelling, and breaking over this mighty Bank of the Law laid in its way.
and thereby since hath new aggravations, as being rebellion against a clearer Light, a swelling, and breaking over this mighty Bank of the Law laid in its Way.
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But this was serviceable to the fulness of his Grace, which had more abundant matter hereby to work upon,
But this was serviceable to the fullness of his Grace, which had more abundant matter hereby to work upon,
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2443
and a larger Field to sow its inexhaustible Seed in, NONLATINALPHABET, it did superabound.
and a larger Field to sow its inexhaustible Seed in,, it did superabound.
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2444
That Grace should rise in its tide higher than Sin, and bear it down before it:
That Grace should rise in its tide higher than since, and bear it down before it:
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2445
Just as the rouling Tide of the Sea riseth higher than the streams of the River,
Just as the ruling Tide of the Sea Riseth higher than the streams of the River,
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2446
and beats them back with all their mud and filth. 'Twas mercy in God to create us;
and beats them back with all their mud and filth. 'Twas mercy in God to create us;
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'tis abundant mercy to make any new Creatures, after they had forfeited their Happiness; 1 Pet. 1.3. which according to his abundant mercy, NONLATINALPHABET, according to his much mercy.
it's abundant mercy to make any new Creatures, After they had forfeited their Happiness; 1 Pet. 1.3. which according to his abundant mercy,, according to his much mercy.
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2448
But it was NONLATINALPHABET, overflowing exceeding abundant, more than full Grace to make such deform'd Creatures new Creatures, v. 14. of this Chapter. 2. Freeness of Grace.
But it was, overflowing exceeding abundant, more than full Grace to make such deformed Creatures new Creatures, v. 14. of this Chapter. 2. Freeness of Grace.
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2449
None can entertain an imagination, that Christ should be a debtor to sin, unless in vengeance, much less a debtor to the worst of Sinners.
None can entertain an imagination, that christ should be a debtor to since, unless in vengeance, much less a debtor to the worst of Sinners.
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2450
But if Christ should only take Persons of moral and natural Excellencies, men might suspect that Christ were some way or other engag'd to them,
But if christ should only take Persons of moral and natural Excellencies, men might suspect that christ were Some Way or other engaged to them,
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2451
and that the gift of Salvation were limited to the Endowments of Nature, and the good exercise and use of a man's own Will.
and that the gift of Salvation were limited to the Endowments of Nature, and the good exercise and use of a Man's own Will.
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2452
But when he puts no difference between Persons of the least, and those of the greatest demerit,
But when he puts no difference between Persons of the least, and those of the greatest demerit,
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2453
but affecting the foulest Monsters of sin, as well as the fairest of Nature's Children, he builds triumphal Arches to his Grace upon this Rubbish,
but affecting the Foulest Monsters of since, as well as the Fairest of Nature's Children, he builds triumphal Arches to his Grace upon this Rubbish,
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2454
and makes Men and Angels admiringly gaze upon these infinitely free Compassions;
and makes Men and Angels admiringly gaze upon these infinitely free Compassions;
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2455
when he takes Souls full of Boils and Sores into his Arms. For 'tis manifest hereby, that the God and Lord of Nature is no more bound to his Servant, (as touching the gift of Salvation) when she carries it the most smoothly with him,
when he Takes Souls full of Boils and Sores into his Arms. For it's manifest hereby, that the God and Lord of Nature is no more bound to his Servant, (as touching the gift of Salvation) when she carries it the most smoothly with him,
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2456
than when she rebels against him with the highest hand.
than when she rebels against him with the highest hand.
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2457
And that Christ is at perfect liberty from any Conditions, but that of his own, viz. Faith;
And that christ is At perfect liberty from any Conditions, but that of his own, viz. Faith;
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2458
and that he can, and will embrace the dirt and mud, as well as well as the beauty and and varnish of Nature,
and that he can, and will embrace the dirt and mud, as well as well as the beauty and and varnish of Nature,
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2459
if they believe with the like precious Faith.
if they believe with the like precious Faith.
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2460
Therefore 'tis frequently God's method in Scripture, just before the offer of Pardon, to sum up the Sinner's Debts, with their aggravations;
Therefore it's frequently God's method in Scripture, just before the offer of Pardon, to sum up the Sinner's Debts, with their aggravations;
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2461
to convince them of their insolvency to satisfy so large a Score, and also to manifest the freeness and vastness of his Grace.
to convince them of their insolvency to satisfy so large a Score, and also to manifest the freeness and vastness of his Grace.
pc-acp vvi pno32 pp-f po32 n1 pc-acp vvi av j dt n1, cc av pc-acp vvi dt n1 cc n1 pp-f po31 n1.
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Isa. 43.22, 23, 24. But thou hast not call'd upon me, O Jacob, but thou hast been weary of me, O Israel; Isaiah 43.22, 23, 24. But thou hast not called upon me, Oh Jacob, but thou hast been weary of me, Oh Israel;
np1 crd, crd, crd cc-acp pns21 vh2 xx vvn p-acp pno11, uh np1, cc-acp pns21 vh2 vbn j pp-f pno11, uh np1;
(7) sermon (DIV1)
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Thou hast not brought me the small cattle of thy burnt-offering, &c. but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. Thou hast not brought me the small cattle of thy Burnt-offering, etc. but thou hast made me to serve with thy Sins, thou hast wearied me with thine iniquities.
pns21 vh2 xx vvn pno11 dt j n2 pp-f po21 j, av p-acp pns21 vh2 vvn pno11 pc-acp vvi p-acp po21 n2, pns21 vh2 vvn pno11 p-acp po21 n2.
(7) sermon (DIV1)
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When he had told them how dirtily they had dealt with him, and would have made him a very slave to their corrupt Humours;
When he had told them how dirtily they had dealt with him, and would have made him a very slave to their corrupt Humours;
c-crq pns31 vhd vvn pno32 c-crq av-j pns32 vhd vvn p-acp pno31, cc vmd vhi vvn pno31 dt j n1 p-acp po32 j n2;
(7) sermon (DIV1)
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2465
at the conclusion, when they, nor no Creature else, but would have expected fireballs of wrath to be flung in their faces,
At the conclusion, when they, nor no Creature Else, but would have expected fireballs of wrath to be flung in their faces,
p-acp dt n1, c-crq pns32, ccx dx n1 av, cc-acp vmd vhi vvn n2 pp-f n1 pc-acp vbi vvn p-acp po32 n2,
(7) sermon (DIV1)
752
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2466
and that God should have dipt his Pen in Gall, and have writ their Mittimus to Hell, he dips it in Honey, and crosseth the Debt;
and that God should have dipped his Pen in Gall, and have writ their Mittimus to Hell, he dips it in Honey, and Crosseth the Debt;
cc cst np1 vmd vhi vvn po31 n1 p-acp n1, cc vhb vvn po32 fw-la p-acp n1, pns31 vvz pn31 p-acp n1, cc vvz dt n1;
(7) sermon (DIV1)
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2467
v. 25. I, even I am he, that blotteth out thy transgressions for mine own sake, v. 25. I, even I am he, that blots out thy transgressions for mine own sake,
n1 crd pns11, av pns11 vbm pns31, cst vvz av po21 n2 p-acp po11 d n1,
(7) sermon (DIV1)
752
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2468
and will not remember thy sins. and will not Remember thy Sins.
cc vmb xx vvi po21 n2.
(7) sermon (DIV1)
752
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2469
Could there be any thing of merit here, when the Criminal instead of favour could expect nothing but severity, there being nothing but demerit in him?
Could there be any thing of merit Here, when the Criminal instead of favour could expect nothing but severity, there being nothing but demerit in him?
vmd pc-acp vbi d n1 pp-f n1 av, c-crq dt j-jn av pp-f n1 vmd vvi pix cc-acp n1, a-acp vbg pix cc-acp n1 p-acp pno31?
(7) sermon (DIV1)
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'Tis so free, that the Mercy we abuse, the Name we have profan'd; the Name, of which we have deserved wrath, opens its mouth with Pleas for us. Ezek. 36.21. But I had pity for mine holy name, which the house of Israel had profan'd among the heathen whither they went. Not for their sakes. It should be wholly free:
It's so free, that the Mercy we abuse, the Name we have profaned; the Name, of which we have deserved wrath, Opens its Mouth with Pleasant for us. Ezekiel 36.21. But I had pity for mine holy name, which the house of Israel had profaned among the heathen whither they went. Not for their sakes. It should be wholly free:
pn31|vbz av j, cst dt n1 pns12 vvb, dt n1 pns12 vhb vvn; dt n1, pp-f r-crq pns12 vhb vvn n1, vvz po31 n1 p-acp n2 p-acp pno12. np1 crd. cc-acp pns11 vhd n1 p-acp po11 j n1, r-crq dt n1 pp-f np1 vhd vvn p-acp dt j-jn c-crq pns32 vvd. xx p-acp po32 n2. pn31 vmd vbi av-jn j:
(7) sermon (DIV1)
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For he repeats their profaning of his Name four times. This Name he would sanctify, i. e. glorify.
For he repeats their profaning of his Name four times. This Name he would sanctify, i. e. Glorify.
c-acp pns31 vvz po32 vvg pp-f po31 n1 crd n2. d n1 pns31 vmd vvi, sy. sy. vvb.
(7) sermon (DIV1)
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How? v. 25. In cleansing them from their filthiness.
How? v. 25. In cleansing them from their filthiness.
q-crq? n1 crd p-acp vvg pno32 p-acp po32 n1.
(7) sermon (DIV1)
753
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2473
His Name, while it pleads for them, mentions their demerits, that Grace might appear to be Grace indeed;
His Name, while it pleads for them, mentions their demerits, that Grace might appear to be Grace indeed;
po31 n1, cs pn31 vvz p-acp pno32, n2 po32 n2, cst n1 vmd vvi pc-acp vbi n1 av;
(7) sermon (DIV1)
753
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2474
and triumph in its own freeness. Our sins against him cannot deserve more than our sufferings for him;
and triumph in its own freeness. Our Sins against him cannot deserve more than our sufferings for him;
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(7) sermon (DIV1)
753
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2475
and even they are not worthy of the glory which shall be revealed, Rom. 8.18. 3. Extent of his Grace.
and even they Are not worthy of the glory which shall be revealed, Rom. 8.18. 3. Extent of his Grace.
cc av pns32 vbr xx j pp-f dt n1 r-crq vmb vbi vvn, np1 crd. crd n1 pp-f po31 n1.
(7) sermon (DIV1)
753
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2476
Mercy of God is called his Riches, and exceeding Riches of Grace. Now as there is no end of his Holiness, which is his Honour;
Mercy of God is called his Riches, and exceeding Riches of Grace. Now as there is no end of his Holiness, which is his Honour;
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(7) sermon (DIV1)
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2477
neither any limits set to his Power: So there is no end of his Grace, which is his Wealth; no end of his Mines:
neither any Limits Set to his Power: So there is no end of his Grace, which is his Wealth; no end of his Mines:
dx d n2 vvn p-acp po31 n1: av pc-acp vbz dx n1 pp-f po31 n1, r-crq vbz po31 n1; dx n1 pp-f po31 n2:
(7) sermon (DIV1)
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2478
Therefore the foulest and greatest Sinners are the fittest for Christ to manifest the abundant riches of his Graces upon:
Therefore the Foulest and greatest Sinners Are the Fittest for christ to manifest the abundant riches of his Graces upon:
av dt js cc js n2 vbr dt js p-acp np1 pc-acp vvi dt j n2 pp-f po31 n2 p-acp:
(7) sermon (DIV1)
755
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2479
For it must needs argue a more vast Estate to remit great Debts, and many thousands of Talents,
For it must needs argue a more vast Estate to remit great Debts, and many thousands of Talents,
c-acp pn31 vmb av vvi dt av-dc j n1 pc-acp vvi j n2, cc d crd pp-f n2,
(7) sermon (DIV1)
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2480
than to forgive some fewer Shillings, or Pence; than to pardon some smaller sins in men of a more unstain'd Conversation.
than to forgive Some fewer Shillings, or Pence; than to pardon Some smaller Sins in men of a more unstained Conversation.
cs pc-acp vvi d dc n2, cc n2; cs pc-acp vvi d jc n2 p-acp n2 pp-f dt av-dc j n1.
(7) sermon (DIV1)
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2481
If it were not for turning and pardoning Mountainous Sinners, we should not know so much of God's Estate.
If it were not for turning and pardoning Mountainous Sinners, we should not know so much of God's Estate.
cs pn31 vbdr xx p-acp vvg cc vvg j n2, pns12 vmd xx vvi av d pp-f npg1 n1.
(7) sermon (DIV1)
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2482
We should not know how rich he were, or what he were worth. He pardons Iniquities for his Name sake;
We should not know how rich he were, or what he were worth. He Pardons Iniquities for his Name sake;
pns12 vmd xx vvi c-crq j pns31 vbdr, cc r-crq pns31 vbdr j. pns31 vvz n2 p-acp po31 n1 n1;
(7) sermon (DIV1)
755
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2483
and who can spell all the Letters of his Name, and turn over all the Leaves in the Book of Mercy? who shall say to his Grace,
and who can spell all the Letters of his Name, and turn over all the Leaves in the Book of Mercy? who shall say to his Grace,
cc q-crq vmb vvi d dt n2 pp-f po31 n1, cc vvi p-acp d dt n2 p-acp dt n1 pp-f n1? q-crq vmb vvi p-acp po31 n1,
(7) sermon (DIV1)
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2484
as he does to the Sea, Hitherto shalt thou go, and no further?
as he does to the Sea, Hitherto shalt thou go, and no further?
c-acp pns31 vdz p-acp dt n1, av vm2 pns21 vvi, cc dx jc?
(7) sermon (DIV1)
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2485
As the Heavens are of a vast extension, which like a great Circle encompass the Earth, which lies in the middle like a little Atome, in comparison of that vast Body of Air and Aether;
As the Heavens Are of a vast extension, which like a great Circle encompass the Earth, which lies in the middle like a little Atom, in comparison of that vast Body of Air and Aether;
p-acp dt n2 vbr pp-f dt j n1, r-crq av-j dt j n1 vvi dt n1, r-crq vvz p-acp dt j-jn av-j dt j n1, p-acp n1 pp-f cst j n1 pp-f n1 cc np1;
(7) sermon (DIV1)
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2486
so are our sins to the extent of God's Mercy: Isa. 55.9.
so Are our Sins to the extent of God's Mercy: Isaiah 55.9.
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(7) sermon (DIV1)
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2487
For as the heavens are higher than the earth, so are my ways higher than your ways, For as the heavens Are higher than the earth, so Are my ways higher than your ways,
c-acp p-acp dt n2 vbr jc cs dt n1, av vbr po11 n2 av-jc cs po22 n2,
(7) sermon (DIV1)
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2488
and my thoughts than your thoughts. and my thoughts than your thoughts.
cc po11 n2 cs po22 n2.
(7) sermon (DIV1)
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2489
Mens sins are innumerable, yet they are but Cyphers to the vast Sums of Grace which are every day expended;
Men's Sins Are innumerable, yet they Are but Ciphers to the vast Sums of Grace which Are every day expended;
ng2 n2 vbr j, av pns32 vbr p-acp n2 p-acp dt j n2 pp-f n1 r-crq vbr d n1 vvd;
(7) sermon (DIV1)
756
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2490
because they are finite, but Mercy is infinite;
Because they Are finite, but Mercy is infinite;
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(7) sermon (DIV1)
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2491
so that all sins in the World put together, cannot be of so large an extent as Mercy:
so that all Sins in the World put together, cannot be of so large an extent as Mercy:
av cst d n2 p-acp dt n1 vvd av, vmbx vbi pp-f av j dt n1 p-acp n1:
(7) sermon (DIV1)
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2492
because being every one of them finite, if all laid together cannot amount to infinite. The Gospel is intit'led good will to men; to all sorts of men;
Because being every one of them finite, if all laid together cannot amount to infinite. The Gospel is entitled good will to men; to all sorts of men;
c-acp vbg d crd pp-f pno32 j, cs d vvd av vmbx vvi p-acp j. dt n1 vbz vvn j n1 p-acp n2; p-acp d n2 pp-f n2;
(7) sermon (DIV1)
756
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2493
with Iniquities, Transgressions and Sins, of all sorts and sizes. God hath stores of Mercy lying by him.
with Iniquities, Transgressions and Sins, of all sorts and sizes. God hath stores of Mercy lying by him.
p-acp n2, n2 cc n2, pp-f d n2 cc n2. np1 vhz vvz pp-f n1 vvg p-acp pno31.
(7) sermon (DIV1)
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2494
His Exchequer is never empty, Exod. 34.7. Keeps mercy for thousands, in a readiness to deal it upon thousand millions of Sins,
His Exchequer is never empty, Exod 34.7. Keeps mercy for thousands, in a readiness to deal it upon thousand millions of Sins,
po31 n1 vbz av-x j, np1 crd. vvz n1 p-acp crd, p-acp dt n1 pc-acp vvi pn31 p-acp crd crd pp-f n2,
(7) sermon (DIV1)
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2495
as well as millions of Persons. Abraham, Isaac and Jacob, and all that were before, have not wasted it;
as well as millions of Persons. Abraham, Isaac and Jacob, and all that were before, have not wasted it;
c-acp av c-acp crd pp-f n2. np1, np1 cc np1, cc d cst vbdr a-acp, vhb xx vvn pn31;
(7) sermon (DIV1)
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2496
and if God were to proclaim his Name again, it is the same still, for his Name as well as his Essence is unchangeable.
and if God were to proclaim his Name again, it is the same still, for his Name as well as his Essence is unchangeable.
cc cs np1 vbdr pc-acp vvi po31 n1 av, pn31 vbz dt d av, c-acp po31 n1 c-acp av c-acp po31 n1 vbz j-u.
(7) sermon (DIV1)
757
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2497
His Grace is no more tied to one Sin, than 'tis to one Person:
His Grace is no more tied to one since, than it's to one Person:
po31 n1 vbz av-dx av-dc vvn p-acp crd n1, cs pn31|vbz p-acp crd n1:
(7) sermon (DIV1)
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2498
He has mercy on whom he will, and his Grace can pardon what Sins he will:
He has mercy on whom he will, and his Grace can pardon what Sins he will:
pns31 vhz n1 p-acp ro-crq pns31 vmb, cc po31 n1 vmb vvi r-crq n2 pns31 vmb:
(7) sermon (DIV1)
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2499
Therefore he tells them, Isa. 55.7. that he would multiply Pardons:
Therefore he tells them, Isaiah 55.7. that he would multiply Pardons:
av pns31 vvz pno32, np1 crd. cst pns31 vmd vvi n2:
(7) sermon (DIV1)
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2500
He will have mercy to sute every sin of thine, and a Salve for every Sore:
He will have mercy to suit every since of thine, and a Salve for every Soar:
pns31 vmb vhi n1 pc-acp vvi d n1 pp-f png21, cc dt n1 p-acp d av-j:
(7) sermon (DIV1)
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2501
Though thy sin has its heights, and depths, yet he will heap mercy upon mercy, till he makes it to over-top thy sin.
Though thy since has its heights, and depths, yet he will heap mercy upon mercy, till he makes it to overtop thy since.
cs po21 n1 vhz po31 n2, cc n2, av pns31 vmb vvi n1 p-acp n1, c-acp pns31 vvz pn31 p-acp n1 po21 n1.
(7) sermon (DIV1)
757
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2502
He will be as good at his merciful Arithmetick, as thou hast been at thy sinful,
He will be as good At his merciful Arithmetic, as thou hast been At thy sinful,
pns31 vmb vbi a-acp j p-acp po31 j n1, c-acp pns21 vh2 vbn p-acp po21 j,
(7) sermon (DIV1)
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2503
if thou dost sincerely repent and reform.
if thou dost sincerely Repent and reform.
cs pns21 vd2 av-j vvi cc vvi.
(7) sermon (DIV1)
757
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2504
Though thou multiply thy Sins by thousands, where Repentance goes before, remission of sin follows without limitation;
Though thou multiply thy Sins by thousands, where Repentance Goes before, remission of since follows without limitation;
cs pns21 vvb po21 n2 p-acp crd, c-crq n1 vvz a-acp, n1 pp-f n1 vvz p-acp n1;
(7) sermon (DIV1)
757
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2505
when Christ gives the one, he is sure to second it with the other.
when christ gives the one, he is sure to second it with the other.
c-crq np1 vvz dt pi, pns31 vbz j pc-acp vvi pn31 p-acp dt n-jn.
(7) sermon (DIV1)
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2506
Though aggravating Circumstances be never so many, yet he will multiply his Mercies as fast as thou canst the Sins thou hast committed.
Though aggravating circumstances be never so many, yet he will multiply his mercies as fast as thou Canst the Sins thou hast committed.
cs vvg n2 vbb av-x av av-d, av pns31 vmb vvi po31 n2 c-acp av-j c-acp pns21 vm2 dt n2 pns21 vh2 vvn.
(7) sermon (DIV1)
757
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2507
He hath a cleansing Virtue, and a pardoning Grace for all Iniquities and Transgressions, Jer. 33.8. And I will cleanse them from all their iniquity, whereby they have sinned against me:
He hath a cleansing Virtue, and a pardoning Grace for all Iniquities and Transgressions, Jer. 33.8. And I will cleanse them from all their iniquity, whereby they have sinned against me:
pns31 vhz dt vvg n1, cc dt vvg n1 p-acp d n2 cc n2, np1 crd. cc pns11 vmb vvi pno32 p-acp d po32 n1, c-crq pns32 vhb vvn p-acp pno11:
(7) sermon (DIV1)
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2508
And I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. And I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.
cc pns11 vmb vvi d po32 n2, c-crq pns32 vhb vvn, cc c-crq pns32 vhb vvn p-acp pno11.
(7) sermon (DIV1)
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2509
'Tis three times repeated, to shew, that his Mercy should be as large as their Sin,
It's three times repeated, to show, that his Mercy should be as large as their since,
pn31|vbz crd n2 vvn, pc-acp vvi, cst po31 n1 vmd vbi a-acp j c-acp po32 n1,
(7) sermon (DIV1)
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2510
though there was not a more sinful Nation upon the Earth than they were. His Justifying and Sanctifying Grace should have as vast an extention:
though there was not a more sinful nation upon the Earth than they were. His Justifying and Sanctifying Grace should have as vast an extension:
cs pc-acp vbds xx dt av-dc j n1 p-acp dt n1 cs pns32 vbdr. po31 vvg cc j-vvg n1 vmd vhi p-acp j dt n1:
(7) sermon (DIV1)
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2511
For he would both pardon and cleanse them.
For he would both pardon and cleanse them.
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(7) sermon (DIV1)
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2512
Why? v. 9. That it might be a name of joy, and praise, and an honour to him before all the Nations of the Earth.
Why? v. 9. That it might be a name of joy, and praise, and an honour to him before all the nations of the Earth.
q-crq? n1 crd cst pn31 vmd vbi dt n1 pp-f n1, cc n1, cc dt n1 p-acp pno31 p-acp d dt n2 pp-f dt n1.
(7) sermon (DIV1)
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2513
'Tis so great, that Self-righteous Persons murmur at it, that such Swines should be preferr'd before them.
It's so great, that Self-righteous Persons murmur At it, that such Swine should be preferred before them.
pn31|vbz av j, cst j n2 vvi p-acp pn31, cst d ng1 vmd vbi vvn p-acp pno32.
(7) sermon (DIV1)
759
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2514
As the Eldest Son was angry that his Father should lavish out his kindness upon the Prodigal, more than upon himself, Luke 15.28. 4. Compassionateness of it.
As the Eldest Son was angry that his Father should lavish out his kindness upon the Prodigal, more than upon himself, Lycia 15.28. 4. Compassionateness of it.
p-acp dt js-jn n1 vbds j cst po31 n1 vmd j av po31 n1 p-acp dt j-jn, av-dc cs p-acp px31, av crd. crd n1 pp-f pn31.
(7) sermon (DIV1)
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2515
The formal nature of Mercy is Tenderness, and the natural effect of it is Relief.
The formal nature of Mercy is Tenderness, and the natural Effect of it is Relief.
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(7) sermon (DIV1)
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2516
The more miserable the Object, the more compassionate Human Mercy is, and the more forward to assist.
The more miserable the Object, the more compassionate Human Mercy is, and the more forward to assist.
dt av-dc j dt n1, dt av-dc j j n1 vbz, cc dt av-dc av-j pc-acp vvi.
(7) sermon (DIV1)
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2517
Now that Mercy which in Man is a Quality, in God is a Nature.
Now that Mercy which in Man is a Quality, in God is a Nature.
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(7) sermon (DIV1)
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2518
How would the infinite tenderness of his Nature be discover'd, if there were no Objects to draw it forth? It would not be known to be Mercy, unless it were shed abroad;
How would the infinite tenderness of his Nature be discovered, if there were no Objects to draw it forth? It would not be known to be Mercy, unless it were shed abroad;
q-crq vmd dt j n1 pp-f po31 n1 vbi vvn, cs pc-acp vbdr dx n2 pc-acp vvi pn31 av? pn31 vmd xx vbi vvn pc-acp vbi n1, cs pn31 vbdr vvn av;
(7) sermon (DIV1)
761
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2519
Nor to be tender Mercy, unless it relieved great and oppressing Miseries.
Nor to be tender Mercy, unless it relieved great and oppressing Misery's.
ccx pc-acp vbi j n1, cs pn31 vvd j cc j-vvg ng1.
(7) sermon (DIV1)
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2520
For Mercy is a Quality in Man that cannot keep at home, and be stow'd under Lock and Key in a Man's own Breast.
For Mercy is a Quality in Man that cannot keep At home, and be stowed under Lock and Key in a Man's own Breast.
p-acp n1 vbz dt n1 p-acp n1 cst vmbx vvi p-acp n1-an, cc vbi vvn p-acp n1 cc n1 p-acp dt n1|vbz d n1.
(7) sermon (DIV1)
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2521
Much less in God, in whom 'tis a Nature.
Much less in God, in whom it's a Nature.
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(7) sermon (DIV1)
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2522
Now the greater the Disease, the greater is that Compassion discover'd to be, wherewith God is so fully stor'd.
Now the greater the Disease, the greater is that Compassion discovered to be, wherewith God is so Fully stored.
av dt jc dt n1, dt jc vbz cst n1 vvn pc-acp vbi, c-crq np1 vbz av av-j vvn.
(7) sermon (DIV1)
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2523
As his End in letting the Devil pour out so many Afflictions upon Job, was to shew his pity and tender mercy in relieving him; Jam. 5.11.
As his End in letting the devil pour out so many Afflictions upon Job, was to show his pity and tender mercy in relieving him; Jam. 5.11.
p-acp po31 vvb p-acp vvg dt n1 vvb av av d n2 p-acp n1, vbds pc-acp vvi po31 n1 cc j n1 p-acp vvg pno31; np1 crd.
(7) sermon (DIV1)
762
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2524
You have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy. You have herd of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy.
pn22 vhb vvn pp-f dt n1 pp-f np1, cc vhb vvn dt n1 pp-f dt n1, cst dt n1 vbz av j, cc pp-f j n1.
(7) sermon (DIV1)
762
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2525
So in permitting the Devil to draw his Elect to so many Sins, 'tis the same End he drives at.
So in permitting the devil to draw his Elect to so many Sins, it's the same End he drives At.
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And he is more pitiful, to help men under Sin, than under Affliction:
And he is more pitiful, to help men under since, than under Affliction:
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because the guilt of one Sin is a greater misery than the burthen of a thousand Crosses.
Because the guilt of one since is a greater misery than the burden of a thousand Crosses.
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If forgiveness be a part of tenderness in Man, 'tis also so in God, who is set, Eph. 4.32. as a Pattern of the Compassion we are to shew to others.
If forgiveness be a part of tenderness in Man, it's also so in God, who is Set, Ephesians 4.32. as a Pattern of the Compassion we Are to show to Others.
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And be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you. And be you kind one to Another, tender hearted, forgiving one Another, even as God for Christ's sake hath forgiven you.
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The lower a man is brought, the more tender is that Mercy that relieves him; Psal. 79.8. Let thy tender mercies speedily prevent us:
The lower a man is brought, the more tender is that Mercy that relieves him; Psalm 79.8. Let thy tender Mercies speedily prevent us:
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for we are brought very low. for we Are brought very low.
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To visit them that sit in darkness, and the shadow of death, and to pardon their sins, is call'd mercy with this Epithete of tender, Luke 1.77, 78, 79. Through the tender mercy of our God, whereby the day-spring from on high hath visited us.
To visit them that fit in darkness, and the shadow of death, and to pardon their Sins, is called mercy with this Epithet of tender, Lycia 1.77, 78, 79. Through the tender mercy of our God, whereby the dayspring from on high hath visited us.
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And so 'tis indeed, when he visits the most forlorn Sinners. 5. Sincerity, and pleasure of his Grace.
And so it's indeed, when he visits the most forlorn Sinners. 5. Sincerity, and pleasure of his Grace.
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Ordinary pardon proceeds from his delight in mercy, Mich. 7.18.
Ordinary pardon proceeds from his delight in mercy, Mich. 7.18.
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Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage? he retaineth not his anger for ever, Because he delights in mercy.
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Therefore the more of his Grace he lays out upon any one, the more excess of delight he hath in it;
Therefore the more of his Grace he lays out upon any one, the more excess of delight he hath in it;
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because 'tis a larger effect of that Grace.
Because it's a larger Effect of that Grace.
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If he were not sincere in it, he would never mention mens Sins, which would scare them from him, rather than allure them to him.
If he were not sincere in it, he would never mention men's Sins, which would scare them from him, rather than allure them to him.
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If he were not sincere, he would never change the heart of an Enemy, and shew kindness to him in the very act of enmity:
If he were not sincere, he would never change the heart of an Enemy, and show kindness to him in the very act of enmity:
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For the first act of Grace upon us is quite against our wills.
For the First act of Grace upon us is quite against our wills.
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And man is so far from being active in it, that he is contrary to it.
And man is so Far from being active in it, that he is contrary to it.
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In primo actionis, 'tis thus with a man, though not in primo actu: For in the first act of Conversion, man is willing,In primo actionis, it's thus with a man, though not in primo Acts: For in the First act of Conversion, man is willing,
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though not in the first moment of that Act. But for God to bestow his Grace upon us against our wills,
though not in the First moment of that Act. But for God to bestow his Grace upon us against our wills,
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and when he can expect no suitable recompence from us, evidences the purity of his Affection;
and when he can expect no suitable recompense from us, evidences the purity of his Affection;
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That when he endured so many contradictions of Sinners against himself, day by day, yet he is resolv'd to have them,
That when he endured so many contradictions of Sinners against himself, day by day, yet he is resolved to have them,
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and does seize upon them, though they struggle and fly in his face, and provoke him to fling them off.
and does seize upon them, though they struggle and fly in his face, and provoke him to fling them off.
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'Tis so much his delight, that 'tis call'd by the very name of his glory; Isa. 58.8. The glory of the Lord shall follow thee, i. e.
It's so much his delight, that it's called by the very name of his glory; Isaiah 58.8. The glory of the Lord shall follow thee, i. e.
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The Mercy of the Lord should follow them at the very heels. And when they call, it should answer them;
The Mercy of the Lord should follow them At the very heels. And when they call, it should answer them;
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and when they cry, he would, like a watchful guardian Servant, cry out, Here I am.
and when they cry, he would, like a watchful guardian Servant, cry out, Here I am.
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So that he never lets a great Sinner, when chang'd into a Penitent, wait long for mercy;
So that he never lets a great Sinner, when changed into a Penitent, wait long for mercy;
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though he sometimes lets them wait long for a sense of it. This Mercy is never so delightful to him, as when 'tis most glorious;
though he sometime lets them wait long for a sense of it. This Mercy is never so delightful to him, as when it's most glorious;
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and 'tis most glorious, when it takes hold of the worst Sinners. For such Black Spots which Mercy wears upon its face, makes it appear more beautiful.
and it's most glorious, when it Takes hold of the worst Sinners. For such Black Spots which Mercy wears upon its face, makes it appear more beautiful.
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Christ does not care for staying, where he has not opportunities to do great Cures, suitable to the vastness of his Power, Mark 6 5. When he was in his own Country, he could do no great Work there,
christ does not care for staying, where he has not opportunities to do great Cures, suitable to the vastness of his Power, Mark 6 5. When he was in his own Country, he could do no great Work there,
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but only laid his hands upon a few sick People. He had not a suitable Employment for that glorious Power of working Miracles.
but only laid his hands upon a few sick People. He had not a suitable Employment for that glorious Power of working Miracles.
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So when men come to Christ with lighter guilt, he has but an under-opportunity given him,
So when men come to christ with lighter guilt, he has but an under-opportunity given him,
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and with a kind of disadvantage, to manifest the greatness of his Charity.
and with a kind of disadvantage, to manifest the greatness of his Charity.
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Though he has so much Grace and Mercy, yet he cannot shew more than the nature and exigence of the opportunity will bear;
Though he has so much Grace and Mercy, yet he cannot show more than the nature and exigence of the opportunity will bear;
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and so his Pleasure doth not swell so high, as otherwise it would do.
and so his Pleasure does not swell so high, as otherwise it would do.
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For little Sins, and few Sins, are not so fit an Object for a Grace that would ride in triumph.
For little Sins, and few Sins, Are not so fit an Object for a Grace that would ride in triumph.
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Free Grace is God's Darling, which he loves to advance; and 'tis never more advanc'd, than when it beautifies the most mis-shapen Souls. 3. Power.
Free Grace is God's Darling, which he loves to advance; and it's never more advanced, than when it beautifies the most misshapen Souls. 3. Power.
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The Scripture makes Conversion a wonderful Work, and resembles it to Creation, and the Resurrection of Christ from the dead, &c. 1. Creation. Conversion simply consider'd, is concluded by Divines to be a greater Work than Creation:
The Scripture makes Conversion a wondered Work, and resembles it to Creation, and the Resurrection of christ from the dead, etc. 1. Creation. Conversion simply considered, is concluded by Divines to be a greater Work than Creation:
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For God puts forth more Power morally in Conversion, than he did physically in Creation. The World was Created by a Word;
For God puts forth more Power morally in Conversion, than he did physically in Creation. The World was Created by a Word;
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but many Words, and many Acts concur to Conversion. The Heavens are call'd the Works of God's Fingers, Psal. 8.3.
but many Words, and many Acts concur to Conversion. The Heavens Are called the Works of God's Fingers, Psalm 8.3.
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But the Gospel in the effects of it, is call'd the Arm of the Lord; Isa. 53.1. Men put not their Arm to a thing, but when the Work requires more strength than the Fingers possess.
But the Gospel in the effects of it, is called the Arm of the Lord; Isaiah 53.1. Men put not their Arm to a thing, but when the Work requires more strength than the Fingers possess.
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'Tis the power of God to Salvation; and the faith it works is begun and fulfill'd with power, 2 Thess. 1.11. God created the World of nothing;
It's the power of God to Salvation; and the faith it works is begun and fulfilled with power, 2 Thess 1.11. God created the World of nothing;
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nothing could not objectively contribute to his Design, as Matter does to a Workman's Intent; yet neither doth it oppose him, because 'tis nothing.
nothing could not objectively contribute to his Design, as Matter does to a Workman's Intent; yet neither does it oppose him, Because it's nothing.
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As soon as God spake the word, this Nothing brings forth Sun, Moon, Stars, Earth, Trees, Flowers, all the garnish of Nature out of its barren Womb. But Sin is actively disobedient, disputes his Commands, slights his Power, fortifies it self against his entrance upon the heart, gives not up an inch of ground without a contest.
As soon as God spoke the word, this Nothing brings forth Sun, Moon, Stars, Earth, Trees, Flowers, all the garnish of Nature out of its barren Womb. But since is actively disobedient, disputes his Commands, slights his Power, fortifies it self against his Entrance upon the heart, gives not up an inch of ground without a contest.
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There is not only a passive indisposition, but an active opposition.
There is not only a passive indisposition, but an active opposition.
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His Creating Power drew the World out of nothing, but his Converting Power frames the New Creature out of something worse than nothing.
His Creating Power drew the World out of nothing, but his Converting Power frames the New Creature out of something Worse than nothing.
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Naturally there is nothing but darkness and confusion in the Soul; we have not the least spark of divine light, no more than the Chaos had,
Naturally there is nothing but darkness and confusion in the Soul; we have not the least spark of divine Light, no more than the Chaos had,
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when God commanded light to shine out of that darkness, 2 Cor. 4.6. shin'd in our hearts.
when God commanded Light to shine out of that darkness, 2 Cor. 4.6. shined in our hearts.
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To bring a principle of light into the heart, and to set it up in spight of all the opposition that the Devil,
To bring a principle of Light into the heart, and to Set it up in spite of all the opposition that the devil,
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and a man's own Corruption makes, is greater than Creation.
and a Man's own Corruption makes, is greater than Creation.
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As the power of the Sun is more seen in scattering the thickest Mists that triumph over the Earth,
As the power of the Sun is more seen in scattering the thickest Mists that triumph over the Earth,
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and mask the face of the Heavens, than in melting the small Clouds compacted of a few Vapors;
and mask the face of the Heavens, than in melting the small Clouds compacted of a few Vapours;
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so it must needs argue a greater strength to root out those great Sins that were twisted and inlaid with our very Nature,
so it must needs argue a greater strength to root out those great Sins that were twisted and inlaid with our very Nature,
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and become as dear to us as our right Eye, and right Hand, than a few Sins that have taken no deep root.
and become as dear to us as our right Eye, and right Hand, than a few Sins that have taken no deep root.
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Every man naturally is possess'd with a hatred of God, and doth oppose every thing which would restore God to his right:
Every man naturally is possessed with a hatred of God, and does oppose every thing which would restore God to his right:
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And being since the Fall fill'd with a desire of independency, which is daily strengthn'd with new recruits,
And being since the Fallen filled with a desire of independency, which is daily strengthened with new recruits,
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and loth to surrender himself to the power and direction of another:
and loath to surrender himself to the power and direction of Another:
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'Tis a more difficult thing to tame this unruly disposition in man's heart, I say more difficult than to annihilate him, and new create him again.
It's a more difficult thing to tame this unruly disposition in Man's heart, I say more difficult than to annihilate him, and new create him again.
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As 'tis more easie oftentimes for an Artificer to make a new piece of Work, than to repair and patch up an old one that is out of frame.
As it's more easy oftentimes for an Artificer to make a new piece of Work, than to repair and patch up an old one that is out of frame.
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2. Resurrection. Conversion simply is so call'd, Eph. 2.5. quickned us when we were dead.
2. Resurrection. Conversion simply is so called, Ephesians 2.5. quickened us when we were dead.
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And the Power that effects it, is the same Power that rais'd Christ from the dead;
And the Power that effects it, is the same Power that raised christ from the dead;
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which was a mighty Power, that could remove the Stone from the Grave, when Christ lay with all the Sins of the World upon him;
which was a mighty Power, that could remove the Stone from the Grave, when christ lay with all the Sins of the World upon him;
r-crq vbds dt j n1, cst vmd vvi dt n1 p-acp dt j, c-crq np1 vvd p-acp d dt n2 pp-f dt n1 p-acp pno31;
(7) sermon (DIV1)
775
Page 57
2586
Eph. 1.19, 20. So the greater the Stone is upon them, the greater is God's Power to remove it.Ephesians 1.19, 20. So the greater the Stone is upon them, the greater is God's Power to remove it.
np1 crd, crd np1 dt jc dt n1 vbz p-acp pno32, dt jc vbz npg1 n1 pc-acp vvi pn31.
(7) sermon (DIV1)
775
Page 85
2587
For if it be the Power of God simply to regenerate Nature, and to put a new Law into the heart,
For if it be the Power of God simply to regenerate Nature, and to put a new Law into the heart,
c-acp cs pn31 vbb dt n1 pp-f np1 av-j p-acp j-vvn n1, cc pc-acp vvi dt j n1 p-acp dt n1,
(7) sermon (DIV1)
776
Page 85
2588
and to qualify the Will with a new byas to comply with this Law;
and to qualify the Will with a new bias to comply with this Law;
cc pc-acp vvi dt n1 p-acp dt j n1 pc-acp vvi p-acp d n1;
(7) sermon (DIV1)
776
Page 85
2589
and to make them that could not endure any thoughts of Grace, not to endure any thoughts of Sin;
and to make them that could not endure any thoughts of Grace, not to endure any thoughts of since;
cc pc-acp vvi pno32 cst vmd xx vvi d n2 pp-f n1, xx pc-acp vvi d n2 pp-f n1;
(7) sermon (DIV1)
776
Page 85
2590
'Tis a greater Power sure to raise a man from that death, wherein he has lain thirty or forty years rotten and putrified in the Grave:
It's a greater Power sure to raise a man from that death, wherein he has lain thirty or forty Years rotten and Putrified in the Grave:
pn31|vbz dt jc n1 av-j pc-acp vvi dt n1 p-acp d n1, c-crq pns31 vhz vvn crd cc crd n2 vvn cc vvn p-acp dt j:
(7) sermon (DIV1)
776
Page 85
2591
For if Conversion in its own nature be Creation and Resurrection, this must needs be Creation and Resurrection with an Emphasis.
For if Conversion in its own nature be Creation and Resurrection, this must needs be Creation and Resurrection with an Emphasis.
c-acp cs n1 p-acp po31 d n1 vbi n1 cc n1, d vmb av vbi n1 cc n1 p-acp dt n1.
(7) sermon (DIV1)
776
Page 85
2592
The more malignant any Distemper is, and the more fix'd in the vital Parts, and complicated with other Diseases, the greater is the Power in curing it:
The more malignant any Distemper is, and the more fixed in the vital Parts, and complicated with other Diseases, the greater is the Power in curing it:
dt av-dc j d n1 vbz, cc dt av-dc vvn p-acp dt j n2, cc vvn p-acp j-jn n2, dt jc vbz dt n1 p-acp vvg pn31:
(7) sermon (DIV1)
777
Page 85
2593
For a Disease is more easily checkt at the first invasion, than when it has infected the whole mass of Blood, and become Chronical;
For a Disease is more Easily checked At the First invasion, than when it has infected the Whole mass of Blood, and become Chronical;
c-acp dt n1 vbz av-dc av-j vvn p-acp dt ord n1, cs c-crq pn31 vhz vvn dt j-jn n1 pp-f n1, cc vvi j;
(7) sermon (DIV1)
777
Page 85
2594
so 'tis more to pull up a Sin, or many Sins, that have spread their Roots deep,
so it's more to pull up a since, or many Sins, that have spread their Roots deep,
av pn31|vbz dc pc-acp vvi a-acp dt n1, cc d n2, cst vhb vvn po32 n2 j-jn,
(7) sermon (DIV1)
777
Page 85
2595
and stood against the shock of many blustring winds of threatnings, than that which is but a Twig, and newly planted.
and stood against the shock of many blustering winds of threatenings, than that which is but a Twig, and newly planted.
cc vvd p-acp dt n1 pp-f d j-vvg n2 pp-f n2-vvg, cs d r-crq vbz p-acp dt n1, cc av-j vvn.
(7) sermon (DIV1)
777
Page 59
2596
3. Traction or drawing. Drawing implies a strength.
3. Traction or drawing. Drawing Implies a strength.
crd n1 cc vvg. vvg vvz dt n1.
(7) sermon (DIV1)
778
Page 59
2597
If Conversion be a Traction, then more strength is required to draw one that is bound to a Post by great Cables,
If Conversion be a Traction, then more strength is required to draw one that is bound to a Post by great Cables,
cs n1 vbb dt n1, av dc n1 vbz vvn pc-acp vvi pi cst vbz vvn p-acp dt n1 p-acp j n2,
(7) sermon (DIV1)
778
Page 59
2598
than one that is only tied by a few Packthreads;
than one that is only tied by a few Packthreads;
cs pi cst vbz av-j vvn p-acp dt d n2;
(7) sermon (DIV1)
778
Page 59
2599
one that has millions of Weights upon him, than one that hath but a few Pounds.
one that has millions of Weights upon him, than one that hath but a few Pounds.
pi cst vhz crd pp-f n2 p-acp pno31, cs pi cst vhz p-acp dt d n2.
(7) sermon (DIV1)
778
Page 59
2600
4. 'Tis the only Miracle Christ hath left standing in the World, and declares him more to be Christ than any thing.
4. It's the only Miracle christ hath left standing in the World, and declares him more to be christ than any thing.
crd pn31|vbz dt j n1 np1 vhz vvn vvg p-acp dt n1, cc vvz pno31 av-dc pc-acp vbi np1 cs d n1.
(7) sermon (DIV1)
779
Page 59
2601
When John sent to know what he was, Luke 7.20. he returns no other account but a list of his Miracles;
When John sent to know what he was, Lycia 7.20. he returns no other account but a list of his Miracles;
c-crq np1 vvd pc-acp vvi r-crq pns31 vbds, av crd. pns31 vvz dx j-jn n1 p-acp dt n1 pp-f po31 n2;
(7) sermon (DIV1)
779
Page 59
2602
and that which brings up the Rear as the greatest, is, the poor, NONLATINALPHABET, are Evangeliz'd. 'Tis not to be taken actively, of the Preaching the Gospel;
and that which brings up the Rear as the greatest, is, the poor,, Are Evangelized. It's not to be taken actively, of the Preaching the Gospel;
cc cst r-crq vvz a-acp dt n1 p-acp dt js, vbz, dt j,, vbr vvn. pn31|vbz xx pc-acp vbi vvn av-j, pp-f dt vvg dt n1;
(7) sermon (DIV1)
779
Page 59
2603
but passively, they were wrought upon by the Gospel, and became Gospell'd People, transformed into the Mould of it.
but passively, they were wrought upon by the Gospel, and became Gospeled People, transformed into the Mould of it.
cc-acp av-j, pns32 vbdr vvn p-acp p-acp dt n1, cc vvd vvd n1, vvn p-acp dt n1 pp-f pn31.
(7) sermon (DIV1)
779
Page 59
2604
For else it would bear no analogy to the other Miracles. The Deaf heard, and the Dead were rais'd;
For Else it would bear no analogy to the other Miracles. The Deaf herd, and the Dead were raised;
c-acp av pn31 vmd vvi dx n1 p-acp dt j-jn n2. dt j vvn, cc dt j vbdr vvn;
(7) sermon (DIV1)
780
Page 59
2605
they had not only Exhortations to hear, but the effects were wrought upon them.
they had not only Exhortations to hear, but the effects were wrought upon them.
pns32 vhd xx av-j n2 pc-acp vvi, cc-acp dt n2 vbdr vvn p-acp pno32.
(7) sermon (DIV1)
780
Page 59
2606
So these words import not only the preaching of the Gospel to them, but the powerful operation of the Gospel in them.
So these words import not only the preaching of the Gospel to them, but the powerful operation of the Gospel in them.
av d n2 vvb xx av-j dt vvg pp-f dt n1 p-acp pno32, cc-acp dt j n1 pp-f dt n1 p-acp pno32.
(7) sermon (DIV1)
780
Page 60
2607
'Tis not so great a work to raise many thousands kill'd in a Battel, as to gospellize one dead Soul. 'Tis a miracle of Power to transform a ravenous Wolf into a gentle Lamb, a furious Lyon into a meek Dove, a nasty Sink into a clear Fountain, a stinking Weed into a fragrant Rose, a Toad or Viper into a Man endued with Rational Faculties and Moral Endowments;
It's not so great a work to raise many thousands killed in a Battle, as to gospelize one dead Soul. It's a miracle of Power to transform a ravenous Wolf into a gentle Lamb, a furious lion into a meek Dove, a nasty Sink into a clear Fountain, a stinking Weed into a fragrant Rose, a Toad or Viper into a Man endued with Rational Faculties and Moral Endowments;
pn31|vbz xx av j dt n1 pc-acp vvi d crd vvn p-acp dt n1, c-acp p-acp vvb crd j n1 pn31|vbz dt n1 pp-f n1 pc-acp vvi dt j n1 p-acp dt j n1, dt j n1 p-acp dt j n1, dt j n1 p-acp dt j n1, dt j-vvg n1 p-acp dt j n1, dt n1 cc n1 p-acp dt n1 vvn p-acp j n2 cc j n2;
(7) sermon (DIV1)
780
Page 60
2608
and so to transform a filthy Swine into a King and Priest unto God. In Conquests of this nature does Divine Power appear glorious.
and so to transform a filthy Swine into a King and Priest unto God. In Conquests of this nature does Divine Power appear glorious.
cc av pc-acp vvi dt j n1 p-acp dt n1 cc n1 p-acp np1. p-acp n2 pp-f d n1 vdz vvi n1 vvi j.
(7) sermon (DIV1)
780
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2609
'Tis some strength to polish a rough Stone taken out of the Quarry, and hew it into the Statue of a great Prince;
It's Some strength to polish a rough Stone taken out of the Quarry, and hew it into the Statue of a great Prince;
pn31|vbz d n1 pc-acp vvi dt j n1 vvn av pp-f dt n1, cc vvi pn31 p-acp dt n1 pp-f dt j n1;
(7) sermon (DIV1)
780
Page 60
2610
but more to make this Statue a living Man. Worse Stones than these doth God make Children, not only to Abraham, but to himself,
but more to make this Statue a living Man. Worse Stones than these does God make Children, not only to Abraham, but to himself,
cc-acp av-dc pc-acp vvi d n1 dt j-vvg n1 av-jc n2 cs d vdz np1 vvi n2, xx av-j p-acp np1, p-acp p-acp px31,
(7) sermon (DIV1)
780
Page 60
2611
even the Gentiles which were accounted Stones by the Jews, and are call'd Stones in Scripture for the worshipping Idols.
even the Gentiles which were accounted Stones by the jews, and Are called Stones in Scripture for the worshipping Idols.
av dt np1 r-crq vbdr vvn n2 p-acp dt np2, cc vbr vvn n2 p-acp n1 p-acp dt vvg n2.
(7) sermon (DIV1)
780
Page 60
2612
What Power must that be, which can stop the Tide of the Sea, and make it suddenly recoil back? what vast Power must that be, that can change a black Cloud into a glorious Sun? This,
What Power must that be, which can stop the Tide of the Sea, and make it suddenly recoil back? what vast Power must that be, that can change a black Cloud into a glorious Sun? This,
q-crq n1 vmb d vbi, r-crq vmb vvi dt n1 pp-f dt n1, cc vvi pn31 av-j vvi av? q-crq j n1 vmb d vbi, cst vmb vvi dt j-jn n1 p-acp dt j n1? np1,
(7) sermon (DIV1)
781
Page 61
2613
and more doth God do in Conversion.
and more does God doe in Conversion.
cc n1 vdz np1 n1 p-acp n1.
(7) sermon (DIV1)
781
Page 61
2614
He doth not only take smooth Pieces of the softest Matter, but the ruggedest Timber full of Knots, to plain and shew both his Strength and Art upon. 4. Wisdom.
He does not only take smooth Pieces of the Softest Matter, but the ruggedest Timber full of Knots, to plain and show both his Strength and Art upon. 4. Wisdom.
pns31 vdz xx av-j vvi j n2 pp-f dt js n1, cc-acp dt js n1 j pp-f n2, p-acp j cc vvi d po31 n1 cc n1 p-acp. crd n1.
(7) sermon (DIV1)
781
Page 61
2615
The work of Grace being a new Creation, is not only an Act of God's Power, but of his Wisdom; as the Natural Creation was.
The work of Grace being a new Creation, is not only an Act of God's Power, but of his Wisdom; as the Natural Creation was.
dt n1 pp-f n1 vbg dt j n1, vbz xx av-j dt n1 pp-f npg1 n1, cc-acp pp-f po31 n1; c-acp dt j n1 vbds.
(7) sermon (DIV1)
783
Page 61
2616
As he did in contriving the Platform of Grace, and in bringing Christ upon the Stage,
As he did in contriving the Platform of Grace, and in bringing christ upon the Stage,
p-acp pns31 vdd p-acp vvg dt n1 pp-f n1, cc p-acp vvg np1 p-acp dt n1,
(7) sermon (DIV1)
783
Page 61
2617
so also in the particular distributions of it, he acts according to Counsel, and that Infinite too,
so also in the particular distributions of it, he acts according to Counsel, and that Infinite too,
av av p-acp dt j n2 pp-f pn31, pns31 vvz vvg p-acp n1, cc cst j av,
(7) sermon (DIV1)
783
Page 61
2618
even the Counsel of his own Will, Eph. 1.11. The Apostle having discoursed before, v. 9. of God's making known the Mystery of his Will in and through Christ:
even the Counsel of his own Will, Ephesians 1.11. The Apostle having discoursed before, v. 9. of God's making known thee Mystery of his Will in and through christ:
av dt n1 pp-f po31 d n1, np1 crd. dt np1 vhg vvn a-acp, n1 crd pp-f npg1 vvg vvn pno32 n1 pp-f po31 n1 p-acp cc p-acp np1:
(7) sermon (DIV1)
783
Page 61
2619
And v. 11. of the dispensation of this Grace, in bestowing an Inheritance, being predestinated according to the purpose of him, who works all things according to the counsel of his own will:
And v. 11. of the Dispensation of this Grace, in bestowing an Inheritance, being predestinated according to the purpose of him, who works all things according to the counsel of his own will:
cc n1 crd pp-f dt n1 pp-f d n1, p-acp vvg dt n1, vbg vvn vvg p-acp dt n1 pp-f pno31, r-crq vvz d n2 vvg p-acp dt n1 pp-f po31 d n1:
(7) sermon (DIV1)
783
Page 61
2620
He doth not say, God predestinated us according to the Counsel of his own Will,
He does not say, God predestinated us according to the Counsel of his own Will,
pns31 vdz xx vvi, np1 vvn pno12 vvg p-acp dt n1 pp-f po31 d n1,
(7) sermon (DIV1)
783
Page 62
2621
but refers it to all he had said before, viz. of his making known the Mystery of Christ, and their obtaining an Inheritance.
but refers it to all he had said before, viz. of his making known thee Mystery of christ, and their obtaining an Inheritance.
cc-acp vvz pn31 p-acp d pns31 vhd vvn a-acp, n1 pp-f po31 n-vvg vvn pno32 n1 pp-f np1, cc po32 vvg dt n1.
(7) sermon (DIV1)
783
Page 62
2622
And v. 8. speaking before of the pardon of Sin in the Blood of Christ, according to the riches of God's Grace, wherein, saith he, He hath abounded towards us in all wisdom:
And v. 8. speaking before of the pardon of since in the Blood of christ, according to the riches of God's Grace, wherein, Says he, He hath abounded towards us in all Wisdom:
np1 n1 crd vvg a-acp pp-f dt n1 pp-f n1 p-acp dt n1 pp-f np1, vvg p-acp dt n2 pp-f npg1 n1, c-crq, vvz pns31, pns31 vhz vvn p-acp pno12 p-acp d n1:
(7) sermon (DIV1)
783
Page 62
2623
As there was abundance of Grace set apart, to be dealt out, so there was abundance of Wisdom,
As there was abundance of Grace Set apart, to be dealt out, so there was abundance of Wisdom,
c-acp a-acp vbds n1 pp-f n1 vvn av, pc-acp vbi vvn av, av a-acp vbds n1 pp-f n1,
(7) sermon (DIV1)
783
Page 62
2624
even all God's Wisdom employ'd in the distribution of it.
even all God's Wisdom employed in the distribution of it.
av d npg1 n1 vvd p-acp dt n1 pp-f pn31.
(7) sermon (DIV1)
783
Page 62
2625
The restoring of God's Image requires at least as much Wisdom, as the first Creating of it.
The restoring of God's Image requires At least as much Wisdom, as the First Creating of it.
dt j-vvg pp-f npg1 n1 vvz p-acp ds p-acp d n1, c-acp dt ord vvg pp-f pn31.
(7) sermon (DIV1)
783
Page 62
2626
And the application of Redemption, and bestowing of Pardoning and Converting Grace, is as much an Act of God's Prudence,
And the application of Redemption, and bestowing of Pardoning and Converting Grace, is as much an Act of God's Prudence,
cc dt n1 pp-f n1, cc vvg pp-f vvg cc vvg n1, vbz p-acp d dt n1 pp-f npg1 n1,
(7) sermon (DIV1)
783
Page 62
2627
as the Contrivance of it was of his Counsel.
as the Contrivance of it was of his Counsel.
c-acp dt n1 pp-f pn31 vbds pp-f po31 n1.
(7) sermon (DIV1)
783
Page 62
2628
Grace, or a gracious Man in respect of his grace, is call'd God's workmanship, Eph. 2.10. NONLATINALPHABET, not NONLATINALPHABET;
Grace, or a gracious Man in respect of his grace, is called God's workmanship, Ephesians 2.10., not;
n1, cc dt j n1 p-acp n1 pp-f po31 n1, vbz vvn npg1 n1, np1 crd., xx;
(7) sermon (DIV1)
784
Page 62
2629
Work of his Art, as well as strength and operation of his Mind as well as his Hand.
Work of his Art, as well as strength and operation of his Mind as well as his Hand.
n1 pp-f po31 n1, c-acp av c-acp n1 cc n1 pp-f po31 n1 c-acp av c-acp po31 n1.
(7) sermon (DIV1)
784
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2630
His Poem, not barely a Work of Omnipotency, but an intellectual Spark.
His Poem, not barely a Work of Omnipotency, but an intellectual Spark.
po31 n1, xx av-j dt n1 pp-f n1, cc-acp dt j n1.
(7) sermon (DIV1)
784
Page 62
2631
A new Creature is a curious Piece of Divine Art, fashion'd by God's Wisdom to set forth the praise of the Framer.
A new Creature is a curious Piece of Divine Art, fashioned by God's Wisdom to Set forth the praise of the Framer.
dt j n1 vbz dt j n1 pp-f j-jn n1, vvn p-acp npg1 n1 pc-acp vvi av dt n1 pp-f dt n1.
(7) sermon (DIV1)
784
Page 63
2632
As a Poem is by a Man's Reason and Fancy, to publish the Wit and Parts of the Composer.
As a Poem is by a Man's Reason and Fancy, to publish the Wit and Parts of the Composer.
p-acp dt n1 vbz p-acp dt ng1 n1 cc n1, pc-acp vvi dt n1 cc n2 pp-f dt n1.
(7) sermon (DIV1)
784
Page 63
2633
'Tis a great Skill of an Artificer, with a mixture of a few Sands and Ashes, by his breath to blow up such a clear and diaphanous body as Glass,
It's a great Skill of an Artificer, with a mixture of a few Sands and Ashes, by his breath to blow up such a clear and diaphanous body as Glass,
pn31|vbz dt j n1 pp-f dt n1, p-acp dt n1 pp-f dt d n2 cc n2, p-acp po31 n1 pc-acp vvi a-acp d dt j cc j n1 p-acp n1,
(7) sermon (DIV1)
785
Page 63
2634
and frame several Vessels of it for several uses.
and frame several Vessels of it for several uses.
cc vvi j n2 pp-f pn31 p-acp j n2.
(7) sermon (DIV1)
785
Page 63
2635
'Tis not barely his breath that does it, for other men have breath as well as he;
It's not barely his breath that does it, for other men have breath as well as he;
pn31|vbz xx av-j po31 n1 cst vdz pn31, c-acp j-jn n2 vhb n1 c-acp av c-acp pns31;
(7) sermon (DIV1)
785
Page 63
2636
but 'tis breath manag'd by Art. And is it not a marvellous Skill in God, to make a miry Soul so pure and chrystalline on a sudden;
but it's breath managed by Art. And is it not a marvellous Skill in God, to make a miry Soul so pure and crystalline on a sudden;
cc-acp pn31|vbz n1 vvn p-acp n1 cc vbz pn31 xx dt j n1 p-acp np1, pc-acp vvi dt j n1 av j cc j p-acp dt j;
(7) sermon (DIV1)
785
Page 63
2637
to endue a Swine with a Divine Nature, and by a powerful word to frame so beautiful a Medal as a new Creature is?
to endue a Swine with a Divine Nature, and by a powerful word to frame so beautiful a Medal as a new Creature is?
pc-acp vvi dt n1 p-acp dt j-jn n1, cc p-acp dt j n1 pc-acp vvi av j dt n1 p-acp dt j n1 vbz?
(7) sermon (DIV1)
785
Page 63
2638
The more intricate and knotty any Business is, the more eminent is a man's Ability in effecting it.
The more intricate and knotty any Business is, the more eminent is a Man's Ability in effecting it.
dt av-dc j cc j d n1 vbz, dt av-dc j vbz dt ng1 n1 p-acp vvg pn31.
(7) sermon (DIV1)
786
Page 63
2639
The more desperate the Wound is, the more honourable is the Chyrurgion's Ability in the Cure.
The more desperate the Wound is, the more honourable is the Surgeon's Ability in the Cure.
dt av-dc j dt n1 vbz, dt av-dc j vbz dt ng1 n1 p-acp dt vvb.
(7) sermon (DIV1)
786
Page 63
2640
Christ's healing a Soul that is come to the last gasp, and given over by all for lost, shews more of Art,
Christ's healing a Soul that is come to the last gasp, and given over by all for lost, shows more of Art,
npg1 vvg dt n1 cst vbz vvn p-acp dt ord n1, cc vvn a-acp p-acp d c-acp vvn, vvz dc pp-f n1,
(7) sermon (DIV1)
786
Page 64
2641
than setting right an ordinary Sinner. Our Apostle takes notice of the Wisdom of God in his own Conversion here:
than setting right an ordinary Sinner. Our Apostle Takes notice of the Wisdom of God in his own Conversion Here:
cs vvg av-jn dt j n1. po12 n1 vvz n1 pp-f dt n1 pp-f np1 p-acp po31 d n1 av:
(7) sermon (DIV1)
786
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2642
For when he relates the History of it, he breaks out into an Hallelujah, and sends up a Volley of Praises to God for the grace he had obtain'd.
For when he relates the History of it, he breaks out into an Hallelujah, and sends up a Volley of Praises to God for the grace he had obtained.
c-acp c-crq pns31 vvz dt n1 pp-f pn31, pns31 vvz av p-acp dt np1, cc vvz a-acp dt n1 pp-f n2 p-acp np1 p-acp dt n1 pns31 vhd vvn.
(7) sermon (DIV1)
787
Page 64
2643
And in that Doxology, he puts an Emphasis on the Wisdom of God, v. 17. Now unto the King eternal, immortal, invisible, the only wise God, be honour,
And in that Doxology, he puts an Emphasis on the Wisdom of God, v. 17. Now unto the King Eternal, immortal, invisible, the only wise God, be honour,
cc p-acp d n1, pns31 vvz dt n1 p-acp dt n1 pp-f np1, n1 crd av p-acp dt n1 j, j, j, dt j j np1, vbb n1,
(7) sermon (DIV1)
787
Page 64
2644
and glory, for ever and ever. Only Wise God; Only, which he does not add to any other Attribute, he there gives him. This Wisdom appears,and glory, for ever and ever. Only Wise God; Only, which he does not add to any other Attribute, he there gives him. This Wisdom appears,
cc n1, c-acp av cc av. av-j j np1; av-j, r-crq pns31 vdz xx vvi p-acp d j-jn n1, pns31 a-acp vvz pno31. d n1 vvz,
(7) sermon (DIV1)
787
Page 64
2645
1. In the Subjects he chuseth;
1. In the Subject's he chooseth;
crd p-acp dt n2-jn pns31 vvz;
(7) sermon (DIV1)
789
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2646
we'll go no further than the Example in our Text. Our Apostle seems to be a man full of heat and zeal.
we'll go no further than the Exampl in our Text. Our Apostle seems to be a man full of heat and zeal.
pns12|vmb vvi av-dx av-jc cs dt n1 p-acp po12 np1 po12 n1 vvz pc-acp vbi dt n1 j pp-f n1 cc n1.
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And the Church already had felt the smart of his Activity;
And the Church already had felt the smart of his Activity;
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insomuch, that they were afraid to come at him after his change, or to admit him into their company, imagining that his Fury was not chang'd, but disguis'd;
insomuch, that they were afraid to come At him After his change, or to admit him into their company, imagining that his Fury was not changed, but disguised;
av, cst pns32 vbdr j pc-acp vvi p-acp pno31 p-acp po31 n1, cc pc-acp vvi pno31 p-acp po32 n1, vvg cst po31 n1 vbds xx vvn, cc-acp vvn;
(7) sermon (DIV1)
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and he of an open Persecutor, turn'd Trepaner, Acts 9.26. None can express better what a Lyon he was than he doth himself, Acts 26.10, 11. Many of the saints did I shut up in prison, having received authority from the chief Priests;
and he of an open Persecutor, turned Trepaner, Acts 9.26. None can express better what a lion he was than he does himself, Acts 26.10, 11. Many of the Saints did I shut up in prison, having received Authority from the chief Priests;
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and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme;
and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to Blaspheme;
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and being exceedingly mad against them, I persecuted them even unto strange cities. He seems also to have been a Man of a high and ambitious Spirit.and being exceedingly mad against them, I persecuted them even unto strange cities. He seems also to have been a Man of a high and ambitious Spirit.
cc vbg av-vvg j p-acp pno32, pns11 vvn pno32 av p-acp j n2. pns31 vvz av pc-acp vhi vbn dt n1 pp-f dt j cc j n1.
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This Persecuting probably was acted so vigorously by him, to ingratiate himself with the Chief Priests,
This Persecuting probably was acted so vigorously by him, to ingratiate himself with the Chief Priests,
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and as a means to step into Preferment;
and as a means to step into Preferment;
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for which he was endewed with Parts, and Learning, and would not want Zeal and Industry to attain it.
for which he was endued with Parts, and Learning, and would not want Zeal and Industry to attain it.
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(7) sermon (DIV1)
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2655
He seems to be of a proud Spirit, by the temptation which he had, 2 Cor. 12.7. lest I should be exalted above measure.
He seems to be of a proud Spirit, by the temptation which he had, 2 Cor. 12.7. lest I should be exalted above measure.
pns31 vvz pc-acp vbi pp-f dt j n1, p-acp dt n1 r-crq pns31 vhd, crd np1 crd. cs pns11 vmd vbi vvn p-acp n1.
(7) sermon (DIV1)
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2656
He speaks it twice in that Verse, intimating that his Natural Disposition led him to be lifted up with any Excellency he had:
He speaks it twice in that Verse, intimating that his Natural Disposition led him to be lifted up with any Excellency he had:
pns31 vvz pn31 av p-acp d n1, vvg cst po31 j n1 vvd pno31 pc-acp vbi vvn a-acp p-acp d n1 pns31 vhd:
(7) sermon (DIV1)
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2657
And usually God doth direct his Battery to beat down that which is the Sin of our Constitution.
And usually God does Direct his Battery to beatrice down that which is the since of our Constitution.
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He was a man of a very honest mind, and was forward in following every Point his Conscience directed him to:
He was a man of a very honest mind, and was forward in following every Point his Conscience directed him to:
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(7) sermon (DIV1)
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Page 66
2659
For what he did against Christ, he did according to the Dictates of his Conscience, as then inform'd, Acts 26.9. I verily thought with my self, i. e.
For what he did against christ, he did according to the Dictates of his Conscience, as then informed, Acts 26.9. I verily Thought with my self, i. e.
c-acp r-crq pns31 vdd p-acp np1, pns31 vdd p-acp p-acp dt vvz pp-f po31 n1, c-acp av vvn, n2 crd. pns11 av-j vvd p-acp po11 n1, sy. sy.
(7) sermon (DIV1)
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Page 66
2660
in my Conscience, that I ought, not that I might, but that it was his Duty.
in my Conscience, that I ought, not that I might, but that it was his Duty.
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(7) sermon (DIV1)
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2661
His Error commanded with the same power that Truth does where it reigns.
His Error commanded with the same power that Truth does where it reigns.
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(7) sermon (DIV1)
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Page 66
2662
Now it discovers the Wisdom of God to lay hold of this man, thus temper'd, who had honesty to obey the Dictates of a rightly inform'd Conscience,
Now it discovers the Wisdom of God to lay hold of this man, thus tempered, who had honesty to obey the Dictates of a rightly informed Conscience,
av pn31 vvz dt n1 pp-f np1 pc-acp vvi n1 pp-f d n1, av vvd, r-crq vhd n1 pc-acp vvi dt vvz pp-f dt av-jn vvn n1,
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2663
as well as those of an Erroneous one;
as well as those of an Erroneous one;
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(7) sermon (DIV1)
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2664
Zeal to execute them, and height of Spirit to preserve his Activity from being blunted by any opposition;
Zeal to execute them, and height of Spirit to preserve his Activity from being blunted by any opposition;
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(7) sermon (DIV1)
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2665
and Parts and Prudence for the management of all these.
and Parts and Prudence for the management of all these.
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(7) sermon (DIV1)
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2666
I say, to turn these Affections and Excellencies to run in a heavenly Channel, and to guide this Natural Passion and Heat for the service and advancement of that Interest which before he endeavour'd to destroy,
I say, to turn these Affections and Excellencies to run in a heavenly Channel, and to guide this Natural Passion and Heat for the service and advancement of that Interest which before he endeavoured to destroy,
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(7) sermon (DIV1)
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and for the propagation of that Gospel which before he persecuted, is an effect of a wonderful Wisdom;
and for the propagation of that Gospel which before he persecuted, is an Effect of a wondered Wisdom;
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(7) sermon (DIV1)
791
Page 67
2668
As 'tis a Rider's Skill to order the Mettle of a headstrong Horse for his own use, to carry him on in his Journy.
As it's a Rider's Skill to order the Mettle of a headstrong Horse for his own use, to carry him on in his Journey.
c-acp pn31|vbz dt ng1 n1 pc-acp vvi dt n1 pp-f dt j n1 p-acp po31 d n1, pc-acp vvi pno31 a-acp p-acp po31 n1.
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2. This Wisdom appears in the Time.
2. This Wisdom appears in the Time.
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Page 67
2670
As Man's Wisdom doth consist as well in timing his Actions, as contriving the models of them; so doth God's.
As Man's Wisdom does consist as well in timing his Actions, as contriving the models of them; so does God's.
p-acp ng1 n1 vdz vvi c-acp av p-acp vvg po31 n2, c-acp vvg dt n2 pp-f pno32; av vdz npg1.
(7) sermon (DIV1)
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2671
He lays hold of the fittest Opportunities to bring his wonderful Providences upon the Stage. He hath his set time to deliver his Church from her Enemies, Psal. 1•2. 13.
He lays hold of the Fittest Opportunities to bring his wondered Providences upon the Stage. He hath his Set time to deliver his Church from her Enemies, Psalm 1•2. 13.
pns31 vvz n1 pp-f dt js n2 pc-acp vvi po31 j n2 p-acp dt n1. pns31 vhz po31 vvn n1 pc-acp vvi po31 n1 p-acp po31 n2, np1 n1. crd.
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2672
And he hath his set time also to deliver every particular Soul, that he intends to make a Member of his Church, from the Devil.
And he hath his Set time also to deliver every particular Soul, that he intends to make a Member of his Church, from the devil.
cc pns31 vhz po31 j-vvn n1 av pc-acp vvi d j n1, cst pns31 vvz pc-acp vvi dt n1 pp-f po31 n1, p-acp dt n1.
(7) sermon (DIV1)
793
Page 67
2673
He waits the fittest Season to manifest his Grace, Isa. 30.18. Therefore will the Lord wait that he may be gracious unto you.
He waits the Fittest Season to manifest his Grace, Isaiah 30.18. Therefore will the Lord wait that he may be gracious unto you.
pns31 vvz dt js n1 pc-acp vvi po31 n1, np1 crd. av vmb dt n1 vvb cst pns31 vmb vbi j p-acp pn22.
(7) sermon (DIV1)
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Why? For the Lord is a God of judgment, i. e. a God of Wisdom:
Why? For the Lord is a God of judgement, i. e. a God of Wisdom:
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(7) sermon (DIV1)
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Page 67
2675
Therefore will time things for the best advantage, both of his glory, and the Sinner's good.
Therefore will time things for the best advantage, both of his glory, and the Sinner's good.
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(7) sermon (DIV1)
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2676
His timing of his Grace was excellent in the Conversion of Paul. 1. In respect of himself.
His timing of his Grace was excellent in the Conversion of Paul. 1. In respect of himself.
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2677
There could not be a fitter time to glorify his Grace, than when Paul was almost got to the length of his Chain;
There could not be a fitter time to Glorify his Grace, than when Paul was almost god to the length of his Chain;
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Page 68
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almost to the Sin against the Holy Ghost.
almost to the since against the Holy Ghost.
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For if he had had but a little more light, and done that out of malice, which he did out of ignorance, he had been lost for ever.
For if he had had but a little more Light, and done that out of malice, which he did out of ignorance, he had been lost for ever.
p-acp cs pns31 vhd vhn p-acp dt j av-dc j, cc vdn d av pp-f n1, r-crq pns31 vdd av pp-f n1, pns31 vhd vbn vvn p-acp av.
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He obtain'd mercy, why? because he did it ignorantly, v. 13. As I said before, he follow'd the dictates of his Conscience:
He obtained mercy, why? Because he did it ignorantly, v. 13. As I said before, he followed the dictates of his Conscience:
pns31 vvd n1, q-crq? c-acp pns31 vdd pn31 av-j, n1 crd p-acp pns11 vvd a-acp, pns31 vvd dt vvz pp-f po31 n1:
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For if he had had knowledge suitable to his fury, it had been the unpardonable Sin. Christ suffer'd him to run to the brink of Hell,
For if he had had knowledge suitable to his fury, it had been the unpardonable Sin. christ suffered him to run to the brink of Hell,
c-acp cs pns31 vhd vhn n1 j p-acp po31 n1, pn31 vhd vbn dt j np1 np1 vvd pno31 pc-acp vvi p-acp dt n1 pp-f n1,
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before he laid hold upon him. 2. In respect of others.
before he laid hold upon him. 2. In respect of Others.
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He is converted at such a time, when he went as full of madness as a Toad of Poyson, to spit it out against the poor Christians at Damascus; arm'd with all the Power and Credential Letters the High Priest could give him, who without question promised himself much from his industry.
He is converted At such a time, when he went as full of madness as a Toad of Poison, to spit it out against the poor Christians At Damascus; armed with all the Power and Credential Letters the High Priest could give him, who without question promised himself much from his industry.
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And when he was almost at his Journy's end, ready to execute his Commission, Acts 9.3. And as he journied, he came near Damascus.
And when he was almost At his Journey's end, ready to execute his Commission, Acts 9.3. And as he journeyed, he Come near Damascus.
cc c-crq pns31 vbds av p-acp po31 n1|vbz n1, j pc-acp vvi po31 n1, n2 crd. cc c-acp pns31 vvd, pns31 vvd av-j np1.
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2685
About half a mile from the City, as Gulielmus Tyrius thinks ;
About half a mile from the city, as William Tyrius thinks;
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At this very time Christ grapples with him, outwrestles all his Bedlam Principles, secures Paul from Hell,
At this very time christ grapples with him, outwrestles all his Bedlam Principles, secures Paul from Hell,
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and his Disciples from their fears of him.
and his Disciples from their fears of him.
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2688
Behold the Nature of this Hawk chang'd, just as he was going to fasten upon the Partridge.
Behold the Nature of this Hawk changed, just as he was going to fasten upon the Partridge.
vvb dt n1 pp-f d n1 vvn, j c-acp pns31 vbds vvg pc-acp vvi p-acp dt n1.
(7) sermon (DIV1)
797
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2689
Christ might have converted Paul sooner, either when Paul had heard of some of his Miracles;
christ might have converted Paul sooner, either when Paul had herd of Some of his Miracles;
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for perhaps Paul was resident at Jerusalem at the time of Christ's preaching in Judaea: For he was brought up in Jerusalem at the Feet of Gamaliel, Acts 22.3. who was one of the Council, Acts 5.34. He might have converted him when he heard Stephen make that Elegant and Convincing Oration in his own defence, Acts 7. Or when he saw Stephen 's Constancy, Patience and Charity in his Suffering;
for perhaps Paul was resident At Jerusalem At the time of Christ's preaching in Judaea: For he was brought up in Jerusalem At the Feet of Gamaliel, Acts 22.3. who was one of the Council, Acts 5.34. He might have converted him when he herd Stephen make that Elegant and Convincing Oration in his own defence, Acts 7. Or when he saw Stephen is Constancy, Patience and Charity in his Suffering;
c-acp av np1 vbds j-jn p-acp np1 p-acp dt n1 pp-f npg1 vvg p-acp np1: c-acp pns31 vbds vvn a-acp p-acp np1 p-acp dt n2 pp-f np1, n2 crd. q-crq vbds crd pp-f dt n1, n2 crd. pns31 vmd vhi vvn pno31 c-crq pns31 vvd np1 vvb cst j cc vvg n1 p-acp po31 d n1, n2 crd cc c-crq pns31 vvd np1 vbz n1, n1 cc n1 p-acp po31 vvg;
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which might somewhat have startled a moral Man, as Paul was, and made him look about him.
which might somewhat have startled a moral Man, as Paul was, and made him look about him.
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2692
But Christ omits the doing of it at all these Opportunities, and suffers him to kick against the pricks of Miracles, Admonitions and Arguments of Stephen and others:
But christ omits the doing of it At all these Opportunities, and suffers him to kick against the pricks of Miracles, Admonitions and Arguments of Stephen and Others:
p-acp np1 vvz dt vdg pp-f pn31 p-acp d d n2, cc vvz pno31 pc-acp vvi p-acp dt n2 pp-f n2, n2 cc n2 pp-f np1 cc n2-jn:
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Yet hath his Eye upon him all along in a special manner, Acts 7.58. He is there nam'd, when none else are;
Yet hath his Eye upon him all along in a special manner, Acts 7.58. He is there named, when none Else Are;
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2694
witnesses laid their clothes at a young man's feet, nam'd Saul. And Acts 8.1. Saul was consenting to his death; Witnesses laid their clothes At a young Man's feet, named Saul. And Acts 8.1. Saul was consenting to his death;
n2 vvd po32 n2 p-acp dt j ng1 n2, vvn np1. cc n2 crd. np1 vbds vvg p-acp po31 n1;
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was there none else that had a hand in it? The Spirit of God takes special notice of Saul here;
was there none Else that had a hand in it? The Spirit of God Takes special notice of Saul Here;
vbds a-acp pix av cst vhd dt n1 p-acp pn31? dt n1 pp-f np1 vvz j n1 pp-f np1 av;
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2696
he runs in God's mind, yet God would not stop his fury. And Acts 8.3. As for Saul, he made havock of the Church.
he runs in God's mind, yet God would not stop his fury. And Acts 8.3. As for Saul, he made havoc of the Church.
pns31 vvz p-acp npg1 n1, av np1 vmd xx vvi po31 n1. cc n2 crd. c-acp p-acp np1, pns31 vvd n1 pp-f dt n1.
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2697
Did no body else shew as much Zeal and Cruelty as Saul? sure he must have some Instruments with him;
Did no body Else show as much Zeal and Cruelty as Saul? sure he must have Some Instruments with him;
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yet we hear none nam'd but Saul. And Act. 9.1. Saul yet breathing, &c. yet, as much as to say, he shall not do so long.
yet we hear none named but Saul. And Act. 9.1. Saul yet breathing, etc. yet, as much as to say, he shall not do so long.
av pns12 vvb pix vvd p-acp np1. cc n1 crd. np1 av vvg, av av, p-acp d c-acp pc-acp vvi, pns31 vmb xx vdi av av-j.
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2699
I shall have a fit time to meet with him presently.
I shall have a fit time to meet with him presently.
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(7) sermon (DIV1)
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2700
And was it not a fit time, when the Devil hop'd to rout the Christians by him? when the High Priests assur'd themselves success from this man's passionate Zeal,
And was it not a fit time, when the devil hoped to rout the Christians by him? when the High Priests assured themselves success from this Man's passionate Zeal,
cc vbds pn31 xx dt j n1, c-crq dt n1 vvd p-acp n1 dt np1 p-acp pno31? c-crq dt j n2 vvn px32 n1 p-acp d ng1 j n1,
(7) sermon (DIV1)
801
Page 71
2701
when the Church travelled with throws of fear of him.
when the Church traveled with throws of Fear of him.
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Page 71
2702
But Christ sent the Devil sneaking away for the loss of such an active Instrument, frustrates all the Expectations of the High Priests,
But christ sent the devil sneaking away for the loss of such an active Instrument, frustrates all the Expectations of the High Priests,
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801
Page 71
2703
and calms all the stormy Fears of his Disciples:
and calms all the stormy Fears of his Disciples:
cc vvz d dt j n2 pp-f po31 n2:
(7) sermon (DIV1)
801
Page 71
2704
For Christ sets him first a preaching at Damascus in the very Synagogues which were to assist him in his cruel Design, Acts 9 20, 22. And straightway he preached Christ in the synagogues, that he is the son of God,
For christ sets him First a preaching At Damascus in the very Synagogues which were to assist him in his cruel Design, Acts 9 20, 22. And straightway he preached christ in the Synagogues, that he is the son of God,
c-acp np1 vvz pno31 ord dt vvg p-acp np1 p-acp dt j n2 r-crq vbdr pc-acp vvi pno31 p-acp po31 j n1, n2 crd crd, crd cc av pns31 vvn np1 p-acp dt n2, cst pns31 vbz dt n1 pp-f np1,
(7) sermon (DIV1)
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2705
and increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. and increased the more in strength, and confounded the jews which dwelled At Damascus, proving that this is very christ.
cc vvd dt av-dc p-acp n1, cc vvn dt np2 r-crq vvd p-acp np1, vvg cst d vbz j np1.
(7) sermon (DIV1)
801
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2706
Did not Christ shew himself to be a God of Judgment here? He sat watching in Heaven for this Season, to turn Paul with the greatest advantage.
Did not christ show himself to be a God of Judgement Here? He sat watching in Heaven for this Season, to turn Paul with the greatest advantage.
vdd xx np1 vvi px31 pc-acp vbi dt n1 pp-f n1 av? pns31 vvd vvg p-acp n1 p-acp d n1, pc-acp vvi np1 p-acp dt js n1.
(7) sermon (DIV1)
802
Page 71
2707
His Wisdom answers many Ends at once, and kill'd so many Birds with one Stone.
His Wisdom answers many Ends At once, and killed so many Birds with one Stone.
po31 n1 vvz d n2 p-acp a-acp, cc vvd av d n2 p-acp crd n1.
(7) sermon (DIV1)
802
Page 71
2708
He struck dead at one blow Paul 's Sin, his Peoples Fears, the High Priest's Expectations, and the Devil's Hopes.
He struck dead At one blow Paul is since, his Peoples Fears, the High Priest's Expectations, and the Devil's Hope's.
pns31 vvd j p-acp crd n1 np1 vbz n1, po31 ng1 n2, dt j ng1 n2, cc dt ng1 ng1.
(7) sermon (DIV1)
802
Page 71
2709
He triumphs over his Enemies, secures his Friends, saves Paul 's Soul, and promotes his Interest by him;
He Triumphos over his Enemies, secures his Friends, saves Paul is Soul, and promotes his Interest by him;
pns31 vvz p-acp po31 n2, vvz po31 n2, vvz np1 vbz n1, cc vvz po31 n1 p-acp pno31;
(7) sermon (DIV1)
802
Page 71
2710
he disappoints the Devil of his Expectations, and Hell of her longing. 3. This Wisdom appears, to keep up the Credit of Christ's Death.
he disappoints the devil of his Expectations, and Hell of her longing. 3. This Wisdom appears, to keep up the Credit of Christ's Death.
pns31 vvz dt n1 pp-f po31 n2, cc n1 pp-f po31 n1. crd d n1 vvz, pc-acp vvi a-acp dt n1 pp-f npg1 n1.
(7) sermon (DIV1)
802
Page 72
2711
The great Excellency of Christ's Sacrifice, wherein it transcends the Sacrifices under the Law, is, because it perfectly makes an atonement for all Sins;
The great Excellency of Christ's Sacrifice, wherein it transcends the Sacrifices under the Law, is, Because it perfectly makes an atonement for all Sins;
dt j n1 pp-f npg1 n1, c-crq pn31 vvz dt n2 p-acp dt n1, vbz, c-acp pn31 av-j vvz dt n1 p-acp d n2;
(7) sermon (DIV1)
804
Page 72
2712
It first satisfies God, and then calms the Conscience, which they could not do, Heb. 10.1, 2. for there was a conscience of Sin after their Sacrifices.
It First Satisfies God, and then calms the Conscience, which they could not do, Hebrew 10.1, 2. for there was a conscience of since After their Sacrifices.
pn31 ord vvz np1, cc av vvz dt n1, r-crq pns32 vmd xx vdi, np1 crd, crd p-acp a-acp vbds dt n1 pp-f n1 p-acp po32 n2.
(7) sermon (DIV1)
804
Page 72
2713
The tenor of the Covenant of Grace which God makes with his People, is upon the account of this Sacrifice, Heb. 10.16, 17. This is the covenant I will make with them.
The tenor of the Covenant of Grace which God makes with his People, is upon the account of this Sacrifice, Hebrew 10.16, 17. This is the Covenant I will make with them.
dt n1 pp-f dt n1 pp-f n1 r-crq np1 vvz p-acp po31 n1, vbz p-acp dt n1 pp-f d n1, np1 crd, crd d vbz dt n1 pns11 vmb vvi p-acp pno32.
(7) sermon (DIV1)
804
Page 72
2714
V. 17. And their sins and iniquities will I remember no more; Now where remission of these is, there is no more offering for sin.
V. 17. And their Sins and iniquities will I Remember no more; Now where remission of these is, there is no more offering for since.
n1 crd cc po32 n2 cc n2 vmb pns11 vvb av-dx av-dc; av c-crq n1 pp-f d vbz, pc-acp vbz dx av-dc vvg p-acp n1.
(7) sermon (DIV1)
804
Page 72
2715
This Covenant extends not only to little Sins, for there is no limitation; great Sins are included:
This Covenant extends not only to little Sins, for there is no limitation; great Sins Are included:
d n1 vvz xx av-j p-acp j n2, c-acp pc-acp vbz dx n1; j n2 vbr vvd:
(7) sermon (DIV1)
804
Page 72
2716
Therefore Christ satisfied for great Sins, or else if ever they be pardon'd, there must be another Sacrifice, either of himself,
Therefore christ satisfied for great Sins, or Else if ever they be pardoned, there must be Another Sacrifice, either of himself,
av np1 vvd p-acp j n2, cc av cs av pns32 vbb vvn, pc-acp vmb vbi j-jn n1, av-d pp-f px31,
(7) sermon (DIV1)
804
Page 72
2717
or some other, which the Apostle, upon the account of this Covenant, asserts there need not be;
or Some other, which the Apostle, upon the account of this Covenant, asserts there need not be;
cc d n-jn, r-crq dt n1, p-acp dt n1 pp-f d n1, n2 pc-acp vvi xx vbi;
(7) sermon (DIV1)
804
Page 73
2718
because this Sacrifice was compleat, otherwise there would be a remembrance of Sin:
Because this Sacrifice was complete, otherwise there would be a remembrance of since:
c-acp d n1 vbds j, av pc-acp vmd vbi dt n1 pp-f n1:
(7) sermon (DIV1)
804
Page 73
2719
As the Covenant implied the compleatness of Christ's Satisfaction, so the continual fulfilling or application of the tenor of the Covenant, implies the perpetual savour and force of this Sacrifice.
As the Covenant implied the completeness of Christ's Satisfaction, so the continual fulfilling or application of the tenor of the Covenant, Implies the perpetual savour and force of this Sacrifice.
c-acp dt n1 vvn dt n1 pp-f npg1 n1, av dt j j-vvg cc n1 pp-f dt n1 pp-f dt n1, vvz dt j n1 cc n1 pp-f d n1.
(7) sermon (DIV1)
804
Page 73
2720
And indeed when God deliver'd him up, he intended it for the greatest Sins. Rom. 4.25. He was deliver'd for our offences, NONLATINALPHABET, which signifies not stumbling, but falling.
And indeed when God Delivered him up, he intended it for the greatest Sins. Rom. 4.25. He was Delivered for our offences,, which signifies not stumbling, but falling.
cc av c-crq np1 vvd pno31 a-acp, pns31 vvd pn31 p-acp dt js n2. np1 crd. pns31 vbds vvn p-acp po12 n2,, r-crq vvz xx vvg, cc-acp vvg.
(7) sermon (DIV1)
805
Page 73
2721
Not a light, but a great transgression.
Not a Light, but a great Transgression.
xx dt n1, cc-acp dt j n1.
(7) sermon (DIV1)
805
Page 73
2722
Now if Christ's Death be not satisfactory for great Debts, Christ must be too weak to perform what God intended by him,
Now if Christ's Death be not satisfactory for great Debts, christ must be too weak to perform what God intended by him,
av cs npg1 n1 vbb xx j p-acp j n2, np1 vmb vbi av j pc-acp vvi r-crq np1 vvd p-acp pno31,
(7) sermon (DIV1)
805
Page 73
2723
and so Infinite Wisdom was frustrate of its Intention, which cannot, nor ought not to be imagin'd.
and so Infinite Wisdom was frustrate of its Intention, which cannot, nor ought not to be imagined.
cc av j n1 vbds vvi pp-f po31 n1, r-crq vmbx, ccx vmd xx pc-acp vbi vvn.
(7) sermon (DIV1)
805
Page 73
2724
Now therefore God takes the greatest Sinners to shew, 1. First the Value of this Sacrifice.
Now Therefore God Takes the greatest Sinners to show, 1. First the Valve of this Sacrifice.
av av np1 vvz dt js n2 pc-acp vvi, crd np1 dt vvi pp-f d n1.
(7) sermon (DIV1)
805
Page 73
2725
If God should only entertain men of a lighter guilt, Christ's Death would be suspected to be too low a Ransom for Monstrous Enormoties;
If God should only entertain men of a lighter guilt, Christ's Death would be suspected to be too low a Ransom for Monstrous Enormoties;
cs np1 vmd av-j vvi n2 pp-f dt jc n1, npg1 n1 vmd vbi vvn pc-acp vbi av j dt n1 p-acp j n2;
(7) sermon (DIV1)
807
Page 73
2726
and that his Treasure was sufficient for the satisfaction of smaller Debts, but a penury of Merit to discharge Talents;
and that his Treasure was sufficient for the satisfaction of smaller Debts, but a penury of Merit to discharge Talents;
cc cst po31 n1 vbds j p-acp dt n1 pp-f jc n2, cc-acp dt n1 pp-f n1 pc-acp vvi n2;
(7) sermon (DIV1)
807
Page 74
2727
which had not been a Design suitable to the grandeur of Christ, or the infiniteness of that Mercy God proclaims in his Word.
which had not been a Design suitable to the grandeur of christ, or the infiniteness of that Mercy God proclaims in his Word.
r-crq vhd xx vbn dt n1 j p-acp dt n1 pp-f np1, cc dt n1 pp-f d n1 np1 vvz p-acp po31 n1.
(7) sermon (DIV1)
807
Page 74
2728
But now the Conversion of Giantlike Sinners doth credit the Atonement which Christ made;
But now the Conversion of Giantlike Sinners does credit the Atonement which christ made;
p-acp av dt n1 pp-f j n2 vdz vvi dt n1 r-crq np1 vvd;
(7) sermon (DIV1)
807
Page 74
2729
and is a great renewed Approbation of the infinite Value of it, and its equivalency to God's Demands:
and is a great renewed Approbation of the infinite Valve of it, and its equivalency to God's Demands:
cc vbz dt j j-vvn n1 pp-f dt j vvi pp-f pn31, cc po31 n1 p-acp npg1 n2:
(7) sermon (DIV1)
807
Page 74
2730
For it bears some analogy to the Resurrection of Christ, which was God's general Acquittance to Christ, to evidence the sufficiency of his Payment.
For it bears Some analogy to the Resurrection of christ, which was God's general Acquittance to christ, to evidence the sufficiency of his Payment.
c-acp pn31 vvz d n1 p-acp dt n1 pp-f np1, r-crq vbds npg1 j n1 p-acp np1, p-acp n1 dt n1 pp-f po31 n1.
(7) sermon (DIV1)
807
Page 74
2731
And the justification of every Sinner is a branch of that Acquittance given to Christ at his Resurrection; Rom. 4.25. Rais'd again for our justification.
And the justification of every Sinner is a branch of that Acquittance given to christ At his Resurrection; Rom. 4.25. Raised again for our justification.
cc dt n1 pp-f d n1 vbz dt n1 pp-f d n1 vvn p-acp np1 p-acp po31 n1; np1 crd. vvn av p-acp po12 n1.
(7) sermon (DIV1)
807
Page 74
2732
And a particular Acquittance to Christ for that particular Soul he had the charge of from his Father.
And a particular Acquittance to christ for that particular Soul he had the charge of from his Father.
cc dt j n1 p-acp np1 p-acp d j n1 pns31 vhd dt n1 pp-f p-acp po31 n1.
(7) sermon (DIV1)
807
Page 74
2733
All that Power that works in the first creation of Grace, or the progress of Regeneration, bears some proportion to the acquitting and approving Power manifested in Christ's Resurrection.
All that Power that works in the First creation of Grace, or the progress of Regeneration, bears Some proportion to the acquitting and approving Power manifested in Christ's Resurrection.
av-d d n1 cst vvz p-acp dt ord n1 pp-f n1, cc dt n1 pp-f n1, vvz d n1 p-acp dt vvg cc vvg n1 vvn p-acp npg1 n1.
(7) sermon (DIV1)
807
Page 74
2734
Eph. 1.19, 20. And what is the exceeding greatness of his power to usward, who believe according to the working of his mighty power which he wrought in Christ when he rais'd him from the dead. Ephesians 1.19, 20. And what is the exceeding greatness of his power to usward, who believe according to the working of his mighty power which he wrought in christ when he raised him from the dead.
np1 crd, crd cc q-crq vbz dt j-vvg n1 pp-f po31 n1 p-acp n1, r-crq vvb vvg p-acp dt j-vvg pp-f po31 j n1 r-crq pns31 vvd p-acp np1 c-crq pns31 vvd pno31 p-acp dt j.
(7) sermon (DIV1)
807
Page 75
2735
In v. 17, 18. the Apostle prays for the carrying on the work of Grace and Regeneration begun in them, that they might more clearly understand that Power which wrought in Christ;
In v. 17, 18. the Apostle prays for the carrying on the work of Grace and Regeneration begun in them, that they might more clearly understand that Power which wrought in christ;
p-acp n1 crd, crd dt n1 vvz p-acp dt vvg p-acp dt n1 pp-f n1 cc n1 vvn p-acp pno32, cst pns32 vmd av-dc av-j vvi d n1 r-crq vvd p-acp np1;
(7) sermon (DIV1)
807
Page 75
2736
viz. that approving Power of what Christ has done, which he exerts daily in Conversion, and in the effects of it.viz. that approving Power of what christ has done, which he exerts daily in Conversion, and in the effects of it.
n1 cst vvg n1 pp-f r-crq np1 vhz vdn, r-crq pns31 vvz av-j p-acp n1, cc p-acp dt n2 pp-f pn31.
(7) sermon (DIV1)
807
Page 75
2737
For by raising any Soul from a death in Sin, God doth evidence the particular value of Christ's Blood for that Soul,
For by raising any Soul from a death in since, God does evidence the particular valve of Christ's Blood for that Soul,
p-acp p-acp vvg d n1 p-acp dt n1 p-acp n1, np1 vdz n1 dt j n1 pp-f npg1 n1 p-acp d n1,
(7) sermon (DIV1)
807
Page 75
2738
as he did in raising Christ, evidence the general fulness of that Satisfaction.
as he did in raising christ, evidence the general fullness of that Satisfaction.
c-acp pns31 vdd p-acp vvg np1, n1 dt j n1 pp-f d n1.
(7) sermon (DIV1)
807
Page 75
2739
And this he will do even to the end of the World, Eph. 2.6, 7. rais'd us up together with Christ: — Kindness through Christ Jesus.
And this he will do even to the end of the World, Ephesians 2.6, 7. raised us up together with christ: — Kindness through christ jesus.
cc d pns31 vmb vdi av p-acp dt n1 pp-f dt n1, np1 crd, crd vvd pno12 a-acp av p-acp np1: — n1 p-acp np1 np1.
(7) sermon (DIV1)
807
Page 75
2740
All his Grace in all Ages, even to the end of the World, shall run through this Channel, to put Credit and Honour upon Christ.
All his Grace in all Ages, even to the end of the World, shall run through this Channel, to put Credit and Honour upon christ.
d po31 n1 p-acp d n2, av p-acp dt n1 pp-f dt n1, vmb vvi p-acp d n1, pc-acp vvi n1 cc n1 p-acp np1.
(7) sermon (DIV1)
807
Page 75
2741
Now the greater the Sin is that is pardon'd, and the greater the Sinner is that is converted, the more it shews the sufficiency of the Price Christ paid.
Now the greater the since is that is pardoned, and the greater the Sinner is that is converted, the more it shows the sufficiency of the Price christ paid.
av dt jc dt n1 vbz cst vbz vvn, cc dt jc dt n1 vbz cst vbz vvn, dt av-dc pn31 vvz dt n1 pp-f dt n1 np1 vvn.
(7) sermon (DIV1)
807
Page 75
2742
2. The Virtue of this Sacrifice. He is a Priest for ever, Heb. 7.17. and therefore the Virtue as well as the Value of his Sacrifice remains for ever:
2. The Virtue of this Sacrifice. He is a Priest for ever, Hebrew 7.17. and Therefore the Virtue as well as the Valve of his Sacrifice remains for ever:
crd dt n1 pp-f d n1. pns31 vbz dt n1 p-acp av, np1 crd. cc av dt n1 c-acp av c-acp dt vvi pp-f po31 n1 vvz p-acp av:
(7) sermon (DIV1)
808
Page 76
2743
He hath obtained an eternal redemption, Heb. 9.12. i. e. a Redemption of an Eternal Efficacy.
He hath obtained an Eternal redemption, Hebrew 9.12. i. e. a Redemption of an Eternal Efficacy.
pns31 vhz vvn dt j n1, np1 crd. sy. sy. dt n1 pp-f dt j n1.
(7) sermon (DIV1)
809
Page 76
2744
As long as men receive any Venom from the fiery Serpent, they may be healed by the Antitype of the Brazen one,
As long as men receive any Venom from the fiery Serpent, they may be healed by the Antitype of the Brazen one,
p-acp j c-acp n2 vvb d n1 p-acp dt j n1, pns32 vmb vbi vvn p-acp dt n1 pp-f dt j pi,
(7) sermon (DIV1)
810
Page 76
2745
though it were so many years since he was lifted up.
though it were so many Years since he was lifted up.
cs pn31 vbdr av d n2 c-acp pns31 vbds vvn a-acp.
(7) sermon (DIV1)
810
Page 76
2746
And those who are stung all over, as well as those who are bitten but in one part, may by a believing looking upon him, draw virtue from him as diffusive as their Sin.
And those who Are stung all over, as well as those who Are bitten but in one part, may by a believing looking upon him, draw virtue from him as diffusive as their Sin.
cc d r-crq vbr vvn d a-acp, c-acp av c-acp d r-crq vbr vvn p-acp p-acp crd n1, vmb p-acp dt j-vvg vvg p-acp pno31, vvb n1 p-acp pno31 c-acp j c-acp po32 np1
(7) sermon (DIV1)
810
Page 76
2747
Now the new Conversions of Men of extraordinary guilt, proclaims to the world, that the fountain of his Blood is inexhaustible;
Now the new Conversions of Men of extraordinary guilt, proclaims to the world, that the fountain of his Blood is inexhaustible;
av dt j n2 pp-f n2 pp-f j n1, vvz p-acp dt n1, cst dt n1 pp-f po31 n1 vbz j;
(7) sermon (DIV1)
811
Page 76
2748
that the virtue of it is not spent, and drain'd, though so much hath been drawn out of it for these Five thousand years and upwards for the cleansing of Sins past before his coming, and Sins since his Death.
that the virtue of it is not spent, and drained, though so much hath been drawn out of it for these Five thousand Years and upward for the cleansing of Sins passed before his coming, and Sins since his Death.
cst dt n1 pp-f pn31 vbz xx vvn, cc vvn, cs av av-d vhz vbn vvn av pp-f pn31 p-acp d crd crd n2 cc av-j p-acp dt vvg pp-f n2 vvn p-acp po31 n-vvg, cc n2 p-acp po31 n1.
(7) sermon (DIV1)
811
Page 76
2749
This evidences that his Priesthood now is of as much efficacy as his Sufferings on Earth were valuable;
This evidences that his Priesthood now is of as much efficacy as his Sufferings on Earth were valuable;
d n2 cst po31 n1 av vbz pp-f a-acp d n1 p-acp po31 n2 p-acp n1 vbdr j;
(7) sermon (DIV1)
811
Page 77
2750
and that his Merit is as much in virtue above our Iniquity, as his Person is in excellency above our Nothingness.
and that his Merit is as much in virtue above our Iniquity, as his Person is in excellency above our Nothingness.
cc cst po31 n1 vbz p-acp av-d p-acp n1 p-acp po12 n1, c-acp po31 n1 vbz p-acp n1 p-acp po12 n1.
(7) sermon (DIV1)
811
Page 77
2751
He can wash the Tawny American, as well as the Moral Heathen; and make the Black Aethiopian as white as the most Virtuous Philosopher.
He can wash the Tawny American, as well as the Moral Heathen; and make the Black aethiopian as white as the most Virtuous Philosopher.
pns31 vmb vvi dt j np1, c-acp av c-acp dt j j-jn; cc vvb dt j-jn jp p-acp j-jn c-acp dt av-ds j n1.
(7) sermon (DIV1)
811
Page 77
2752
God fastens upon the worst of Men sometimes, to adorn the Cross of Christ; and maketh them Eminent Testimonies of the power of Christ's Death.
God fastens upon the worst of Men sometime, to adorn the Cross of christ; and makes them Eminent Testimonies of the power of Christ's Death.
np1 vvz p-acp dt js pp-f n2 av, pc-acp vvi dt n1 pp-f np1; cc vv2 pno32 j n2 pp-f dt n1 pp-f npg1 n1.
(7) sermon (DIV1)
811
Page 77
2753
He made his grave with the wicked, Isa. 53.9. Heb. He shall give the Wicked (not Grave) and the rich in his death. He made his grave with the wicked, Isaiah 53.9. Hebrew He shall give the Wicked (not Grave) and the rich in his death.
pns31 vvd po31 n1 p-acp dt j, np1 crd. np1 pns31 vmb vvi dt j (xx j) cc dt j p-acp po31 n1.
(7) sermon (DIV1)
811
Page 77
2754
God shall make Man wallowing in sinful Pleasures, tied to the Blandishments and Profits of the World, to come to Christ,
God shall make Man wallowing in sinful Pleasures, tied to the Blandishments and Profits of the World, to come to christ,
np1 vmb vvi n1 vvg p-acp j n2, vvn p-acp dt n2 cc n2 pp-f dt n1, pc-acp vvi p-acp np1,
(7) sermon (DIV1)
811
Page 77
2755
and comply with him, to be standing Testimonies in all Ages of the Virtue of his Sufferings.
and comply with him, to be standing Testimonies in all Ages of the Virtue of his Sufferings.
cc vvi p-acp pno31, pc-acp vbi vvg n2 p-acp d n2 pp-f dt n1 pp-f po31 n2.
(7) sermon (DIV1)
811
Page 77
2756
4. For the fruitfulness of this Grace in the Converts themselves.
4. For the fruitfulness of this Grace in the Converts themselves.
crd p-acp dt n1 pp-f d n1 p-acp dt vvz px32.
(7) sermon (DIV1)
812
Page 77
2757
The most rugged Souls prove most eminent in Grace upon their Conversion, as the most Orient Diamonds in India, which are naturally more rough, are most bright and sparkling when cut and smooth'd.
The most rugged Souls prove most eminent in Grace upon their Conversion, as the most Orient Diamonds in India, which Are naturally more rough, Are most bright and sparkling when Cut and smoothed.
dt av-ds j n2 vvi av-ds j p-acp n1 p-acp po32 n1, c-acp dt av-ds j-jn n2 p-acp np1, r-crq vbr av-j av-dc j, vbr av-ds j cc vvg c-crq n1 cc vvn.
(7) sermon (DIV1)
812
Page 77
2758
Men usually sprout up in stature after shattering Agues. It increaseth, 1. Thankfulness. Converts only are fit to shew forth the Praises of Christ, 1 Pet. 2.9. That you should shew forth the praises of him, who hath call'd you out of darkness into his marvellous light; NONLATINALPHABET, the Virtues of Christ.
Men usually sprout up in stature After shattering Fevers. It increases, 1. Thankfulness. Converts only Are fit to show forth the Praises of christ, 1 Pet. 2.9. That you should show forth the praises of him, who hath called you out of darkness into his marvellous Light;, the Virtues of christ.
n2 av-j vvi a-acp p-acp n1 p-acp vvg n2. pn31 vvz, crd n1. vvz j vbr j pc-acp vvi av dt n2 pp-f np1, crd np1 crd. cst pn22 vmd vvi av dt n2 pp-f pno31, r-crq vhz vvn pn22 av pp-f n1 p-acp po31 j n1;, dt n2 pp-f np1.
(7) sermon (DIV1)
812
Page 78
2759
The end why God sets Men at liberty from Prisons and Dungeons, and from fear of Death and Condemnation for great Sins, is, that they may be fitted,
The end why God sets Men At liberty from Prisons and Dungeons, and from Fear of Death and Condemnation for great Sins, is, that they may be fitted,
dt n1 c-crq np1 vvz n2 p-acp n1 p-acp n2 cc n2, cc p-acp n1 pp-f n1 cc n1 p-acp j n2, vbz, cst pns32 vmb vbi vvn,
(7) sermon (DIV1)
815
Page 78
2760
and gain a commodious standing, to publish to the World the Virtues of him; i. e. the Mercy, Meekness, Patience, Bounty, Truth, and other Royal Perfections of Christ.
and gain a commodious standing, to publish to the World the Virtues of him; i. e. the Mercy, Meekness, Patience, Bounty, Truth, and other Royal Perfections of christ.
cc vvi dt j n-vvg, pc-acp vvi p-acp dt n1 dt n2 pp-f pno31; sy. sy. dt n1, n1, n1, n1, n1, cc j-jn j n2 pp-f np1.
(7) sermon (DIV1)
815
Page 78
2761
Men at their first Conversion receive the Grace of God with astonishment; for 'tis NONLATINALPHABET, 1 Pet. 2.9. most amazing at the first appearance of it;
Men At their First Conversion receive the Grace of God with astonishment; for it's, 1 Pet. 2.9. most amazing At the First appearance of it;
n2 p-acp po32 ord n1 vvi dt n1 pp-f np1 p-acp n1; p-acp pn31|vbz, crd np1 crd. ds j-vvg p-acp dt ord n1 pp-f pn31;
(7) sermon (DIV1)
816
Page 78
2762
as the Northern Nations that want the Sun for some Months in the Winter, are ready to Deify it when it appears in their Horizon:
as the Northern nations that want the Sun for Some Months in the Winter, Are ready to Deify it when it appears in their Horizon:
c-acp dt j n2 cst vvb dt n1 p-acp d n2 p-acp dt n1, vbr j pc-acp vvi pn31 c-crq pn31 vvz p-acp po32 n1:
(7) sermon (DIV1)
816
Page 78
2763
For the thickness of the foregoing Darkness makes the lustre of the Sun more admirable.
For the thickness of the foregoing Darkness makes the lustre of the Sun more admirable.
c-acp dt n1 pp-f dt vvg n1 vvz dt n1 pp-f dt n1 dc j.
(7) sermon (DIV1)
816
Page 79
2764
But suppose a man had been all his life-time like a Mole under ground, and had never seen so much as the light of a Candle,
But suppose a man had been all his lifetime like a Mole under ground, and had never seen so much as the Light of a Candle,
cc-acp vvb dt n1 vhd vbn d po31 n1 av-j dt n1 p-acp n1, cc vhd av vvn av av-d c-acp dt n1 pp-f dt n1,
(7) sermon (DIV1)
816
Page 79
2765
and had a view of that weak Light at a distance, how would he admire it,
and had a view of that weak Light At a distance, how would he admire it,
cc vhd dt n1 pp-f cst j n1 p-acp dt n1, q-crq vmd pns31 vvi pn31,
(7) sermon (DIV1)
816
Page 79
2766
when he compares it with his former Darkness? But if he should be brought further, to behold the Moon with its train of Stars, his Amazement would increase with the Light.
when he compares it with his former Darkness? But if he should be brought further, to behold the Moon with its train of Stars, his Amazement would increase with the Light.
c-crq pns31 vvz pn31 p-acp po31 j n1? p-acp cs pns31 vmd vbi vvn av-jc, pc-acp vvi dt n1 p-acp po31 n1 pp-f n2, po31 n1 vmd vvi p-acp dt n1.
(7) sermon (DIV1)
816
Page 79
2767
But let this Person behold the Sun, be touched with its warm Beams, and enjoy the pleasure of seeing those Rarities which the Sun discovers, he will bless himself, adore it,
But let this Person behold the Sun, be touched with its warm Beams, and enjoy the pleasure of seeing those Rarities which the Sun discovers, he will bless himself, adore it,
cc-acp vvb d n1 vvi dt n1, vbb vvn p-acp po31 j n2, cc vvi dt n1 pp-f vvg d n2 r-crq dt n1 vvz, pns31 vmb vvi px31, vvb pn31,
(7) sermon (DIV1)
816
Page 79
2768
and embrace that Person that led him to enjoy such a Benefit.
and embrace that Person that led him to enjoy such a Benefit.
cc vvi d n1 cst vvd pno31 pc-acp vvi d dt n1.
(7) sermon (DIV1)
816
Page 79
2769
And the blackness of that Darkness he sat in before, will endear the present Splendor to him, swell up such a spring tide of astonishment,
And the blackness of that Darkness he sat in before, will endear the present Splendour to him, swell up such a spring tide of astonishment,
cc dt n1 pp-f d n1 pns31 vvd p-acp a-acp, vmb vvi dt j n1 p-acp pno31, vvb a-acp d dt n1 n1 pp-f n1,
(7) sermon (DIV1)
816
Page 79
2770
as that there shall be no more spirit in him.
as that there shall be no more Spirit in him.
c-acp cst a-acp vmb vbi dx dc n1 p-acp pno31.
(7) sermon (DIV1)
816
Page 79
2771
God lets men sit long in the shadow of death, and run to the utmost of Sin,
God lets men fit long in the shadow of death, and run to the utmost of since,
np1 vvz n2 vvb av-j p-acp dt n1 pp-f n1, cc vvi p-acp dt j pp-f n1,
(7) sermon (DIV1)
817
Page 79
2772
before he stops them, that their Danger may enhance their Deliverance.
before he stops them, that their Danger may enhance their Deliverance.
c-acp pns31 vvz pno32, cst po32 n1 vmb vvi po32 n1.
(7) sermon (DIV1)
817
Page 79
2773
We admire more when we are pull'd out of danger, than when we are prevented from running into it.
We admire more when we Are pulled out of danger, than when we Are prevented from running into it.
pns12 vvb dc c-crq pns12 vbr vvn av pp-f n1, cs c-crq pns12 vbr vvn p-acp vvg p-acp pn31.
(7) sermon (DIV1)
818
Page 80
2774
A Malefactor will be more thankful for a Pardon, when it comes just as he is going to be turn'd off.
A Malefactor will be more thankful for a Pardon, when it comes just as he is going to be turned off.
dt n1 vmb vbi av-dc j p-acp dt n1, c-crq pn31 vvz j c-acp pns31 vbz vvg pc-acp vbi vvn a-acp.
(7) sermon (DIV1)
818
Page 80
2775
If there be degrees of Harmony in Heaven, without question the Convert Thief on the Cross warbles out louder Notes than others,
If there be Degrees of Harmony in Heaven, without question the Convert Thief on the Cross warbles out Louder Notes than Others,
cs pc-acp vbb n2 pp-f n1 p-acp n1, p-acp n1 dt vvb n1 p-acp dt j n2 av jc n2 cs n2-jn,
(7) sermon (DIV1)
818
Page 80
2776
because he had little time to do it on Earth;
Because he had little time to do it on Earth;
c-acp pns31 vhd j n1 pc-acp vdi pn31 p-acp n1;
(7) sermon (DIV1)
818
Page 80
2777
and his Engagements are the greater, because Christ took him in his Arms when he was hanging over Hell.
and his Engagements Are the greater, Because christ took him in his Arms when he was hanging over Hell.
cc po31 n2 vbr dt jc, c-acp np1 vvd pno31 p-acp po31 n2 c-crq pns31 vbds vvg p-acp n1.
(7) sermon (DIV1)
818
Page 80
2778
When Paul writ this Epistle to Timothy, he was about 55 years of age, and yet those 20 years run out since his Conversion had not stifled his Admiration,
When Paul writ this Epistle to Timothy, he was about 55 Years of age, and yet those 20 Years run out since his Conversion had not stifled his Admiration,
c-crq np1 vvd d n1 p-acp np1, pns31 vbds p-acp crd n2 pp-f n1, cc av d crd n2 vvn av p-acp po31 n1 vhd xx vvn po31 n1,
(7) sermon (DIV1)
819
Page 80
2779
nor dampt his Thankfulness for Converting Grace.
nor dampt his Thankfulness for Converting Grace.
ccx vvd po31 n1 p-acp vvg n1.
(7) sermon (DIV1)
819
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2780
Take a prospect of it in this Chapter, v. 12, 13. And I thank Christ Jesus our Lord, who hath enabled me,
Take a prospect of it in this Chapter, v. 12, 13. And I thank christ jesus our Lord, who hath enabled me,
vvb dt n1 pp-f pn31 p-acp d n1, n1 crd, crd cc pns11 vvb np1 np1 po12 n1, r-crq vhz vvn pno11,
(7) sermon (DIV1)
819
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2781
for that he counted me faithful, putting me into the Ministry, who was before a blasphemer, and a persecutor, and injurious. for that he counted me faithful, putting me into the Ministry, who was before a blasphemer, and a persecutor, and injurious.
c-acp cst pns31 vvn pno11 j, vvg pno11 p-acp dt n1, r-crq vbds p-acp dt n1, cc dt n1, cc j.
(7) sermon (DIV1)
819
Page 80
2782
I thank Christ Jesus our Lord. He seems to set his Sin and God's Mercy in opposition.
I thank christ jesus our Lord. He seems to Set his since and God's Mercy in opposition.
pns11 vvb np1 np1 po12 n1. pns31 vvz pc-acp vvi po31 n1 cc npg1 n1 p-acp n1.
(7) sermon (DIV1)
819
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2783
I was Injurious, but I obtain'd mercy. I was a Blasphemer, but I obtained, &c. I — mercy.
I was Injurious, but I obtained mercy. I was a Blasphemer, but I obtained, etc. I — mercy.
pns11 vbds j, cc-acp pns11 vvd n1. pns11 vbds dt n1, cc-acp pns11 vvd, av pns11 — n1.
(7) sermon (DIV1)
819
Page 80
2784
Who would imagine, but that of all Persons he should have past by me, while he had taken this or that polished Pharisee, this or that Doctor of Morality? but that he should overlook them,
Who would imagine, but that of all Persons he should have passed by me, while he had taken this or that polished Pharisee, this or that Doctor of Morality? but that he should overlook them,
q-crq vmd vvi, cc-acp d pp-f d n2 pns31 vmd vhi vvn p-acp pno11, cs pns31 vhd vvn d cc d j-vvn np1, d cc d n1 pp-f n1? cc-acp cst pns31 vmd vvi pno32,
(7) sermon (DIV1)
819
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2785
and set his eye upon me, so injurious, such a Blasphemer, such a Persecutor!
and Set his eye upon me, so injurious, such a Blasphemer, such a Persecutor!
cc vvd po31 n1 p-acp pno11, av j, d dt n1, d dt n1!
(7) sermon (DIV1)
819
Page 81
2786
A great Sinner, when he reflects upon his Sin, wonders that a But was not made at him.
A great Sinner, when he reflects upon his since, wonders that a But was not made At him.
dt j n1, c-crq pns31 vvz p-acp po31 n1, n2 cst dt p-acp vbds xx vvn p-acp pno31.
(7) sermon (DIV1)
819
Page 81
2787
You find that no Apostle gives such Epithetes to the Grace of God as our Apostle does.
You find that no Apostle gives such Epithets to the Grace of God as our Apostle does.
pn22 vvb cst dx n1 vvz d n2 p-acp dt n1 pp-f np1 p-acp po12 n1 vdz.
(7) sermon (DIV1)
819
Page 81
2788
None so Seraphical in his admiring Expressions.
None so Seraphical in his admiring Expressions.
pix av j p-acp po31 j-vvg n2.
(7) sermon (DIV1)
819
Page 81
2789
Riches of Grace, Exceeding Riches of Grace, Abundant Grace, Riches of Glory, Unsearchable Riches of Grace.
Riches of Grace, Exceeding Riches of Grace, Abundant Grace, Riches of Glory, Unsearchable Riches of Grace.
n2 pp-f n1, vvg n2 pp-f n1, j n1, n2 pp-f n1, j n2 pp-f n1.
(7) sermon (DIV1)
819
Page 81
2790
He never speaks of Grace without an Emphasis. Single Grace, and single Mercy would not serve his turn. 2. Love and Affection.
He never speaks of Grace without an Emphasis. Single Grace, and single Mercy would not serve his turn. 2. Love and Affection.
pns31 av-x vvz pp-f n1 p-acp dt n1. j n1, cc j n1 vmd xx vvi po31 n1. crd n1 cc n1.
(7) sermon (DIV1)
819
Page 81
2791
Mary Magdalen, out of whom Christ had cast seven Devils, was most early in her affection, to bestow her provision of Spices upon the dead Body of her Saviour.Marry Magdalen, out of whom christ had cast seven Devils, was most early in her affection, to bestow her provision of Spices upon the dead Body of her Saviour.
uh np1, av pp-f r-crq np1 vhd vvn crd n2, vbds av-ds av-j p-acp po31 n1, pc-acp vvi po31 n1 pp-f n2 p-acp dt j n1 pp-f po31 n1.
(7) sermon (DIV1)
821
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2792
The fire of Grace cannot be stifled, but will break out in glory to God.
The fire of Grace cannot be stifled, but will break out in glory to God.
dt n1 pp-f n1 vmbx vbi vvn, cc-acp vmb vvi av p-acp n1 p-acp np1.
(7) sermon (DIV1)
821
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2793
This is such a Grace, that Man in innocency could not have exercis'd in such a height;
This is such a Grace, that Man in innocency could not have exercised in such a height;
d vbz d dt n1, cst n1 p-acp n1 vmd xx vhi vvn p-acp d dt n1;
(7) sermon (DIV1)
821
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2794
because now the Sinner is not only in his own sight unworthy of pardon, but worthy of the greatest hatred and punishment.
Because now the Sinner is not only in his own sighed unworthy of pardon, but worthy of the greatest hatred and punishment.
c-acp av dt n1 vbz xx av-j p-acp po31 d n1 j pp-f n1, cc-acp j pp-f dt js n1 cc n1.
(7) sermon (DIV1)
821
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2795
You scarce find your selves possessed with greater affection to any, than those who have been Instruments to free you from your sinful Fetters.
You scarce find your selves possessed with greater affection to any, than those who have been Instruments to free you from your sinful Fetters.
pn22 av-j vvb po22 n2 vvn p-acp jc n1 p-acp d, cs d r-crq vhb vbn n2 pc-acp vvi pn22 p-acp po22 j n2.
(7) sermon (DIV1)
821
Page 82
2796
How often do you bless them, could pull out your Eyes for them, and think all ways too little to manifest the sense of your obligations to them!
How often do you bless them, could pull out your Eyes for them, and think all ways too little to manifest the sense of your obligations to them!
uh-crq av vdb pn22 vvb pno32, vmd vvi av po22 n2 p-acp pno32, cc vvb d n2 av j pc-acp vvi dt n1 pp-f po22 n2 p-acp pno32!
(7) sermon (DIV1)
821
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2797
And doth the Instrument carry away all? surely God has the greatest Sacrifice of Affection,
And does the Instrument carry away all? surely God has the greatest Sacrifice of Affection,
cc vdz dt n1 vvb av d? av-j np1 vhz dt js n1 pp-f n1,
(7) sermon (DIV1)
821
Page 82
2798
when the Convert considers that his powerful Grace was the principal Agent to draw him out of this spiritual Mire.
when the Convert considers that his powerful Grace was the principal Agent to draw him out of this spiritual Mire.
c-crq dt vvb vvz cst po31 j n1 vbds dt j-jn n1 pc-acp vvi pno31 av pp-f d j n1.
(7) sermon (DIV1)
821
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2799
As when a Present is sent to you, you shew a Courtesy to the Servant, but the chief part of your kindness is devoted to the Master that sent him.
As when a Present is sent to you, you show a Courtesy to the Servant, but the chief part of your kindness is devoted to the Master that sent him.
p-acp c-crq dt j vbz vvn p-acp pn22, pn22 vvb dt n1 p-acp dt n1, cc-acp dt j-jn n1 pp-f po22 n1 vbz vvn p-acp dt n1 cst vvd pno31.
(7) sermon (DIV1)
821
Page 82
2800
What flames of Love, raptures of Joy, transports of Affection, boilings of Courage for God in a young Convert!
What flames of Love, raptures of Joy, transports of Affection, boilings of Courage for God in a young Convert!
q-crq n2 pp-f n1, n2 pp-f n1, vvz pp-f n1, n2-vvg pp-f n1 p-acp np1 p-acp dt j vvb!
(7) sermon (DIV1)
821
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2801
The Soul is most couragious for God at first Conversion, because 'tis then most stor'd with Comforts;
The Soul is most courageous for God At First Conversion, Because it's then most stored with Comforts;
dt n1 vbz av-ds j p-acp np1 p-acp ord n1, c-acp pn31|vbz av av-ds vvn p-acp n2;
(7) sermon (DIV1)
821
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2802
and is so struck into amazement at the marvellous light which darts upon him, that he is ambitious to be a Martyr for God presently; Heb. 10.32. After that you were illuminated, you endured a great fight of afflictions.
and is so struck into amazement At the marvellous Light which darts upon him, that he is ambitious to be a Martyr for God presently; Hebrew 10.32. After that you were illuminated, you endured a great fight of afflictions.
cc vbz av vvn p-acp n1 p-acp dt j n1 r-crq vvz p-acp pno31, cst pns31 vbz j pc-acp vbi dt n1 p-acp np1 av-j; np1 crd. p-acp cst pn22 vbdr vvn, pn22 vvd dt j n1 pp-f n2.
(7) sermon (DIV1)
821
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2803
Grace is not only attended with Afflictions, but bestows a Courage upon a Convert to endure them.
Grace is not only attended with Afflictions, but bestows a Courage upon a Convert to endure them.
n1 vbz xx av-j vvn p-acp n2, cc-acp vvz dt n1 p-acp dt vvb pc-acp vvi pno32.
(7) sermon (DIV1)
821
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2804
The Soul then thinks it is able to undergo any thing for God, who hath bestow'd so much Grace upon it.
The Soul then thinks it is able to undergo any thing for God, who hath bestowed so much Grace upon it.
dt n1 av vvz pn31 vbz j pc-acp vvi d n1 p-acp np1, r-crq vhz vvn av d n1 p-acp pn31.
(7) sermon (DIV1)
821
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2805
A Christian hath the greatest love to Christ at the first turning to him:
A Christian hath the greatest love to christ At the First turning to him:
dt njp vhz dt js n1 p-acp np1 p-acp dt ord vvg p-acp pno31:
(7) sermon (DIV1)
822
Page 83
2806
For since the horror of all his Sins, and the natural ugliness and deformity of that which he has serv'd so long, comes with a full sense upon him;
For since the horror of all his Sins, and the natural ugliness and deformity of that which he has served so long, comes with a full sense upon him;
c-acp c-acp dt n1 pp-f d po31 n2, cc dt j n1 cc n1 pp-f d r-crq pns31 vhz vvn av av-j, vvz p-acp dt j n1 p-acp pno31;
(7) sermon (DIV1)
822
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2807
And since the admirable Excellency of Christ shines upon him, which is a sight he was never acquainted with before;
And since the admirable Excellency of christ shines upon him, which is a sighed he was never acquainted with before;
cc c-acp dt j n1 pp-f np1 vvz p-acp pno31, r-crq vbz dt n1 pns31 vbds av-x vvn p-acp a-acp;
(7) sermon (DIV1)
822
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2808
the greatness of the danger he was in, and the incomparable love which beams upon him from his believing a Saviour, fills his Affection with full Sails.
the greatness of the danger he was in, and the incomparable love which beams upon him from his believing a Saviour, fills his Affection with full Sails.
dt n1 pp-f dt n1 pns31 vbds p-acp, cc dt j n1 r-crq n2 p-acp pno31 p-acp po31 vvg dt n1, vvz po31 n1 p-acp j n2.
(7) sermon (DIV1)
822
Page 83
2809
Thus do men, who have been tossed in a dangerous Tempest, afflicted with the darkness of the night,
Thus do men, who have been tossed in a dangerous Tempest, afflicted with the darkness of the night,
av vdb n2, r-crq vhb vbn vvn p-acp dt j n1, vvn p-acp dt n1 pp-f dt n1,
(7) sermon (DIV1)
823
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2810
as well as their danger, rejoice, and welcome the Rising Sun in the Morning, which dispels their tumultuous Fears,
as well as their danger, rejoice, and welcome the Rising Sun in the Morning, which dispels their tumultuous Fears,
c-acp av c-acp po32 n1, vvb, cc vvi dt j-vvg n1 p-acp dt n1, r-crq vvz po32 j n2,
(7) sermon (DIV1)
823
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2811
as well as those gloomy Shadows. God permits a man's Sins to abound, that his Love after pardon may abound too; Luke 7.47. Her sins which are many, are forgiven: for she loved much.
as well as those gloomy Shadows. God permits a Man's Sins to abound, that his Love After pardon may abound too; Lycia 7.47. Her Sins which Are many, Are forgiven: for she loved much.
c-acp av c-acp d j n2. np1 vvz dt ng1 n2 pc-acp vvi, cst po31 n1 p-acp n1 vmb vvi av; av crd. po31 n2 r-crq vbr d, vbr vvn: c-acp pns31 vvd av-d.
(7) sermon (DIV1)
823
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2812
NONLATINALPHABET, Therefore, 'tis the consequent, not the cause of remission.
, Therefore, it's the consequent, not the cause of remission.
, av, pn31|vbz dt j, xx dt n1 pp-f n1.
(7) sermon (DIV1)
824
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2813
And this interpretation agrees best with the following words, To whom little is forgiven, the same loves little.
And this Interpretation agrees best with the following words, To whom little is forgiven, the same loves little.
cc d n1 vvz js p-acp dt j-vvg n2, p-acp ro-crq j vbz vvn, dt d n2 j.
(7) sermon (DIV1)
824
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2814
'Tis more consonant to Reason, that where there are greater Mercies, there should be greater returns of Affection.
It's more consonant to Reason, that where there Are greater mercies, there should be greater returns of Affection.
pn31|vbz n1 n1 p-acp n1, cst c-crq pc-acp vbr jc n2, pc-acp vmd vbi jc n2 pp-f n1.
(7) sermon (DIV1)
824
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2815
Remission of Sins is the greatest evidence of God's Love, and therefore should be the greatest incentive of ours.
Remission of Sins is the greatest evidence of God's Love, and Therefore should be the greatest incentive of ours.
n1 pp-f n2 vbz dt js n1 pp-f npg1 n1, cc av vmd vbi dt js j pp-f png12.
(7) sermon (DIV1)
824
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2816
And indeed Christ never appears to a Penitent with a more comely air in his Countenance,
And indeed christ never appears to a Penitent with a more comely air in his Countenance,
cc av np1 av-x vvz p-acp dt j-jn p-acp dt av-dc j n1 p-acp po31 n1,
(7) sermon (DIV1)
824
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2817
than upon the removal of great Judgments, or the pardon of great Sins. Isa. 4.2.
than upon the removal of great Judgments, or the pardon of great Sins. Isaiah 4.2.
cs p-acp dt n1 pp-f j n2, cc dt n1 pp-f j n2. np1 crd.
(7) sermon (DIV1)
824
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2818
In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely, In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely,
p-acp d n1 vmb dt n1 pp-f dt n1 vbb j cc j, cc dt n1 pp-f dt n1 vmb vbi j cc j,
(7) sermon (DIV1)
824
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2819
for them that are escaped of Israel. for them that Are escaped of Israel.
p-acp pno32 cst vbr vvn pp-f np1.
(7) sermon (DIV1)
824
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2820
In that day, in what day? After great Judgments, v. 1. and in the foregoing Chapter, in purging away great filth, v. 4. The Branch Jesus appears most lovely,
In that day, in what day? After great Judgments, v. 1. and in the foregoing Chapter, in purging away great filth, v. 4. The Branch jesus appears most lovely,
p-acp cst n1, p-acp r-crq n1? p-acp j n2, n1 crd cc p-acp dt vvg n1, p-acp vvg av j n1, n1 crd dt n1 np1 vvz ds j,
(7) sermon (DIV1)
824
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2821
when he comes laden with the fruit of Grace, with the sanctifying juice of his Blood;
when he comes laden with the fruit of Grace, with the sanctifying juice of his Blood;
c-crq pns31 vvz vvn p-acp dt n1 pp-f n1, p-acp dt j-vvg n1 pp-f po31 n1;
(7) sermon (DIV1)
824
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2822
as a ripe bunch of Grapes looks pleasantly in a thirsty Traveller's Eye. This Convert Paul was more affectionate to Christ than any of the other Apostles:
as a ripe bunch of Grapes looks pleasantly in a thirsty Traveller's Eye. This Convert Paul was more affectionate to christ than any of the other Apostles:
c-acp dt j n1 pp-f n2 vvz av-j p-acp dt j ng1 n1. np1 vvb np1 vbds av-dc j p-acp np1 cs d pp-f dt j-jn n2:
(7) sermon (DIV1)
824
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2823
For when he could not look upon him, he is enamour'd on his very Name,
For when he could not look upon him, he is enamoured on his very Name,
c-acp c-crq pns31 vmd xx vvi p-acp pno31, pns31 vbz j-vvn p-acp po31 j n1,
(7) sermon (DIV1)
824
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2824
and delights to express it no less than 500 times, as, I remember some have numbred it in his Epistles;
and delights to express it no less than 500 times, as, I Remember Some have numbered it in his Epistles;
cc n2 pc-acp vvi pn31 av-dx av-dc cs crd n2, c-acp, pns11 vvb d vhb vvn pn31 p-acp po31 n2;
(7) sermon (DIV1)
824
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2825
more proportionably than Peter, James and John did in what they writ. 3. Service and Obedience.
more proportionably than Peter, James and John did in what they writ. 3. Service and obedience.
av-dc av-j cs np1, np1 cc np1 vdd p-acp r-crq pns32 vvd. crd n1 cc n1.
(7) sermon (DIV1)
824
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Such will endeavour to redeem the time, because their former days have been so evil,
Such will endeavour to Redeem the time, Because their former days have been so evil,
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and recover those advantages of Service, which they lost by a course of Sin. They will labour that the largeness of their Sin may be answered by an extension of their Zeal.
and recover those advantages of Service, which they lost by a course of Sin. They will labour that the largeness of their since may be answered by an extension of their Zeal.
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Such will be almost as much asham'd to do but common service, as they are now asham'd of their scarlet Sins.
Such will be almost as much ashamed to do but Common service, as they Are now ashamed of their scarlet Sins.
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As Men, the further they go bacward, the greater leap they usually take forward. Grace instructs a man in holiness out of gratitude. Tit. 2.12. The Grace of God teacheth us to deny ungodliness and worldly lusts, that we should live soberly, righteously and godly in this present world. Grace teacheth us.
As Men, the further they go backward, the greater leap they usually take forward. Grace instructs a man in holiness out of gratitude. Tit. 2.12. The Grace of God Teaches us to deny ungodliness and worldly Lustiest, that we should live soberly, righteously and godly in this present world. Grace Teaches us.
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The greater the Grace, the more pressing is the Instruction; as it doth increase gratitude, it doth increase service.
The greater the Grace, the more pressing is the Instruction; as it does increase gratitude, it does increase service.
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That Peter, who had been so criminal in denying his Master, and adding Perjury to his Perfidiousness, was as active in service,
That Peter, who had been so criminal in denying his Master, and adding Perjury to his Perfidiousness, was as active in service,
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as he had been in apostacy. He laid the first Stone of the Christian Church among the Jews after Christ's Ascension:
as he had been in apostasy. He laid the First Stone of the Christian Church among the jews After Christ's Ascension:
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He preached the first Sermon to them, and charg'd them home with his Master's Murther, Act. 2. He was also the Spokesman in all business, describ'd in the first six Chapters of the Acts. He laid also the first foundation of the Gentile Church:
He preached the First Sermon to them, and charged them home with his Masters Murder, Act. 2. He was also the Spokesman in all business, described in the First six Chapters of the Acts. He laid also the First Foundation of the Gentile Church:
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For God in a Vision revealed to him the calling of the Gentiles, passing by all the other Apostles, to whom it was not known but by Peter 's Relation , Acts 15.7.
For God in a Vision revealed to him the calling of the Gentiles, passing by all the other Apostles, to whom it was not known but by Peter is Relation, Acts 15.7.
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Men and brethren, ye know how that a good while ago, God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. Men and brothers, you know how that a good while ago, God made choice among us, that the Gentiles by my Mouth should hear the word of the gospel, and believe.
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A good while ago, which good while ago refers to the time Matt. 16.18. wherein Christ said, Ʋpon this Rock will I build my Church. A good while ago, which good while ago refers to the time Matt. 16.18. wherein christ said, Ʋpon this Rock will I built my Church.
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He was chosen by God to this purpose, i. e. separated from the rest of the Apostles, and adorn'd with this Prerogative.
He was chosen by God to this purpose, i. e. separated from the rest of the Apostles, and adorned with this Prerogative.
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Great Sins did not make Christ change his Resolution.
Great Sins did not make christ change his Resolution.
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Never an Apostle that had been bred up under Christ's Wing, that was so active an Instrument as this Paul, who had been so bitter an Enemy.
Never an Apostle that had been bred up under Christ's Wing, that was so active an Instrument as this Paul, who had been so bitter an Enemy.
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He labour'd more abundantly than all, 1 Cor. 15.10. In matters of obedience he would not ask counsel of Flesh and Blood, Gal. 1.16. Immediately I conferred not with flesh and blood.
He laboured more abundantly than all, 1 Cor. 15.10. In matters of Obedience he would not ask counsel of Flesh and Blood, Gal. 1.16. Immediately I conferred not with Flesh and blood.
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He was quick in his obedience. He had endeavour'd to weaken Christ's Kingdom; he now endeavours to list men in his Service.
He was quick in his Obedience. He had endeavoured to weaken Christ's Kingdom; he now endeavours to list men in his Service.
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He had breathed out Threatnings, he now breathes out Affections; He could even spend and be spent for the interest of his Saviour.
He had breathed out Threatenings, he now breathes out Affections; He could even spend and be spent for the Interest of his Saviour.
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And usually we find converted Souls most active in the exercise of that Grace which is most contrary to that which was their darling Sin. 4. Humility and Self-emptiness.
And usually we find converted Souls most active in the exercise of that Grace which is most contrary to that which was their darling Sin. 4. Humility and Self-emptiness.
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Christ chose the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, 1 Cor. 1.26, 27. that nothing should be attributed to their Worth and Dignity,
christ chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that Are mighty, 1 Cor. 1.26, 27. that nothing should be attributed to their Worth and Dignity,
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but to his Grace and Mercy.
but to his Grace and Mercy.
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Were the Gospel discover'd only to the wise, they would look upon it rather as a discovery made by the Opticks of their own Reason.
Were the Gospel discovered only to the wise, they would look upon it rather as a discovery made by the Optics of their own Reason.
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And if God did bestow his Grace only upon men of unspotted Conversations, they would rather think it a debt God stood obliged to pay them,
And if God did bestow his Grace only upon men of unspotted Conversations, they would rather think it a debt God stood obliged to pay them,
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than a free act of Grace. As God reveals knowledge to the simplest, Matth. 2.25. so he doth manifest Grace to the sinfullest;
than a free act of Grace. As God reveals knowledge to the simplest, Matthew 2.25. so he does manifest Grace to the sinfullest;
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and as Christ blest his Father for that, so no doubt but he doth return the same thanks for this.
and as christ blessed his Father for that, so no doubt but he does return the same thanks for this.
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Such great Sinners receive all from God, and so have more reason to hang down their heads;
Such great Sinners receive all from God, and so have more reason to hang down their Heads;
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others may sometimes cast many a loving look to their own Righteousness, and like Nebuchadnezzar, glory, This is the Babylon which I have built;
Others may sometime cast many a loving look to their own Righteousness, and like Nebuchadnezzar, glory, This is the Babylon which I have built;
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and boast of their good Acts, and freedom from the common Pollutions of the World.
and boast of their good Acts, and freedom from the Common Pollutions of the World.
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But such who were fallen over head and ears in the mire, and were dirty all over, have no cause to boast:
But such who were fallen over head and ears in the mire, and were dirty all over, have no cause to boast:
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For God did not find them, but made them worthy. They brought nothing but Dirt and Rags, that were not worthy the washing;
For God did not find them, but made them worthy. They brought nothing but Dirt and Rags, that were not worthy the washing;
c-acp np1 vdd xx vvi pno32, cc-acp vvd pno32 j. pns32 vvd pix cc-acp n1 cc n2, cst vbdr xx j dt n-vvg;
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only God would pick glory out of their worthlesness, to his own Grace. Such are sensible, that God was not their debtor, but they his;
only God would pick glory out of their worthlessness, to his own Grace. Such Are sensible, that God was not their debtor, but they his;
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and that there was nothing in them to oblige God to bestow the least Mite of mercy on them.
and that there was nothing in them to oblige God to bestow the least Mite of mercy on them.
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Therefore we find not one of these mountainous Sinners in Scripture ascribing their Conversion to their own strength or merit.
Therefore we find not one of these mountainous Sinners in Scripture ascribing their Conversion to their own strength or merit.
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As no Apostle was so God-magnifying, so none was so Self-vilifying as Paul; though he was the greatest Apostle,
As no Apostle was so God-magnifying, so none was so Self-vilifying as Paul; though he was the greatest Apostle,
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yet he accounts himself less than the least of all Saints, Eph. 3.8. Unto me who am less than the least of all saints.
yet he accounts himself less than the least of all Saints, Ephesians 3.8. Unto me who am less than the least of all Saints.
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Surely he might have put himself equal to the least, it would have been great humility to do so;
Surely he might have put himself equal to the least, it would have been great humility to do so;
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but he is more humble than so, even less than the least;
but he is more humble than so, even less than the least;
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less even than him who was only fit to be a Door-keeper in the House of God.
less even than him who was only fit to be a Doorkeeper in the House of God.
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And he esteems himself not only unworthy of the Office of an Apostle, but of the very Name, 1 Cor. 15.9. Not worthy, not only to be, but to be call'd an Apostle.
And he esteems himself not only unworthy of the Office of an Apostle, but of the very Name, 1 Cor. 15.9. Not worthy, not only to be, but to be called an Apostle.
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And why? because of his former Sin; because I persecuted the Church of God. The remembrance of his great Sin before his Conversion, kept him humble.
And why? Because of his former since; Because I persecuted the Church of God. The remembrance of his great since before his Conversion, kept him humble.
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And in v. 10. when he had a little boasted of his abundant labour, he checks himself presently, yet not I, but the grace of God.
And in v. 10. when he had a little boasted of his abundant labour, he Checks himself presently, yet not I, but the grace of God.
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He attributes his very being as a Christian, as well as his Actions, to the same Cause, viz. the Grace of God;
He attributes his very being as a Christian, as well as his Actions, to the same Cause, viz. the Grace of God;
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by Grace I am what I am. So Gal. 1.16. how doth Paul attribute to Grace; pleased by his grace, reveal; Revelation, not Acquisition.
by Grace I am what I am. So Gal. 1.16. how does Paul attribute to Grace; pleased by his grace, reveal; Revelation, not Acquisition.
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5. Bewailing of Sin, and self-abhorrency for it.
5. Bewailing of since, and self-abhorrency for it.
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When Men are first translated out of darkness into the Kingdom of Christ, and begin to know Christ truly, the ways of their former ignorance are very bitter and uncouth things unto them.
When Men Are First translated out of darkness into the Kingdom of christ, and begin to know christ truly, the ways of their former ignorance Are very bitter and uncouth things unto them.
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The very disproportion and unsuitableness of them to the sweetness of that Grace, which now they taste from the hand of Jesus, is an offence to them, and hateful to their thoughts.
The very disproportion and unsuitableness of them to the sweetness of that Grace, which now they taste from the hand of jesus, is an offence to them, and hateful to their thoughts.
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Therefore the more Sin a man hath run into before his return to God, the more he sees the vileness of his own Nature,
Therefore the more since a man hath run into before his return to God, the more he sees the vileness of his own Nature,
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and consequently the more he abhors himself. Ezek. 36.31. Then shall you remember your iniquities, and shall loath your selves. When? v. 29. when God had accomplish'd the Promise of saving them from all their uncleanness.
and consequently the more he abhors himself. Ezekiel 36.31. Then shall you Remember your iniquities, and shall loath your selves. When? v. 29. when God had accomplished the Promise of Saving them from all their uncleanness.
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They shall remember with abhorrency what was their own Sin, and shall enjoy what is purely God's.
They shall Remember with abhorrency what was their own since, and shall enjoy what is purely God's.
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Time of pardoning great Sins, is the time of great Self-loathing;
Time of pardoning great Sins, is the time of great Self-loathing;
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such prove the holiest Persons, because they have had more experience of the Evil of Sin.
such prove the Holiest Persons, Because they have had more experience of the Evil of Sin.
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Such are asham'd of their Sins not only at the instant of their Conversion, but afterwards, every time they remember them; Rom. 6.21.
Such Are ashamed of their Sins not only At the instant of their Conversion, but afterwards, every time they Remember them; Rom. 6.21.
d vbr j pp-f po32 n2 xx av-j p-acp dt n-jn pp-f po32 n1, p-acp av, d n1 pns32 vvb pno32; np1 crd.
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What fruit had you then in those things whereof you are now asham'd? Now, at that time, when Paul writ to them;What fruit had you then in those things whereof you Are now ashamed? Now, At that time, when Paul writ to them;
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the very shame of their Sins stuck upon them, though they had been converted before.
the very shame of their Sins stuck upon them, though they had been converted before.
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The more they grew in the experimental knowledge of God and his goodness, the more a holy shame for Sins committed in their natural condition was stirr'd in their Consciences;
The more they grew in the experimental knowledge of God and his Goodness, the more a holy shame for Sins committed in their natural condition was stirred in their Consciences;
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and they could not but blush every time they consider'd how dirty they had been towards God.
and they could not but blush every time they considered how dirty they had been towards God.
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Now the greater the shame, the greater the hatred of the occasion of that shame, and the more exact the watchfulness against it.
Now the greater the shame, the greater the hatred of the occasion of that shame, and the more exact the watchfulness against it.
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As a man that hath fallen into some Slough by some stumble or over-sight, when he travels that way again, he cannot but remember what a pickle he was in,
As a man that hath fallen into Some Slough by Some Stumble or oversight, when he travels that Way again, he cannot but Remember what a pickle he was in,
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2883
and will be watchful lest he meet with the same mishap.
and will be watchful lest he meet with the same mishap.
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(7) sermon (DIV1)
837
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2884
Whose heart was more melted by mercy than Mary Magdalen ' s? All the Pharisees that Christ converted never rain'd such showers of Tears;
Whose heart was more melted by mercy than Marry Magdalen ' s? All the Pharisees that christ converted never rained such showers of Tears;
rg-crq n1 vbds av-dc vvn p-acp n1 cs uh np1 ' zz? av-d dt np1 cst np1 vvd av vvn d n2 pp-f n2;
(7) sermon (DIV1)
837
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2885
How she useth all her Instruments of Sin to be Servants to her Repentance!
How she uses all her Instruments of since to be Servants to her Repentance!
c-crq pns31 vvz d po31 n2 pp-f n1 pc-acp vbi ng1 p-acp po31 n1!
(7) sermon (DIV1)
837
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2886
Her Eyes, which had enflam'd so many Hearts, been Snares to catch men, she makes the Conduits to convey her penitential Tears to her Saviour's Feet.
Her Eyes, which had inflamed so many Hearts, been Snares to catch men, she makes the Conduits to convey her penitential Tears to her Saviour's Feet.
po31 n2, r-crq vhd vvn av d n2, vbn n2 pc-acp vvi n2, pns31 vvz dt n2 pc-acp vvi po31 j n2 p-acp po31 ng1 n2.
(7) sermon (DIV1)
837
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2887
Her Hair, which had engross'd so much time in the curiosity of Dresses, she uses as a Towel to wipe them.
Her Hair, which had engrossed so much time in the curiosity of Dresses, she uses as a Towel to wipe them.
po31 n1, r-crq vhd vvn av d n1 p-acp dt n1 pp-f n2, pns31 vvz p-acp dt n1 pc-acp vvi pno32.
(7) sermon (DIV1)
837
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2888
The Ointment she had us'd for the tricking up her self, to gratify the Senses of her Lovers, she pours out to embalm her Lord.
The Ointment she had used for the tricking up her self, to gratify the Senses of her Lovers, she pours out to embalm her Lord.
dt n1 pns31 vhd vvn p-acp dt vvg a-acp po31 n1, pc-acp vvi dt n2 pp-f po31 n2, pns31 vvz av pc-acp vvi po31 n1.
(7) sermon (DIV1)
837
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2889
Her Lusts should have no more of her choicest things, but her Saviour should have all.
Her Lustiest should have no more of her Choicest things, but her Saviour should have all.
po31 n2 vmd vhi dx dc pp-f po31 js n2, cc-acp po31 n1 vmd vhi d.
(7) sermon (DIV1)
837
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2890
She would keep them not so much for her own use, as his. 6. Faith and Dependance.
She would keep them not so much for her own use, as his. 6. Faith and Dependence.
pns31 vmd vvi pno32 xx av av-d c-acp po31 d n1, c-acp png31. crd n1 cc n1.
(7) sermon (DIV1)
837
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2891
1. At present in the instant of the first act of Faith.
1. At present in the instant of the First act of Faith.
crd p-acp j p-acp dt n-jn pp-f dt ord n1 pp-f n1.
(7) sermon (DIV1)
839
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2892
Great Sins makes us appear in the Court of Justification, sub forma impii, with a naked Faith,
Great Sins makes us appear in the Court of Justification, sub forma Impious, with a naked Faith,
j n2 vvz pno12 vvi p-acp dt n1 pp-f n1, fw-la fw-la fw-la, p-acp dt j n1,
(7) sermon (DIV1)
840
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when we have nothing to merit it, but much to deserve the contrary, Rom. 4.5. — believes on him that justifies the ungodly.
when we have nothing to merit it, but much to deserve the contrary, Rom. 4.5. — believes on him that Justifies the ungodly.
c-crq pns12 vhb pix pc-acp vvi pn31, cc-acp av-d pc-acp vvi dt n-jn, np1 crd. — vvz p-acp pno31 cst vvz dt j.
(7) sermon (DIV1)
840
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2894
The more ungodly, the more elevated is that Faith which lays hold on God.
The more ungodly, the more elevated is that Faith which lays hold on God.
dt av-dc j, dt av-dc vvn vbz cst n1 r-crq vvz vvi p-acp np1.
(7) sermon (DIV1)
840
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2895
Thomas his unbelief was very black, for he had refus'd to give credit to all the Testimonies of the Disciples concerning Christ's Resurrection;Thomas his unbelief was very black, for he had refused to give credit to all the Testimonies of the Disciples Concerning Christ's Resurrection;
np1 po31 n1 vbds av j-jn, c-acp pns31 vhd vvn pc-acp vvi n1 p-acp d dt n2 pp-f dt n2 vvg npg1 n1;
(7) sermon (DIV1)
840
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2896
but when he was sensible of his Crime, and so kindly dealt with by his Saviour, he puts forth a stronger act of Faith than any of the rest, Joh. 20.28.
but when he was sensible of his Crime, and so kindly dealt with by his Saviour, he puts forth a Stronger act of Faith than any of the rest, John 20.28.
cc-acp c-crq pns31 vbds j pp-f po31 n1, cc av av-j vvn p-acp p-acp po31 n1, pns31 vvz av dt jc n1 pp-f n1 cs d pp-f dt n1, np1 crd.
(7) sermon (DIV1)
840
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My Lord, and my God! His Faith was not satisfi'd with a single my; he gives him more honourable Titles,My Lord, and my God! His Faith was not satisfied with a single my; he gives him more honourable Titles,
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(7) sermon (DIV1)
840
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and his heart grasps him more closely and affectionately than any of the rest.
and his heart grasps him more closely and affectionately than any of the rest.
cc po31 n1 vvz pno31 av-dc av-j cc av-j cs d pp-f dt n1.
(7) sermon (DIV1)
840
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2899
The man that was born blind, and curd by Christ, owns him, acts some Faith before the Pharisees, Joh. 9.33. If this man were not of God, he could do nothing, v. 39. And he said, I believe, and he worshipped him.
The man that was born blind, and curd by christ, owns him, acts Some Faith before the Pharisees, John 9.33. If this man were not of God, he could do nothing, v. 39. And he said, I believe, and he worshipped him.
dt n1 cst vbds vvn j, cc vvn p-acp np1, vvz pno31, vvz d n1 p-acp dt np2, np1 crd. cs d n1 vbdr xx pp-f np1, pns31 vmd vdi pix, n1 crd cc pns31 vvd, pns11 vvb, cc pns31 vvd pno31.
(7) sermon (DIV1)
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But when Christ comes to talk with him particularly, v. 36, 37, 38. he believes.
But when christ comes to talk with him particularly, v. 36, 37, 38. he believes.
p-acp c-crq np1 vvz pc-acp vvi p-acp pno31 av-j, n1 crd, crd, crd pns31 vvz.
(7) sermon (DIV1)
841
Page 94
2901
When Christ comes to talk with a great Sinner, one that hath had Diseases naturally incurable, he exerts a stronger Faith than others.
When christ comes to talk with a great Sinner, one that hath had Diseases naturally incurable, he exerts a Stronger Faith than Others.
c-crq np1 vvz pc-acp vvi p-acp dt j n1, pi cst vhz vhn n2 av-j j, pns31 vvz dt jc n1 cs n2-jn.
(7) sermon (DIV1)
841
Page 94
2902
'Tis then, Lord, I believe, and 'tis a Faith accompani'd with an Adoration. 2. In following Occasions.
It's then, Lord, I believe, and it's a Faith accompanied with an Adoration. 2. In following Occasions.
pn31|vbz av, n1, pns11 vvb, cc pn31|vbz dt n1 vvd p-acp dt n1. crd p-acp vvg n2.
(7) sermon (DIV1)
841
Page 94
2903
Pardoning such great Sins, and converting such great Sinners, is the best Credential Letter Christ brings with him from Heaven;
Pardoning such great Sins, and converting such great Sinners, is the best Credential letter christ brings with him from Heaven;
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(7) sermon (DIV1)
843
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2904
Men naturally would scarce believe him for his own sake, but for his Works sake they would;
Men naturally would scarce believe him for his own sake, but for his Works sake they would;
n2 av-j vmd av-j vvi pno31 p-acp po31 d n1, cc-acp p-acp po31 vvz n1 pns32 vmd;
(7) sermon (DIV1)
843
Page 95
2905
because they are more led by Sense than Faith.
Because they Are more led by Sense than Faith.
c-acp pns32 vbr dc vvn p-acp n1 cs n1.
(7) sermon (DIV1)
843
Page 95
2906
This Christ knew, when he bids his Disciples believe him for the Works sake, that he was sent by God,
This christ knew, when he bids his Disciples believe him for the Works sake, that he was sent by God,
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(7) sermon (DIV1)
843
Page 95
2907
and that they are unanimous in this Work of Grace, as well as in other Works, Joh. 14.11. Believe me, that I am in the Father, and the Father in me, or else believe me for the very works sake.
and that they Are unanimous in this Work of Grace, as well as in other Works, John 14.11. Believe me, that I am in the Father, and the Father in me, or Else believe me for the very works sake.
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(7) sermon (DIV1)
843
Page 95
2908
Therefore those that have been Partakers of this Converting Grace, if they stagger, and doubt afterwards, they give the greatest affront to Christ.
Therefore those that have been Partakers of this Converting Grace, if they stagger, and doubt afterwards, they give the greatest affront to christ.
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(7) sermon (DIV1)
843
Page 95
2909
For their unbelief is not only against his Person, but against his Work too.
For their unbelief is not only against his Person, but against his Work too.
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(7) sermon (DIV1)
844
Page 95
2910
That he has far more reason to say to such, than he did to his Disciples, Mat. 17.17. How long shall I be with you!
That he has Far more reason to say to such, than he did to his Disciples, Mathew 17.17. How long shall I be with you!
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(7) sermon (DIV1)
844
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2911
&c. what should I stay to do such great Works as these, and cannot be believed?etc. what should I stay to do such great Works as these, and cannot be believed?
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(7) sermon (DIV1)
844
Page 96
2912
Such great Sins pardon'd, and escap'd, make men take faster hold of Christ afterward.
Such great Sins pardoned, and escaped, make men take faster hold of christ afterwards.
d j n2 vvn, cc vvn, vvb n2 vvi jc n1 pp-f np1 av.
(7) sermon (DIV1)
845
Page 96
2913
As a man that hath lately got out of a deep Lake, wherein there were many Serpents, Crocodiles,
As a man that hath lately god out of a deep Lake, wherein there were many Serpents, Crocodiles,
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(7) sermon (DIV1)
845
Page 96
2914
and Venomous Creatures, which he has escap'd, and has no Sanctuary to protect him from their fury,
and Venomous Creatures, which he has escaped, and has no Sanctuary to Pact him from their fury,
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(7) sermon (DIV1)
845
Page 96
2915
but by hanging upon a small Bough;
but by hanging upon a small Bough;
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(7) sermon (DIV1)
845
Page 96
2916
when he looks down upon them, and sees them gaping for him, and ready to devour him,
when he looks down upon them, and sees them gaping for him, and ready to devour him,
c-crq pns31 vvz a-acp p-acp pno32, cc vvz pno32 vvg p-acp pno31, cc j pc-acp vvi pno31,
(7) sermon (DIV1)
845
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2917
if he were within their reach, he will summon up all his strength to hold fast that Branch.
if he were within their reach, he will summon up all his strength to hold fast that Branch.
cs pns31 vbdr p-acp po32 n1, pns31 vmb vvi a-acp d po31 n1 pc-acp vvi av-j d n1.
(7) sermon (DIV1)
845
Page 96
2918
In such a day will the Branch of the Lord also be beautiful and glorious.
In such a day will the Branch of the Lord also be beautiful and glorious.
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(7) sermon (DIV1)
845
Page 96
2919
Certainly, when the Soul went out to Christ in so desperate a Condition, with the load of guilt and discouragement upon it,
Certainly, when the Soul went out to christ in so desperate a Condition, with the load of guilt and discouragement upon it,
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(7) sermon (DIV1)
846
Page 96
2920
and resolv'd to venture upon him come what would of it, and found success;
and resolved to venture upon him come what would of it, and found success;
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(7) sermon (DIV1)
846
Page 96
2921
As it was the boldest adventure, which the Scripture frequently calls boldness, so 'tis the greatest encouragement to come to Christ upon any occasion whatsoever hereafter.
As it was the Boldest adventure, which the Scripture frequently calls boldness, so it's the greatest encouragement to come to christ upon any occasion whatsoever hereafter.
c-acp pn31 vbds dt js n1, r-crq dt n1 av-j vvz n1, av pn31|vbz dt js n1 pc-acp vvi p-acp np1 p-acp d n1 r-crq av.
(7) sermon (DIV1)
846
Page 96
2922
This first act of Faith is of so noble and generous a quality, that 'tis set as the Copy of all following Acts of Faith, 3. Heb. 14. Beginning of your confidence; NONLATINALPHABET;
This First act of Faith is of so noble and generous a quality, that it's Set as the Copy of all following Acts of Faith, 3. Hebrew 14. Beginning of your confidence;;
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(7) sermon (DIV1)
846
Page 97
2923
the primary Act of Faith, which was the principal Act of Confidence.
the primary Act of Faith, which was the principal Act of Confidence.
dt j n1 pp-f n1, r-crq vbds dt j-jn n1 pp-f n1.
(7) sermon (DIV1)
846
Page 97
2924
Though there is a greater strength in the habit of Faith after Conversion, yet the first exercise of it upon Christ is the boldest and most vigorous,
Though there is a greater strength in the habit of Faith After Conversion, yet the First exercise of it upon christ is the Boldest and most vigorous,
cs pc-acp vbz dt jc n1 p-acp dt n1 pp-f n1 p-acp n1, av dt ord n1 pp-f pn31 p-acp np1 vbz dt js cc av-ds j,
(7) sermon (DIV1)
847
Page 97
2925
because it was for the saving the life, when the Soul saw no recovery any way but in Christ;
Because it was for the Saving the life, when the Soul saw no recovery any Way but in christ;
c-acp pn31 vbds p-acp dt vvg dt n1, c-crq dt n1 vvd dx n1 d n1 cc-acp p-acp np1;
(7) sermon (DIV1)
847
Page 97
2926
and the most noble, when it was under the discouragements of such mountains of Guilt. It also gave Christ the greatest Honour;
and the most noble, when it was under the discouragements of such Mountains of Gilded. It also gave christ the greatest Honour;
cc dt av-ds j, c-crq pn31 vbds p-acp dt n2 pp-f d n2 pp-f j-vvn. pn31 av vvd np1 dt js n1;
(7) sermon (DIV1)
847
Page 97
2927
for it was an act of greater Confidence in him than any succeeding act could be.
for it was an act of greater Confidence in him than any succeeding act could be.
c-acp pn31 vbds dt n1 pp-f jc n1 p-acp pno31 cs d j-vvg n1 vmd vbi.
(7) sermon (DIV1)
848
Page 97
2928
Now if thou didst put forth such a high and daring Act of Faith, when all thy sins hung about thee,
Now if thou didst put forth such a high and daring Act of Faith, when all thy Sins hung about thee,
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(7) sermon (DIV1)
848
Page 97
2929
and thou hadst neither a Hur or Aaron to hold up thy hands, with much more confidence mayest thou come now,
and thou Hadst neither a Hur or Aaron to hold up thy hands, with much more confidence Mayest thou come now,
cc pns21 vhd2 d dt zz cc np1 pc-acp vvi a-acp po21 n2, p-acp d dc n1 vm2 pns21 vvi av,
(7) sermon (DIV1)
848
Page 97
2930
since thou hast tried how successful thy first Faith hath been.
since thou hast tried how successful thy First Faith hath been.
c-acp pns21 vh2 vvn c-crq j po21 ord n1 vhz vbn.
(7) sermon (DIV1)
848
Page 97
2931
So when Temptations assault thee, and the Devil with all his black Legions besets thee round, thou art not in a worse condition than at the first,
So when Temptations assault thee, and the devil with all his black Legions besets thee round, thou art not in a Worse condition than At the First,
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(7) sermon (DIV1)
848
Page 97
2932
when all thy sins did not only besiege thee, but possess thee;
when all thy Sins did not only besiege thee, but possess thee;
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(7) sermon (DIV1)
848
Page 98
2933
well may such a Soul say, If I acted Faith when the Devil had all the Strong-holds in me, at the worst;
well may such a Soul say, If I acted Faith when the devil had all the Strongholds in me, At the worst;
av vmb d dt n1 vvb, cs pns11 vvd n1 c-crq dt n1 vhd d dt j p-acp pno11, p-acp dt js;
(7) sermon (DIV1)
848
Page 98
2934
now 'tis but to start out, and exercise the power of that first Faith. 3. In case of Corruptions likewise, and unmaster'd sins:
now it's but to start out, and exercise the power of that First Faith. 3. In case of Corruptions likewise, and unmastered Sins:
av pn31|vbz p-acp pc-acp vvi av, cc vvi dt n1 pp-f cst ord n1. crd p-acp n1 pp-f n2 av, cc j n2:
(7) sermon (DIV1)
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2935
I have great Corruptions, but the Power which raised Christ, raised me, when I had greater Stones upon me, wherewith I had even wearied God himself;
I have great Corruptions, but the Power which raised christ, raised me, when I had greater Stones upon me, wherewith I had even wearied God himself;
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(7) sermon (DIV1)
849
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2936
and now when I have fewer, though they are too great still, shall I despair of that Power which wrought greater Miracles for me,
and now when I have fewer, though they Are too great still, shall I despair of that Power which wrought greater Miracles for me,
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(7) sermon (DIV1)
849
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2937
and threw away my Grave-Stones, when I was not able to stir my self?
and threw away my Grave-Stones, when I was not able to stir my self?
cc vvd av po11 n2, c-crq pns11 vbds xx j pc-acp vvi po11 n1?
(7) sermon (DIV1)
849
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2938
4. So in case of Desertion. I'll venture to go to God, let him frown and strike;
4. So in case of Desertion. I'll venture to go to God, let him frown and strike;
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(7) sermon (DIV1)
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2939
for I am sure I did once go to him when I was his absolute sworn Enemy,
for I am sure I did once go to him when I was his absolute sworn Enemy,
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(7) sermon (DIV1)
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Page 98
2940
and he had not a greater Hater of him in the world than I was, and he did receive me:
and he had not a greater Hater of him in the world than I was, and he did receive me:
cc pns31 vhd xx dt jc n1 pp-f pno31 p-acp dt n1 cs pns11 vbds, cc pns31 vdd vvi pno11:
(7) sermon (DIV1)
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I am not worse now than I was at that time; for I love him, and would do all that I can to please him;
I am not Worse now than I was At that time; for I love him, and would do all that I can to please him;
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(7) sermon (DIV1)
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2942
therefore I will press into his Presence now, and try the success of my first Faith.
Therefore I will press into his Presence now, and try the success of my First Faith.
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(7) sermon (DIV1)
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2943
Such mens Faith is usually a more generous Faith, because they have less of the Principle of Reason to support it.
Such men's Faith is usually a more generous Faith, Because they have less of the Principle of Reason to support it.
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(7) sermon (DIV1)
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'Tis like that of Abraham 's, a believing in hope against hope, 4. Rom. 18. A Faith against mighty and mountainous opposition of high and mighty sins, that might scare a man from such acts of Faith,
It's like that of Abraham is, a believing in hope against hope, 4. Rom. 18. A Faith against mighty and mountainous opposition of high and mighty Sins, that might scare a man from such acts of Faith,
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(7) sermon (DIV1)
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and establish a diffidence of the Promises of God in the Soul:
and establish a diffidence of the Promises of God in the Soul:
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(7) sermon (DIV1)
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God receives no more Glory from the Faith of any, than from those of the greatest Sinners through their Repentance. 7thly. Fear and Reverence.
God receives no more Glory from the Faith of any, than from those of the greatest Sinners through their Repentance. 7thly. fear and reverence.
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(7) sermon (DIV1)
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2947
Such will never despise the Riches of that Goodness and Patience which has been given out to him, 2 Rom. 4. because it has led him to repentance;
Such will never despise the Riches of that goodness and Patience which has been given out to him, 2 Rom. 4. Because it has led him to Repentance;
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and he will not provoke that Goodness which is conducting him to the enjoyment of all the fruits of Repentance, to throw him off.
and he will not provoke that goodness which is conducting him to the enjoyment of all the fruits of Repentance, to throw him off.
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There is forgiveness with thee, saith David, 130. Psal. 4. that thou mayest be feared, or worshipped.There is forgiveness with thee, Says David, 130. Psalm 4. that thou Mayest be feared, or worshipped.
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If God should set a mark of Death upon every Iniquity, who could stand in his presence,
If God should Set a mark of Death upon every Iniquity, who could stand in his presence,
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or have any hope to be heard; but because he is a God of forgiveness, therefore he is reverenced;
or have any hope to be herd; but Because he is a God of forgiveness, Therefore he is reverenced;
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therefore the more Forgiveness he doth expend upon any, the more he is reverenc'd.
Therefore the more Forgiveness he does expend upon any, the more he is reverenced.
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After a man's return to God, his fear of God is increased upon a more ingenuous account;
After a Man's return to God, his Fear of God is increased upon a more ingenuous account;
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for he fears God and his goodness, 3. Hos. 5. whereas before he feared God and his Power, God and his Justice.
for he fears God and his Goodness, 3. Hos. 5. whereas before he feared God and his Power, God and his justice.
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And the Jews of whom he there speaks, shall fear, or reverence that Goodness the more;
And the jews of whom he there speaks, shall Fear, or Reverence that goodness the more;
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because the sin he has pardoned was so great, as the crucifying the Son of God, which according to their Fathers Wish lay upon the heads of all their Posterity.
Because the since he has pardoned was so great, as the crucifying the Son of God, which according to their Father's Wish lay upon the Heads of all their Posterity.
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God's Goodness once tasted, will make Ingenuity afraid to offend him.
God's goodness once tasted, will make Ingenuity afraid to offend him.
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Self interest also will make them afraid to provoke that Mercy that formerly relieved them, to cashier them out of his Favour.
Self Interest also will make them afraid to provoke that Mercy that formerly relieved them, to cashier them out of his Favour.
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When the man was in the deep Dungeon, where the Fetters of Sin entred into his very Soul,
When the man was in the deep Dungeon, where the Fetters of since entered into his very Soul,
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and bound up under the Terrors of the Law, when Mercy stepped in, and delivered him, and poured Oyl into his Wounds, He will be afraid to provoke that Mercy to leave him in the same condition in which it found him,
and bound up under the Terrors of the Law, when Mercy stepped in, and Delivered him, and poured Oil into his Wounds, He will be afraid to provoke that Mercy to leave him in the same condition in which it found him,
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and from whence it drew him.
and from whence it drew him.
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He will be loath to be numbred amongst the Crew of Transgressors, and Bank of Gally-slaves, from whence he has been redeemed.
He will be loath to be numbered among the Crew of Transgressors, and Bank of Galley slaves, from whence he has been redeemed.
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He that hath tasted the bitterness of Sin, will fear to commit it; and he that hath felt the sweetness of Mercy, will fear to offend it.
He that hath tasted the bitterness of since, will Fear to commit it; and he that hath felt the sweetness of Mercy, will Fear to offend it.
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I might add, For others sakes, to engage them to come to Christ. Every Conversion of a great Sinner is a new Copy of God's Love;
I might add, For Others sakes, to engage them to come to christ. Every Conversion of a great Sinner is a new Copy of God's Love;
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'tis a repeated Proclamation of the transcendency of his Grace.
it's a repeated Proclamation of the transcendency of his Grace.
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Eph. 2.5, 6. Even when we were dead in sins, hath quickened us together with Christ. Ephesians 2.5, 6. Even when we were dead in Sins, hath quickened us together with christ.
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God hath quicken'd those Rank Sinners, that were as black as darkness it self, and had rais'd them to a condition of light;
God hath quickened those Rank Sinners, that were as black as darkness it self, and had raised them to a condition of Light;
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why? v. 7. Not only for themselves, But that in the Ages to come he might shew forth, NONLATINALPHABET, transcendent riches of his grace. 'Twas a Picture God drew of his own Heart,
why? v. 7. Not only for themselves, But that in the Ages to come he might show forth,, transcendent riches of his grace. 'Twas a Picture God drew of his own Heart,
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and expos'd to the view of the World, that they might know by the gracious Entertainment,
and exposed to the view of the World, that they might know by the gracious Entertainment,
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and high advancement of those Sinners, how liberal he is, and would always be in the distributions of his Grace, that Penitent Sinners of as great Stains might be encourag'd in all Ages to rely upon him.
and high advancement of those Sinners, how liberal he is, and would always be in the distributions of his Grace, that Penitent Sinners of as great Stains might be encouraged in all Ages to rely upon him.
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This was his Design in Paul 's Conversion in this Chapter, v. 16. Howbeit, for this cause I obtain'd mercy, that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting.
This was his Design in Paul is Conversion in this Chapter, v. 16. Howbeit, for this cause I obtained mercy, that in me First jesus christ might show forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting.
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A Pattern to them which should hereafter believe on him.
A Pattern to them which should hereafter believe on him.
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He sets up this Apostle as a White Flag to invite Rebels to treat with him, and return to their Loyalty.
He sets up this Apostle as a White Flag to invite Rebels to Treat with him, and return to their Loyalty.
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As every great Judgment upon a grand Sinner is as the hanging a Man in Chains, to deter others from the like practice;
As every great Judgement upon a grand Sinner is as the hanging a Man in Chains, to deter Others from the like practice;
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so every Conversion is not only an act of God's Mercy to the Convert, but an Invitation to the Spectators.
so every Conversion is not only an act of God's Mercy to the Convert, but an Invitation to the Spectators.
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This is the Argument David useth to persuade God to pour into him the joy of his salvation, Psal. 51.12, 13. Then will I teach transgressors thy ways, &c. I'll make all Jerusalem ring of it;
This is the Argument David uses to persuade God to pour into him the joy of his salvation, Psalm 51.12, 13. Then will I teach transgressors thy ways, etc. I'll make all Jerusalem ring of it;
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and Sinners seeing the multitude and long Train of thy tender Mercies, shall fly into thy Arms to be partakers of the same Grace.
and Sinners seeing the multitude and long Train of thy tender mercies, shall fly into thy Arms to be partakers of the same Grace.
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For every great Conversion is as a Sea-mark, to guide others into a safe harbour.
For every great Conversion is as a Seamark, to guide Others into a safe harbour.
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And indeed this he tells God, when he had receiv'd Pardon, that this would be the issue of God's Pardon to David, Psal. 32.5, 6. which is thought to be penn'd upon the same occasion,
And indeed this he tells God, when he had received Pardon, that this would be the issue of God's Pardon to David, Psalm 32.5, 6. which is Thought to be penned upon the same occasion,
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as Psal. 51. when v. 5. he had been forgiven, he tells God what the effect upon others would be, v. 6. For this shall every one that is godly, &c. Judging it the fittest time to come when God is dealing out his Mercy.
as Psalm 51. when v. 5. he had been forgiven, he tells God what the Effect upon Others would be, v. 6. For this shall every one that is godly, etc. Judging it the Fittest time to come when God is dealing out his Mercy.
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Such effects we find when Christ was upon the Earth; when Christ call'd Matthew, Mark 2.14.
Such effects we find when christ was upon the Earth; when christ called Matthew, Mark 2.14.
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the next news we hear, v. 15. is, that many Publicans and Sinners sat down with him, and follow'd him.
the next news we hear, v. 15. is, that many Publicans and Sinners sat down with him, and followed him.
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Many of the same Tribe were encourag'd by this kindness to one of their Fellows, to attend upon him.
Many of the same Tribe were encouraged by this kindness to one of their Fellows, to attend upon him.
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As when a Physician comes into an House where many are sick, and cures one that is desperate, 'tis an encouragement to the rest to rely upon his Skill.
As when a physician comes into an House where many Are sick, and cures one that is desperate, it's an encouragement to the rest to rely upon his Skill.
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When Christ gives an Experiment of his Art on any Sinner near thee, 'tis a Call from Heaven as well to excite thy Emulation to come to him, as thy Astonishment at it.
When christ gives an Experiment of his Art on any Sinner near thee, it's a Call from Heaven as well to excite thy Emulation to come to him, as thy Astonishment At it.
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As the Conversion of the Gentiles was to provoke the Jews to Jealousy;
As the Conversion of the Gentiles was to provoke the jews to Jealousy;
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11. Rom. 11. Salvation is come unto the Gentiles, for to provoke, &c. Indeed such Conversions may more rationally move men,
11. Rom. 11. Salvation is come unto the Gentiles, for to provoke, etc. Indeed such Conversions may more rationally move men,
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than any Miracle can objectively move the Sense.
than any Miracle can objectively move the Sense.
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To see such a remarkable Change wrought in the Soul of a Devil, in a Diabolical Nature.
To see such a remarkable Change wrought in the Soul of a devil, in a Diabolical Nature.
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If men believe not in Christ after the sight of such standing Miracles, 'tis an aggravation of their Impenitency,
If men believe not in christ After the sighed of such standing Miracles, it's an aggravation of their Impenitency,
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as much as any Miracle Christ wrought upon the Earth, was of the Jews Obstinacy,
as much as any Miracle christ wrought upon the Earth, was of the jews Obstinacy,
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and does put as black a dye upon it. 21. Mat. 32. Ye when you had seen it, repented not afterward, that you might believe him.
and does put as black a die upon it. 21. Mathew 32. You when you had seen it, repented not afterwards, that you might believe him.
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Not any great Sinner that thou hast seen take Heaven by violence, but is writ down by God as a Yet upon all thy unbelief.
Not any great Sinner that thou hast seen take Heaven by violence, but is writ down by God as a Yet upon all thy unbelief.
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And how many hundred Yets may Christ bring against thee, upon the account of others converted round about thee.
And how many hundred Yets may christ bring against thee, upon the account of Others converted round about thee.
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The Yet set upon Paul may refer to this, 9 Acts 1. because in the foregoing Chapter Luke had related the successful progress of the Gospel in Samaria and Jerusalem, which was an evidence of the Power of this new Doctrine:
The Yet Set upon Paul may refer to this, 9 Acts 1. Because in the foregoing Chapter Lycia had related the successful progress of the Gospel in Samaria and Jerusalem, which was an evidence of the Power of this new Doctrine:
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Yet Paul proceeded in his persecuting Fury, against such clear Testimonies.Yet Paul proceeded in his persecuting Fury, against such clear Testimonies.
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Had you been in the times of Christ, and seen those Miracles he wrought among the Jews, you would all think you should never have been so stupid as they were,
Had you been in the times of christ, and seen those Miracles he wrought among the jews, you would all think you should never have been so stupid as they were,
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but would presently have believ'd in him upon a sight of those Wonders.
but would presently have believed in him upon a sighed of those Wonders.
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Let me tell you, the Success of Christ's Grace upon the Souls of men, whereof you have seen many Evidences, is a greater Miracle, by Christ's own confession, than usually he wrought:
Let me tell you, the Success of Christ's Grace upon the Souls of men, whereof you have seen many Evidences, is a greater Miracle, by Christ's own Confessi, than usually he wrought:
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For he tells the Apostles, they should work greater works, 14. Joh. 12. which he means of their Success in converting work.
For he tells the Apostles, they should work greater works, 14. John 12. which he means of their Success in converting work.
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And so thy Impenitency has as great aggravations as the Jewish Perversity. Let every such Conversion of a great Sinner be a ground of hope to thee,
And so thy Impenitency has as great aggravations as the Jewish Perversity. Let every such Conversion of a great Sinner be a ground of hope to thee,
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and a spur in thy side. Further, such Conversions evidence that God's Commands are practicable, that his Yoke is not burthensome.
and a spur in thy side. Further, such Conversions evidence that God's Commands Are practicable, that his Yoke is not burdensome.
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Men naturally think God a hard Master, that his Commands are impossible to be performed;
Men naturally think God a hard Master, that his Commands Are impossible to be performed;
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but when they see men that had lain soaking in Sin many years, to have a fresh and fair Verdure by Grace, to run with delight in the ways of God's Commands:
but when they see men that had lain soaking in since many Years, to have a fresh and fair Verdure by Grace, to run with delight in the ways of God's Commands:
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When they see men that had the greatest prejudices against the ways of God, throughly turn'd, they may think with themselves,
When they see men that had the greatest prejudices against the ways of God, thoroughly turned, they may think with themselves,
c-crq pns32 vvb n2 cst vhd dt js n2 p-acp dt n2 pp-f np1, av-j vvn, pns32 vmb vvi p-acp px32,
(7) sermon (DIV1)
863
Page 106
3006
Why may not I observe those Commands? Is it more impossible for me, than such a one? 'Tis natural to men not to believe, unless they see Miracles;
Why may not I observe those Commands? Is it more impossible for me, than such a one? It's natural to men not to believe, unless they see Miracles;
c-crq vmb xx pns11 vvi d vvz? vbz pn31 av-dc j p-acp pno11, cs d dt pi? pn31|vbz j p-acp n2 xx pc-acp vvi, cs pns32 vvb n2;
(7) sermon (DIV1)
863
Page 106
3007
4. John 48. Except ye see signs and wonders, ye will not believe.
4. John 48. Except you see Signs and wonders, you will not believe.
crd np1 crd c-acp pn22 vvb n2 cc n2, pn22 vmb xx vvi.
(7) sermon (DIV1)
863
Page 106
3008
Therefore all the standing Miracles God hath left in the world, are the extraordinary Conversions of men,
Therefore all the standing Miracles God hath left in the world, Are the extraordinary Conversions of men,
av av-d dt j-vvg n2 np1 vhz vvn p-acp dt n1, vbr dt j n2 pp-f n2,
(7) sermon (DIV1)
863
Page 106
3009
and the worst of men, that men may thereby be convinced of the Power of the Gospel,
and the worst of men, that men may thereby be convinced of the Power of the Gospel,
cc dt js pp-f n2, cst n2 vmb av vbi vvn pp-f dt n1 pp-f dt n1,
(7) sermon (DIV1)
863
Page 106
3010
and the Strength of his Grace, by seeing the admirable effects of it upon others; for many times Conversion begins in admiration.
and the Strength of his Grace, by seeing the admirable effects of it upon Others; for many times Conversion begins in admiration.
cc dt n1 pp-f po31 n1, p-acp vvg dt j n2 pp-f pn31 p-acp n2-jn; p-acp d n2 n1 vvz p-acp n1.
(7) sermon (DIV1)
863
Page 107
3011
ƲSE. 1. Instruction. This Doctrine manifests the Power of the Gospel.
ƲSE. 1. Instruction. This Doctrine manifests the Power of the Gospel.
n1. crd n1. d n1 vvz dt n1 pp-f dt n1.
(8) application (DIV2)
863
Page 107
3012
Nothing shows more the heavenly Authority of the Christian Religion, and the Divine Efficacy of the Word,
Nothing shows more the heavenly authority of the Christian Religion, and the Divine Efficacy of the Word,
np1 vvz av-dc dt j n1 pp-f dt njp n1, cc dt j-jn n1 pp-f dt n1,
(8) application (DIV2)
866
Page 107
3013
than the sudden Conversions of notorious Sinners. That a man should enter into the Church a Tyger, and return a Lamb.
than the sudden Conversions of notorious Sinners. That a man should enter into the Church a Tiger, and return a Lamb.
cs dt j n2 pp-f j n2. cst dt n1 vmd vvi p-acp dt n1 dt n1, cc vvi dt n1.
(8) application (DIV2)
866
Page 107
3014
'Tis this little Stone which is instrumental to lay Lusts more Giant-like than Goliah, groveling in the dust.
It's this little Stone which is instrumental to lay Lustiest more Giantlike than Goliath, groveling in the dust.
pn31|vbz d j n1 r-crq vbz j pc-acp vvi n2 av-dc j cs np1, vvg p-acp dt n1.
(8) application (DIV2)
867
Page 107
3015
That Paul, mad with Rage against the Christians, should after an Arrest in his Journey embrace a Religion he had hated.
That Paul, mad with Rage against the Christians, should After an Arrest in his Journey embrace a Religion he had hated.
cst np1, j p-acp n1 p-acp dt njpg2, vmd p-acp dt n1 p-acp po31 n1 vvi dt n1 pns31 vhd vvn.
(8) application (DIV2)
868
Page 107
3016
A Pharisee changed into a Preacher. A Persecutor commence a Martyr.
A Pharisee changed into a Preacher. A Persecutor commence a Martyr.
dt np1 vvn p-acp dt n1. dt n1 vvi dt n1.
(8) application (DIV2)
868
Page 107
3017
That one of eminent Parts, in favour with the Sanhedrim, should fly from a Preferment expected,
That one of eminent Parts, in favour with the Sanhedrim, should fly from a Preferment expected,
cst pi pp-f j n2, p-acp n1 p-acp dt np1, vmd vvi p-acp dt n1 vvd,
(8) application (DIV2)
868
Page 107
3018
and patronize a Doctrine contemned in the world, and attended with Poverty, Misery, cruel Scourgings, and Death.
and patronise a Doctrine contemned in the world, and attended with Poverty, Misery, cruel Scourgings, and Death.
cc vvb dt n1 vvd p-acp dt n1, cc vvd p-acp n1, n1, j n2, cc n1.
(8) application (DIV2)
868
Page 107
3019
Whenever you see such Effects, take them as new Credentials from Heaven, to maintain the Credit of the Word,
Whenever you see such Effects, take them as new Credentials from Heaven, to maintain the Credit of the Word,
np1 pn22 vvb d n2, vvb pno32 p-acp j n2-jn p-acp n1, pc-acp vvi dt n1 pp-f dt n1,
(8) application (DIV2)
869
Page 108
3020
and to assert the Authority of that Conclusion Paul lays down, Rom. 1.16. That it is the power of God unto salvation.
and to assert the authority of that Conclusion Paul lays down, Rom. 1.16. That it is the power of God unto salvation.
cc pc-acp vvb dt n1 pp-f d n1 np1 vvz a-acp, np1 crd. cst pn31 vbz dt n1 pp-f np1 p-acp n1.
(8) application (DIV2)
869
Page 108
3021
God gains a reputation to the Gospel, and the power of Christianity, that can in a moment change Persons from Beasts to Men, from Serpents to Saints. 2ly. Groundlesness of Despair.
God gains a reputation to the Gospel, and the power of Christianity, that can in a moment change Persons from Beasts to Men, from Serpents to Saints. 2ly. Groundlessness of Despair.
np1 vvz dt n1 p-acp dt n1, cc dt n1 pp-f np1, cst vmb p-acp dt n1 vvi n2 p-acp n2 p-acp n2, p-acp n2 p-acp n2. av-j. n1 pp-f n1.
(8) application (DIV2)
869
Page 108
3022
Despair not of others, when thou dost reflect upon thy own Crimes, and considerest, that God never dealt with a baser Heart in the World than thine was.
Despair not of Others, when thou dost reflect upon thy own Crimes, and Considerest, that God never dealt with a baser Heart in the World than thine was.
vvb xx pp-f n2-jn, c-crq pns21 vd2 vvi p-acp po21 d n2, cc vv2, cst np1 av-x vvn p-acp dt jc n1 p-acp dt n1 cs png21 vbds.
(8) application (DIV2)
871
Page 108
3023
Was not Paul as unlike to prove a Convert, as any Relation of thine that wallows in his blood? Who would have thought that Onesimus should run from his Master,
Was not Paul as unlike to prove a Convert, as any Relation of thine that wallows in his blood? Who would have Thought that Onesimus should run from his Master,
vbds xx np1 a-acp av-j pc-acp vvi dt vvb, c-acp d n1 pp-f po21 d vvz p-acp po31 n1? q-crq vmd vhi vvn cst np1 vmd vvi p-acp po31 n1,
(8) application (DIV2)
871
Page 108
3024
and be catched in Christ's Arms? Neither despair of thy self.
and be catched in Christ's Arms? Neither despair of thy self.
cc vbi vvn p-acp npg1 n2? av-dx n1 pp-f po21 n1.
(8) application (DIV2)
871
Page 108
3025
Shall any Soul in anguish, and cover'd with penitential Blushes, think it self cast out of the Riches of God's affectionate Grace? Shall any Man so much blaspheme the merciful Bowels of Jesus Christ,
Shall any Soul in anguish, and covered with penitential Blushes, think it self cast out of the Riches of God's affectionate Grace? Shall any Man so much Blaspheme the merciful Bowels of jesus christ,
vmb d n1 p-acp n1, cc vvn p-acp j n2, vvb pn31 n1 vvd av pp-f dt n2 pp-f npg1 j n1? vmb d n1 av av-d vvi dt j n2 pp-f np1 np1,
(8) application (DIV2)
872
Page 109
3026
as to fly to a Knife, a Halter, or a deep Well for succour? Though thou wert in Hell, David tells thee God is with thee,
as to fly to a Knife, a Halter, or a deep Well for succour? Though thou Wertenberg in Hell, David tells thee God is with thee,
c-acp pc-acp vvi p-acp dt n1, dt n1, cc dt j-jn av p-acp n1? cs pns21 vbd2r p-acp n1, np1 vvz pno21 np1 vbz p-acp pno21,
(8) application (DIV2)
872
Page 109
3027
even there in his Essential presence; yea, though thou wert Hell it self; for where the Devil dwells, that's Hell:
even there in his Essential presence; yea, though thou Wertenberg Hell it self; for where the devil dwells, that's Hell:
av a-acp p-acp po31 j n1; uh, cs pns21 vbd2r n1 pn31 n1; p-acp c-crq dt n1 vvz, d|vbz n1:
(8) application (DIV2)
872
Page 109
3028
Yet if the Soul throbs, fighs, groans under it, his infinite Grace will break down the door, and come in upon thee.
Yet if the Soul throbs, fighs, groans under it, his infinite Grace will break down the door, and come in upon thee.
av cs dt n1 vvz, n2, n2 p-acp pn31, po31 j n1 vmb vvi a-acp dt n1, cc vvb p-acp p-acp pno21.
(8) application (DIV2)
872
Page 109
3029
And we know, that neither she that had seven Devils, nor he that had a Legion, were strong enough to keep out Christ. 2ly. Comfort.
And we know, that neither she that had seven Devils, nor he that had a Legion, were strong enough to keep out christ. 2ly. Comfort.
cc pns12 vvb, cst dx pns31 cst vhd crd n2, ccx pns31 cst vhd dt n1, vbdr j av-d pc-acp vvi av np1. av-j. n1.
(8) application (DIV2)
872
Page 109
3030
If God has made thee of a great Sinner the Object of his Mercy, thou may'st be assur'd of,
If God has made thee of a great Sinner the Object of his Mercy, thou Mayest be assured of,
cs np1 vhz vvn pno21 pp-f dt j n1 dt n1 pp-f po31 n1, pns21 vm2 vbi vvn pp-f,
(8) application (DIV2)
874
Page 109
3031
1. Continuance of his Love. He pardon'd thee when thou wert an Enemy, will he leave thee now thou art his Friend? He lov'd thee when thou hadst raz'd out in a great measure his Image and Picture, which he had set in thy Soul;
1. Continuance of his Love. He pardoned thee when thou Wertenberg an Enemy, will he leave thee now thou art his Friend? He loved thee when thou Hadst razed out in a great measure his Image and Picture, which he had Set in thy Soul;
crd n1 pp-f po31 n1. pns31 vvn pno21 c-crq pns21 vbd2r dt n1, vmb pns31 vvi pno21 av pns21 vb2r po31 n1? pns31 vvd pno21 c-crq pns21 vhd2 vvn av p-acp dt j n1 po31 n1 cc n1, r-crq pns31 vhd vvn p-acp po21 n1;
(8) application (DIV2)
875
Page 109
3032
will he hate thee now, since he has restor'd that Image, and drawn it with fresh Colours? He justified thee when thou wert ungodly,
will he hate thee now, since he has restored that Image, and drawn it with fresh Colours? He justified thee when thou Wertenberg ungodly,
vmb pns31 vvi pno21 av, c-acp pns31 vhz vvn d n1, cc vvn pn31 p-acp j n2? pns31 vvd pno21 c-crq pns21 vbd2r j,
(8) application (DIV2)
875
Page 110
3033
and will he cast thee off, since he hath been at such pains about thee,
and will he cast thee off, since he hath been At such pains about thee,
cc vmb pns31 vvi pno21 a-acp, c-acp pns31 vhz vbn p-acp d n2 p-acp pno21,
(8) application (DIV2)
875
Page 110
3034
and written in thee a Counterpart of his own divine Nature in the Work of Grace?
and written in thee a Counterpart of his own divine Nature in the Work of Grace?
cc vvn p-acp pno21 dt vvb pp-f po31 d j-jn n1 p-acp dt n1 pp-f n1?
(8) application (DIV2)
875
Page 110
3035
Were his Bowels first mov'd when thou hadst no Grace? and will they not sound louder since thou hast Grace?
Were his Bowels First moved when thou Hadst no Grace? and will they not found Louder since thou hast Grace?
vbdr po31 n2 ord vvn c-crq pns21 vhd2 dx n1? cc vmb pns32 xx vvi av-jc a-acp pns21 vh2 n1?
(8) application (DIV2)
876
Page 110
3036
Would the Father embrace his Son, when his Garments smelt of Draff and Swine? and will he cast him off,
Would the Father embrace his Son, when his Garments smelled of Draff and Swine? and will he cast him off,
vmd dt n1 vvb po31 n1, c-crq po31 n2 vvn pp-f n1 cc n1? cc vmb pns31 vvd pno31 a-acp,
(8) application (DIV2)
877
Page 110
3037
after he hath put upon him a Royal Robe?
After he hath put upon him a Royal Robe?
c-acp pns31 vhz vvn p-acp pno31 dt j n1?
(8) application (DIV2)
877
Page 110
3038
Will Pharaoh 's Daughter pity Moses, when he was in a filthy pitchy Ark? and will the Charitable Lady scorn him when he is dress'd? 2ly. Supplies of his Grace.
Will Pharaoh is Daughter pity Moses, when he was in a filthy pitchy Ark? and will the Charitable Lady scorn him when he is dressed? 2ly. Supplies of his Grace.
vmb np1 vbz n1 n1 np1, c-crq pns31 vbds p-acp dt j j n1? cc vmb dt j n1 vvb pno31 c-crq pns31 vbz vvn? av-j. vvz pp-f po31 n1.
(8) application (DIV2)
878
Page 110
3039
Thou hadst a rich Present of his Grace sent thee, when thou could'st not pray for it;
Thou Hadst a rich Present of his Grace sent thee, when thou Couldst not pray for it;
pns21 vhd2 dt j n1 pp-f po31 n1 vvd pno21, c-crq pns21 vmd2 xx vvi p-acp pn31;
(8) application (DIV2)
880
Page 110
3040
and will he not much more give thee whatsoever is needful, when thou callest upon him? He was found of thee,
and will he not much more give thee whatsoever is needful, when thou Callest upon him? He was found of thee,
cc vmb pns31 xx av-d av-dc vvi pno21 q-crq vbz j, c-crq pns21 vv2 p-acp pno31? pns31 vbds vvn pp-f pno21,
(8) application (DIV2)
880
Page 110
3041
when thou didst not seek him;
when thou didst not seek him;
c-crq pns21 vdd2 xx vvi pno31;
(8) application (DIV2)
880
Page 110
3042
and will he hide himself from thee when thou art enquiring after him? A wise Builder does not begin a Work,
and will he hide himself from thee when thou art inquiring After him? A wise Builder does not begin a Work,
cc vmb pns31 vvi px31 p-acp pno21 c-crq pns21 vb2r vvg p-acp pno31? dt j n1 vdz xx vvi dt n1,
(8) application (DIV2)
880
Page 110
3043
when he is not able to finish it.
when he is not able to finish it.
c-crq pns31 vbz xx j pc-acp vvi pn31.
(8) application (DIV2)
880
Page 110
3044
God consider'd, before he began with thee, what Charge thou would'st stand him in, both of Merit in Christ, and Grace in thee;
God considered, before he began with thee, what Charge thou Wouldst stand him in, both of Merit in christ, and Grace in thee;
np1 vvn, c-acp pns31 vvd p-acp pno21, q-crq vvb pns21 vmd2 vvi pno31 p-acp, d pp-f n1 p-acp np1, cc n1 p-acp pno21;
(8) application (DIV2)
880
Page 111
3045
so that the Grace he hath given thee, is not only a Mercy to thee, but an Obligation on himself, since his Credit is engaged to compleat it.
so that the Grace he hath given thee, is not only a Mercy to thee, but an Obligation on himself, since his Credit is engaged to complete it.
av cst dt n1 pns31 vhz vvn pno21, vbz xx av-j dt n1 p-acp pno21, cc-acp dt n1 p-acp px31, c-acp po31 n1 vbz vvn p-acp j pn31.
(8) application (DIV2)
880
Page 111
3046
Thou hast more unanswerable Arguments to plead before him, than thou hadst, viz. His Son, his Truth, his Promise, his Grace, his Name, wherein before thou hadst not the least interest.
Thou hast more unanswerable Arguments to plead before him, than thou Hadst, viz. His Son, his Truth, his Promise, his Grace, his Name, wherein before thou Hadst not the least Interest.
pns21 vh2 av-dc j n2 pc-acp vvi p-acp pno31, cs pns21 vhd2, n1 po31 n1, po31 n1, po31 n1, po31 n1, po31 n1, c-crq c-acp pns21 vhd2 xx dt ds n1.
(8) application (DIV2)
880
Page 111
3047
To what purpose hath God call'd thee, and wash'd thee, if he did not intend to supply thee with as much Grace as shall bring thee to Glory? To what purpose should a Creditor forgive part of a Debt,
To what purpose hath God called thee, and washed thee, if he did not intend to supply thee with as much Grace as shall bring thee to Glory? To what purpose should a Creditor forgive part of a Debt,
p-acp r-crq n1 vhz np1 vvn pno21, cc vvn pno21, cs pns31 vdd xx vvi pc-acp vvi pno21 p-acp p-acp d n1 c-acp vmb vvi pno21 p-acp n1? p-acp r-crq n1 vmd dt n1 vvb n1 pp-f dt n1,
(8) application (DIV2)
881
Page 111
3048
and lay the Debtor in Prison for the other part? Has God given thee Christ? and will he detain any thing else? Supplies of Wants, Grants of any thing thou desirest, are but as a few grains of Pepper that the Grocer puts in as an Overplus to many pounds. 3ly. Strength against Corruptions.
and lay the Debtor in Prison for the other part? Has God given thee christ? and will he detain any thing Else? Supplies of Wants, Grants of any thing thou Desirest, Are but as a few grains of Pepper that the Grocer puts in as an Overplus to many pounds. 3ly. Strength against Corruptions.
cc vvd dt n1 p-acp n1 p-acp dt j-jn n1? vhz np1 vvn pno21 np1? cc vmb pns31 vvi d n1 av? n2 pp-f vvz, vvz pp-f d n1 pns21 vv2, vbr cc-acp p-acp dt d n2 pp-f n1 cst dt n1 vvz p-acp c-acp dt n1 p-acp d n2. av-j. n1 p-acp n2.
(8) application (DIV2)
881
Page 111
3049
Can Molehills stand against him who has levell'd Mountains? Can a few Clouds withstand the melting Force of the Sun, which has dissolv'd those black Mists that overspread the Face of the Heavens? No more can the remainders of thy Corruption bear head against his Power, which has thrown down the great Hills of the Sins of thy Natural Condition,
Can Molehills stand against him who has leveled Mountains? Can a few Clouds withstand the melting Force of the Sun, which has dissolved those black Mists that overspread the Face of the Heavens? No more can the remainders of thy Corruption bear head against his Power, which has thrown down the great Hills of the Sins of thy Natural Condition,
vmb n2 vvi p-acp pno31 r-crq vhz vvn n2? vmb dt d n2 vvi dt j-vvg n1 pp-f dt n1, r-crq vhz vvn d j-jn n2 cst vvd dt n1 pp-f dt n2? av-dx dc vmb dt n2 pp-f po21 n1 vvi n1 p-acp po31 n1, r-crq vhz vvn a-acp dt j n2 pp-f dt n2 pp-f po21 j n1,
(8) application (DIV2)
883
Page 112
3050
and has dissolv'd the thick Fogs of thy unregeneracy. Thou canst neither doubt his Strength nor his Love;
and has dissolved the thick Fogs of thy unregeneracy. Thou Canst neither doubt his Strength nor his Love;
cc vhz vvn dt j n2 pp-f po21 n1. pns21 vm2 av-dx vvi po31 n1 ccx po31 n1;
(8) application (DIV2)
883
Page 112
3051
Amor gaudet in maximus; He has done the greatest, and will he withdraw his Hand from doing the least? When Moses slew the Aegyptian, 'tis said, Acts 7.25. That he supposed his brethren would have understood, that God intended by his hand to deliver them. Amor Gadet in Maximus; He has done the greatest, and will he withdraw his Hand from doing the least? When Moses slew the Egyptian, it's said, Acts 7.25. That he supposed his brothers would have understood, that God intended by his hand to deliver them.
fw-la fw-la p-acp fw-la; pns31 vhz vdn dt js, cc vmb pns31 vvi po31 n1 p-acp vdg dt ds? c-crq np1 vvd dt jp, pn31|vbz vvd, n2 crd. cst pns31 vvn po31 n2 vmd vhi vvn, cst np1 vvd p-acp po31 n1 pc-acp vvi pno32.
(8) application (DIV2)
884
Page 112
3052
Moses was a Type of Christ:Moses was a Type of christ:
np1 vbds dt n1 pp-f np1:
(8) application (DIV2)
884
Page 112
3053
Has Christ overthrown a whole Army of Aegyptians, that did not only pursue thee, but kept thee in slavery? Has he overturn'd them all in the Red Sea? and wilt thou not take notice thereby, that he intends to be thy Deliverer from the scatter'd Troops of them? 3ly. Exhortation.
Has christ overthrown a Whole Army of egyptians, that did not only pursue thee, but kept thee in slavery? Has he overturned them all in the Read Sea? and wilt thou not take notice thereby, that he intends to be thy Deliverer from the scattered Troops of them? 3ly. Exhortation.
vhz np1 vvn dt j-jn n1 pp-f njp2, cst vdd xx av-j vvi pno21, cc-acp vvd pno21 p-acp n1? vhz pns31 vvn pno32 d p-acp dt j-jn n1? cc vm2 pns21 xx vvi n1 av, cst pns31 vvz pc-acp vbi po21 n1 p-acp dt j-vvn n2 pp-f pno32? av-j. n1.
(8) application (DIV2)
884
Page 112
3054
1. To those that God hath dealt so with. 1. Glorify God for his Grace.
1. To those that God hath dealt so with. 1. glorify God for his Grace.
crd p-acp d cst np1 vhz vvn av p-acp. crd vvb np1 p-acp po31 n1.
(8) application (DIV2)
886
Page 112
3055
Admiration is all the Glory you can give to God for his Grace, seeing you can add nothing to his Essential Glory.
Admiration is all the Glory you can give to God for his Grace, seeing you can add nothing to his Essential Glory.
n1 vbz d dt n1 pn22 vmb vvi p-acp np1 p-acp po31 n1, vvg pn22 vmb vvi pix p-acp po31 j n1.
(8) application (DIV2)
888
Page 113
3056
Christ will come at the last day to be admir'd; I pray send your Admirations before-hand to attend him at his Coming.
christ will come At the last day to be admired; I pray send your Admirations beforehand to attend him At his Coming.
np1 vmb vvi p-acp dt ord n1 pc-acp vbi vvn; pns11 vvb vvi po22 n2 av pc-acp vvi pno31 p-acp po31 vvg.
(8) application (DIV2)
888
Page 113
3057
Who made thee thus to differ from another? Was it not God? Let him then have the Glory.
Who made thee thus to differ from Another? Was it not God? Let him then have the Glory.
r-crq vvd pno21 av pc-acp vvi p-acp j-jn? vbds pn31 xx np1? vvb pno31 av vhb dt n1.
(8) application (DIV2)
889
Page 113
3058
If he made thee to differ from others in the Enjoyment of his Mercy, do thou also differ from others in the Sounding of his Praise.
If he made thee to differ from Others in the Enjoyment of his Mercy, do thou also differ from Others in the Sounding of his Praise.
cs pns31 vvd pno21 pc-acp vvi p-acp n2-jn p-acp dt n1 pp-f po31 n1, vdb pns21 av vvi p-acp n2-jn p-acp dt j-vvg pp-f po31 n1.
(8) application (DIV2)
889
Page 113
3059
If thou hast an Angel's State, 'tis fit thou should'st have an Angel's Note.
If thou hast an Angel's State, it's fit thou Shouldst have an Angel's Note.
cs pns21 vh2 dt ng1 n1, pn31|vbz j pns21 vmd2 vhi dt ng1 n1.
(8) application (DIV2)
889
Page 113
3060
If David, when he consider'd the glorious Heavens God had made for Man, cried out so affectionately, Psal. 8.4. What is man that thou art mindful of him!
If David, when he considered the glorious Heavens God had made for Man, cried out so affectionately, Psalm 8.4. What is man that thou art mindful of him!
cs np1, c-crq pns31 vvn dt j n2 np1 vhd vvn p-acp n1, vvd av av av-j, np1 crd. q-crq vbz n1 cst pns21 vb2r j pp-f pno31!
(8) application (DIV2)
889
Page 113
3061
Surely, when thou considerest that Work of Grace which God hath wrought in thee, thou may'st with Astonishment cry out, What is man that thou art mindful of him!
Surely, when thou Considerest that Work of Grace which God hath wrought in thee, thou Mayest with Astonishment cry out, What is man that thou art mindful of him!
av-j, c-crq pns21 vv2 d n1 pp-f n1 r-crq np1 vhz vvn p-acp pno21, pns21 vm2 p-acp n1 vvb av, q-crq vbz n1 cst pns21 vb2r j pp-f pno31!
(8) application (DIV2)
889
Page 113
3062
What is such a Toad, that thou shouldest take him into thy bosom? For there is not a Grace in thee,
What is such a Toad, that thou Shouldst take him into thy bosom? For there is not a Grace in thee,
q-crq vbz d dt n1, cst pns21 vmd2 vvi pno31 p-acp po21 n1? p-acp pc-acp vbz xx dt n1 p-acp pno21,
(8) application (DIV2)
889
Page 113
3063
but is more glorious than the Sun with all its Regiments of Stars;
but is more glorious than the Sun with all its Regiments of Stars;
cc-acp vbz av-dc j cs dt n1 p-acp d po31 n2 pp-f n2;
(8) application (DIV2)
889
Page 114
3064
and is more like to God than the great Fountain of Light with all its amazing splendor.
and is more like to God than the great Fountain of Light with all its amazing splendour.
cc vbz av-dc av-j p-acp np1 cs dt j n1 pp-f n1 p-acp d po31 j-vvg n1.
(8) application (DIV2)
889
Page 114
3065
'Tis something of that Heaven, which is more glorious than all the rest of the Heavens,
It's something of that Heaven, which is more glorious than all the rest of the Heavens,
pn31|vbz pi pp-f d n1, r-crq vbz av-dc j cs d dt n1 pp-f dt n2,
(8) application (DIV2)
889
Page 114
3066
and is above the reach of the natural Eye.
and is above the reach of the natural Eye.
cc vbz p-acp dt n1 pp-f dt j n1.
(8) application (DIV2)
889
Page 114
3067
Oh what is Man that thou art thus mindful of him, to make him who is a Hell by Sin, to become Heaven by Grace!
O what is Man that thou art thus mindful of him, to make him who is a Hell by since, to become Heaven by Grace!
uh q-crq vbz n1 cst pns21 vb2r av j pp-f pno31, pc-acp vvi pno31 r-crq vbz dt n1 p-acp n1, pc-acp vvi n1 p-acp n1!
(8) application (DIV2)
889
Page 114
3068
Pardon of but one act of Sin, makes us for ever debtors to God;
Pardon of but one act of since, makes us for ever debtors to God;
n1 pp-f cc-acp crd n1 pp-f n1, vvz pno12 p-acp av n2 p-acp np1;
(8) application (DIV2)
889
Page 114
3069
because one Sin renders us obnoxious to Eternal Torments, and every Sin includes a hatred of God.
Because one since renders us obnoxious to Eternal Torments, and every since includes a hatred of God.
c-acp crd n1 vvz pno12 j p-acp j n2, cc d n1 vvz dt n1 pp-f np1.
(8) application (DIV2)
889
Page 114
3070
What then is it to remit such vast Sums, if to pardon one be a Miracle!
What then is it to remit such vast Sums, if to pardon one be a Miracle!
q-crq av vbz pn31 pc-acp vvi d j n2, cs pc-acp vvi pi vbi dt n1!
(8) application (DIV2)
889
Page 114
3071
To pardon many committed against a suffering Christ, that hath invited us, and repeats his invitations,
To pardon many committed against a suffering christ, that hath invited us, and repeats his invitations,
p-acp n1 d vvn p-acp dt n1 np1, cst vhz vvn pno12, cc vvz po31 n2,
(8) application (DIV2)
889
Page 114
3072
after they have been rejected, is a Miracle of the greatest magnitude, something above a Miracle!
After they have been rejected, is a Miracle of the greatest magnitude, something above a Miracle!
c-acp pns32 vhb vbn vvn, vbz dt n1 pp-f dt js n1, pi p-acp dt n1!
(8) application (DIV2)
889
Page 114
3073
How should you think Jacob 's Expression in Temporal Mercies, a few Sheep, too mean! Gen. 32.10. I am less than the least of all thy mercies.
How should you think Jacob is Expression in Temporal mercies, a few Sheep, too mean! Gen. 32.10. I am less than the least of all thy Mercies.
q-crq vmd pn22 vvi np1 vbz n1 p-acp j n2, dt d n1, av j! np1 crd. pns11 vbm av-dc cs dt ds pp-f d po21 n2.
(8) application (DIV2)
890
Page 114
3074
Oh I am less, less, less than the least of all this Mercy. A great Sinner, when converted, should sing a Note somewhat above David 's, Psal. 116.12. What shall I render? and would say, I can render nothing, nothing;
O I am less, less, less than the least of all this Mercy. A great Sinner, when converted, should sing a Note somewhat above David is, Psalm 116.12. What shall I render? and would say, I can render nothing, nothing;
uh pns11 vbm av-dc, av-dc, av-dc cs dt ds pp-f d d n1. dt j n1, c-crq vvn, vmd vvi dt n1 av p-acp np1 vbz, np1 crd. q-crq vmb pns11 vvi? cc vmd vvi, pns11 vmb vvi pix, pix;
(8) application (DIV2)
890
Page 114
3075
but I will render Praise, Blessing, Amazement, Astonishment; That is all I can render, and I cannot render enough of that.
but I will render Praise, Blessing, Amazement, Astonishment; That is all I can render, and I cannot render enough of that.
cc-acp pns11 vmb vvi n1, n1, n1, n1; cst vbz d pns11 vmb vvi, cc pns11 vmbx vvi av-d pp-f d.
(8) application (DIV2)
890
Page 115
3076
Had you chosen God first, it had been some ingenuity in God to answer that affection;
Had you chosen God First, it had been Some ingenuity in God to answer that affection;
vhd pn22 vvn np1 ord, pn31 vhd vbn d n1 p-acp np1 pc-acp vvi d n1;
(8) application (DIV2)
891
Page 115
3077
but God chose you first, and that when there was nothing lovely in you, when he saw you the most deform'd Creatures in the World.
but God chosen you First, and that when there was nothing lovely in you, when he saw you the most deformed Creatures in the World.
cc-acp np1 vvd pn22 ord, cc cst c-crq pc-acp vbds pix j p-acp pn22, c-crq pns31 vvd pn22 dt av-ds vvn n2 p-acp dt n1.
(8) application (DIV2)
891
Page 115
3078
There was no Likeness between God and thee. Similis simile amat, is a Rule in Nature;
There was no Likeness between God and thee. Similis simile amat, is a Rule in Nature;
pc-acp vbds dx n1 p-acp np1 cc pno21. np1 n1 fw-la, vbz dt n1 p-acp n1;
(8) application (DIV2)
891
Page 115
3079
but in this Case, Deus optimus diliget hominem pessimum. 'Tis that which does amaze the Disciples;
but in this Case, Deus optimus diliget hominem pessimum. It's that which does amaze the Disciples;
cc-acp p-acp d n1, fw-la fw-la fw-la fw-la fw-la. pn31|vbz d r-crq vdz vvi dt n2;
(8) application (DIV2)
891
Page 115
3080
they could not tell the reason why Christ should manifest himself to them, John 14.22. Perhaps thou art only snatcht out of a Family;
they could not tell the reason why christ should manifest himself to them, John 14.22. Perhaps thou art only snatched out of a Family;
pns32 vmd xx vvi dt n1 c-crq np1 vmd vvi px31 p-acp pno32, np1 crd. av pns21 vb2r av-j vvd av pp-f dt n1;
(8) application (DIV2)
892
Page 115
3081
the Wrath of God may be fallen upon the rest, and thou only escap'd.
the Wrath of God may be fallen upon the rest, and thou only escaped.
dt n1 pp-f np1 vmb vbi vvn p-acp dt n1, cc pns21 j vvd.
(8) application (DIV2)
892
Page 115
3082
Has he not lopt down many Cedars in Morality, and chosen thee, a Thorn, a Shrub, to deck Heaven with? Are not many damn'd, that were not guilty of thy Sins?
Has he not lopped down many Cedars in Morality, and chosen thee, a Thorn, a Shrub, to deck Heaven with? are not many damned, that were not guilty of thy Sins?
vhz pns31 xx vvn a-acp d n2 p-acp n1, cc vvn pno21, dt n1, dt n1, pc-acp vvi n1 p-acp? vbr xx d j-vvn, cst vbdr xx j pp-f po21 n2?
(8) application (DIV2)
892
Page 116
3083
How wonderful is it that such a black Firebrand should be made a Statue fit for Glory? He might have writ thy Name as easily in his Black Book, as in his White.
How wondered is it that such a black Firebrand should be made a Statue fit for Glory? He might have writ thy Name as Easily in his Black Book, as in his White.
q-crq j vbz pn31 cst d dt j-jn n1 vmd vbi vvn dt n1 j p-acp n1? pns31 vmd vhi vvn po21 n1 c-acp av-j p-acp po31 j-jn n1, c-acp p-acp po31 j-jn.
(8) application (DIV2)
893
Page 116
3084
Is it not admirable Mercy for a God provok'd, to take pains with stiff-neck'd Sinners,
Is it not admirable Mercy for a God provoked, to take pains with Stiffnecked Sinners,
vbz pn31 xx j n1 p-acp dt np1 vvd, pc-acp vvi n2 p-acp j n2,
(8) application (DIV2)
893
Page 116
3085
and to beat down Mountains of high Imaginations, to rear up a Temple to himself? If Mercy had knockt once or twice,
and to beatrice down Mountains of high Imaginations, to rear up a Temple to himself? If Mercy had knocked once or twice,
cc pc-acp vvi a-acp n2 pp-f j n2, pc-acp vvi a-acp dt n1 p-acp px31? cs n1 vhd vvn a-acp cc av,
(8) application (DIV2)
893
Page 116
3086
and no more, thou hadst dropt into Hell; but Mercy would not leave knocking.
and no more, thou Hadst dropped into Hell; but Mercy would not leave knocking.
cc dx av-dc, pns21 vhd2 vvn p-acp n1; cc-acp n1 vmd xx vvi vvg.
(8) application (DIV2)
893
Page 116
3087
Perhaps thy Sins were so great, that if thou hadst gone but a little farther, thou hadst been irrecoverable;
Perhaps thy Sins were so great, that if thou Hadst gone but a little farther, thou Hadst been irrecoverable;
av po21 n2 vbdr av j, cst cs pns21 vhd2 vvn p-acp dt j av-jc, pns21 vhd2 vbn j;
(8) application (DIV2)
893
Page 116
3088
but God put a stop to the proud Waves, saying, Hitherto shalt thou go, and no further. 2ly.
but God put a stop to the proud Waves, saying, Hitherto shalt thou go, and no further. 2ly.
cc-acp np1 vvd dt n1 p-acp dt j n2, vvg, av vm2 pns21 vvi, cc dx av-jc. av-j.
(8) application (DIV2)
893
Page 116
3089
Often call to mind thy former Sin. It hath been the custom of the Saints of God-formerly.Often call to mind thy former Sin. It hath been the custom of the Saints of God-formerly.
av vvi pc-acp vvi po21 j np1 pn31 vhz vbn dt n1 pp-f dt n2 pp-f j.
(8) application (DIV2)
894
Page 116
3090
When Matthew reckons up the Twelve Apostles, Mat. 10.3. whereof he was one, he remembers his former State, Matthew the Publican; but none of the other Evangelists call him so in that Enumeration.
When Matthew reckons up the Twelve Apostles, Mathew 10.3. whereof he was one, he remembers his former State, Matthew the Publican; but none of the other Evangelists call him so in that Enumeration.
c-crq np1 vvz a-acp dt crd n2, np1 crd. c-crq pns31 vbds pi, pns31 vvz po31 j n1, np1 dt n1; p-acp pix pp-f dt j-jn n2 vvb pno31 av p-acp d n1.
(8) application (DIV2)
895
Page 116
3091
1. It makes us more humble.
1. It makes us more humble.
crd pn31 vvz pno12 dc j.
(8) application (DIV2)
896
Page 117
3092
Thoughts of Pride cannot lodge in us, when the remembrance of our Rags, Bolts, and Fetters, is frequently renew'd.
Thoughts of Pride cannot lodge in us, when the remembrance of our Rags, Bolts, and Fetters, is frequently renewed.
n2 pp-f n1 vmbx vvi p-acp pno12, c-crq dt n1 pp-f po12 n2, n2, cc n2, vbz av-j vvn.
(8) application (DIV2)
896
Page 117
3093
What was there in thy former life, but Misery, to move God to shew Mercy to thee? Though Paul had a greater Manifestation than any we read of,
What was there in thy former life, but Misery, to move God to show Mercy to thee? Though Paul had a greater Manifestation than any we read of,
q-crq vbds a-acp p-acp po21 j n1, cc-acp n1, pc-acp vvi np1 pc-acp vvi n1 p-acp pno21? cs np1 vhd dt jc n1 cs d pns12 vvb pp-f,
(8) application (DIV2)
896
Page 117
3094
nay than Christ himself had, (for we do not read that Christ was wrapt up into the Third Heavens) yet how frequently does he remember his Sin of Persecuting, to keep Humiliation in exercise,
nay than christ himself had, (for we do not read that christ was wrapped up into the Third Heavens) yet how frequently does he Remember his since of Persecuting, to keep Humiliation in exercise,
uh-x av np1 px31 vhn, (c-acp pns12 vdb xx vvi cst np1 vbds vvn a-acp p-acp dt ord ng1) av c-crq av-j vdz pns31 vvi po31 n1 pp-f vvg, pc-acp vvi n1 p-acp n1,
(8) application (DIV2)
896
Page 117
3095
and stop the growth of Pride. 2ly. It will make us thankful. Sense of Misery heightens our Obligation to Mercy.
and stop the growth of Pride. 2ly. It will make us thankful. Sense of Misery heightens our Obligation to Mercy.
cc vvi dt n1 pp-f n1. av-j. pn31 vmb vvi pno12 j. n1 pp-f n1 vvz po12 n1 p-acp n1.
(8) application (DIV2)
896
Page 117
3096
Men at Sea are most thankful for Deliverance, when they consider the Danger of the foregoing Storm.
Men At Sea Are most thankful for Deliverance, when they Consider the Danger of the foregoing Storm.
np1 p-acp n1 vbr av-ds j p-acp n1, c-crq pns32 vvb dt n1 pp-f dt vvg n1.
(8) application (DIV2)
897
Page 117
3097
A long Night makes a clear Morning more welcome. 3ly.
A long Night makes a clear Morning more welcome. 3ly.
dt j n1 vvz dt j n1 av-dc j-jn. av-j.
(8) application (DIV2)
897
Page 117
3098
It will make thee more active in the Exercise of that Grace which is contrary to thy former Sin. Christ ask'd Peter thrice whether he lov'd him, John 21. to put him tacitly in mind of his late Sin,It will make thee more active in the Exercise of that Grace which is contrary to thy former Sin. christ asked Peter thrice whither he loved him, John 21. to put him tacitly in mind of his late since,
pn31 vmb vvi pno21 av-dc j p-acp dt n1 pp-f d n1 r-crq vbz j-jn p-acp po21 j np1 np1 vvd np1 av cs pns31 vvd pno31, np1 crd pc-acp vvi pno31 av-j p-acp n1 pp-f po31 j n1,
(8) application (DIV2)
898
Page 118
3099
and to have a threefold Exercise of his Love, proportionable to his threefold Denial. 4ly. It will be a Preservative against falling into the same Sin again.
and to have a threefold Exercise of his Love, proportionable to his threefold Denial. 4ly. It will be a Preservative against falling into the same since again.
cc pc-acp vhi dt j n1 pp-f po31 n1, j p-acp po31 j n1. av-j. pn31 vmb vbi dt n1 p-acp vvg p-acp dt d n1 av.
(8) application (DIV2)
898
Page 118
3100
Perhaps Christ might press that threefold Demand of Peter 's Love, to renew his Repentance for his Apostacy,
Perhaps christ might press that threefold Demand of Peter is Love, to renew his Repentance for his Apostasy,
av np1 vmd vvi cst av-j vvb pp-f np1 vbz n1, pc-acp vvi po31 n1 p-acp po31 n1,
(8) application (DIV2)
899
Page 118
3101
as the best Antidote against the falling into the same Sin; and therefore Peter was griev'd when he ask'd him the third time;
as the best Antidote against the falling into the same since; and Therefore Peter was grieved when he asked him the third time;
c-acp dt js n1 p-acp dt vvg p-acp dt d n1; cc av np1 vbds vvn c-crq pns31 vvd pno31 dt ord n1;
(8) application (DIV2)
899
Page 118
3102
not so much, it may be, for the suspicion his Master had of his Fidelity, as for the just Cause of Jealousy his fall had given him.
not so much, it may be, for the suspicion his Master had of his Fidis, as for the just Cause of Jealousy his fallen had given him.
xx av av-d, pn31 vmb vbi, p-acp dt n1 po31 n1 vhd pp-f po31 n1, c-acp p-acp dt j n1 pp-f n1 po31 n1 vhd vvn pno31.
(8) application (DIV2)
899
Page 118
3103
And at this third Question calling to mind his Denial, he renew'd his Grief for his late unworthy Carriage.
And At this third Question calling to mind his Denial, he renewed his Grief for his late unworthy Carriage.
cc p-acp d ord n1 vvg pc-acp vvi po31 n1, pns31 vvn po31 n1 p-acp po31 j j n1.
(8) application (DIV2)
899
Page 118
3104
Look back then upon thy former Sin, but let it be with Anger and Shame, to strengthen thy Detestation, to strangle thy former delight in it,
Look back then upon thy former since, but let it be with Anger and Shame, to strengthen thy Detestation, to strangle thy former delight in it,
n1 av av p-acp po21 j n1, cc-acp vvb pn31 vbi p-acp n1 cc n1, pc-acp vvi po21 n1, pc-acp vvi po21 j n1 p-acp pn31,
(8) application (DIV2)
899
Page 118
3105
and to magnify the Mercy of God, who has deliver'd thee from it.
and to magnify the Mercy of God, who has Delivered thee from it.
cc pc-acp vvi dt n1 pp-f np1, r-crq vhz vvn pno21 p-acp pn31.
(8) application (DIV2)
899
Page 118
3106
When the Corinthians were proud of their spiritual Gifts, the Apostle beats down their swelling Plumes, by giving them a review of their accursed State, 1 Cor. 12.2. Ye know that ye were Gentiles, carried away unto these dumb Idols.
When the Corinthians were proud of their spiritual Gifts, the Apostle beats down their swelling Plumes, by giving them a review of their accursed State, 1 Cor. 12.2. You know that you were Gentiles, carried away unto these dumb Idols.
c-crq dt np1 vbdr j pp-f po32 j n2, dt n1 vvz a-acp po32 j-vvg n2, p-acp vvg pno32 av vvi pp-f po32 j-vvn n1, crd np1 crd. pn22 vvb cst pn22 vbdr np1, vvd av p-acp d j n2.
(8) application (DIV2)
900
Page 119
3107
Ye know that ye were Gentiles, &c. When a Convert frequently considers what he was once in his unregenerate State, he would not for all the Honours, Profits and Pleasures of the World, return to that State again;You know that you were Gentiles, etc. When a Convert frequently considers what he was once in his unregenerate State, he would not for all the Honours, Profits and Pleasures of the World, return to that State again;
pn22 vvb cst pn22 vbdr np1, av c-crq dt vvb av-j vvz r-crq pns31 vbds a-acp p-acp po31 j n1, pns31 vmd xx p-acp d dt ng1, n2 cc n2 pp-f dt n1, vvb p-acp d n1 av;
(8) application (DIV2)
900
Page 119
3108
so great a delight he takes in the Work of the New Creature. Second Branch of Exhortation is to those that are in a doubting Condition.
so great a delight he Takes in the Work of the New Creature. Second Branch of Exhortation is to those that Are in a doubting Condition.
av j dt n1 pns31 vvz p-acp dt n1 pp-f dt j n1. ord n1 pp-f n1 vbz p-acp d cst vbr p-acp dt vvg n1.
(8) application (DIV2)
900
Page 119
3109
Obj. The main Objection such make, is the Greatness of Sin. Oh! there was never such a great Sinner in the World as I am!Object The main Objection such make, is the Greatness of Sin. Oh! there was never such a great Sinner in the World as I am!
np1 dt j n1 d vvb, vbz dt n1 pp-f np1 uh a-acp vbds av-x d dt j n1 p-acp dt n1 c-acp pns11 vbm!
(8) application (DIV2)
902
Page 119
3110
If you rake all Hell over, you will not find such another. Sure God will never pardon me;
If you rake all Hell over, you will not find such Another. Sure God will never pardon me;
cs pn22 vvb d n1 a-acp, pn22 vmb xx vvi d j-jn. j np1 vmb av-x vvi pno11;
(8) application (DIV2)
902
Page 119
3111
My Sins are too great to be forgiven.
My Sins Are too great to be forgiven.
po11 n2 vbr av j pc-acp vbi vvn.
(8) application (DIV2)
902
Page 119
3112
Such language as this does sometimes drop from Men, which they are partly urg'd to by the Devil, to disparage that Royal Prince Jesus, that came to destroy his Works,
Such language as this does sometime drop from Men, which they Are partly urged to by the devil, to disparage that Royal Prince jesus, that Come to destroy his Works,
d n1 c-acp d vdz av vvi p-acp n2, r-crq pns32 vbr av vvn p-acp p-acp dt n1, pc-acp vvi d j n1 np1, cst vvd pc-acp vvi po31 vvz,
(8) application (DIV2)
902
Page 119
3113
and to keep up an Enmity between God and Man, in making the Creature have jealous Thoughts of the Creator.
and to keep up an Enmity between God and Man, in making the Creature have jealous Thoughts of the Creator.
cc pc-acp vvi a-acp dt n1 p-acp np1 cc n1, p-acp vvg dt n1 vhb j n2 pp-f dt n1.
(8) application (DIV2)
902
Page 119
3114
And partly from a Man's own Conscience, which acting by those legal Principles writ in the Heart by Nature, which are directive,
And partly from a Man's own Conscience, which acting by those Legal Principles writ in the Heart by Nature, which Are directive,
cc av p-acp dt ng1 d n1, r-crq vvg p-acp d j n2 vvn p-acp dt n1 p-acp n1, r-crq vbr n1,
(8) application (DIV2)
902
Page 120
3115
and upon non-observance condemning, but discover nothing of pardoning Grace.
and upon nonobservance condemning, but discover nothing of pardoning Grace.
cc p-acp n1 vvg, cc-acp vvb pix pp-f vvg n1.
(8) application (DIV2)
902
Page 120
3116
This was the first Act of Natural Conscience in Adam, after he had sinn'd, he had the least thoughts of forgiveness,
This was the First Act of Natural Conscience in Adam, After he had sinned, he had the least thoughts of forgiveness,
d vbds dt ord n1 pp-f j n1 p-acp np1, c-acp pns31 vhd vvn, pns31 vhd dt ds n2 pp-f n1,
(8) application (DIV2)
902
Page 120
3117
for he studied nothing, but how he might fly from the Presence of God.
for he studied nothing, but how he might fly from the Presence of God.
c-acp pns31 vvd pix, cc-acp c-crq pns31 vmd vvi p-acp dt n1 pp-f np1.
(8) application (DIV2)
902
Page 120
3118
Such Speeches as these discredit thy Creator, if they be persisted in, argues thee to be one of Cain 's Posterity, who indeed told God to his very face, Gen. 4.13. that his Sin was greater than could be forgiven.
Such Speeches as these discredit thy Creator, if they be persisted in, argues thee to be one of Cain is Posterity, who indeed told God to his very face, Gen. 4.13. that his since was greater than could be forgiven.
d n2 c-acp d n1 po21 n1, cs pns32 vbb vvn p-acp, vvz pno21 pc-acp vbi crd pp-f np1 vbz n1, r-crq av vvd np1 p-acp po31 j n1, np1 crd. d po31 n1 vbds jc cs vmd vbi vvn.
(8) application (DIV2)
902
Page 120
3119
I will a little argue with such. Ans. 1. Art thou indeed the greatest Sinner? I can hardly believe it.
I will a little argue with such. Ans. 1. Art thou indeed the greatest Sinner? I can hardly believe it.
pns11 vmb dt j vvi p-acp d. np1 crd vb2r pns21 av dt js n1? pns11 vmb av vvi pn31.
(8) application (DIV2)
902
Page 120
3120
Didst thou ever sin after the rate that Paul did? or wert thou ever possess'd with such a fury? Sure there have been some as great Sinners as thou art, be as bad as bad can be.
Didst thou ever sin After the rate that Paul did? or Wertenberg thou ever possessed with such a fury? Sure there have been Some as great Sinners as thou art, be as bad as bad can be.
vdd2 pns21 av vvi p-acp dt n1 cst np1 vdd? cc vbd2r pns21 av vvn p-acp d dt n1? j pc-acp vhi vbn d c-acp j n2 c-acp pns21 vb2r, vbb a-acp j c-acp j vmb vbi.
(8) application (DIV2)
903
Page 120
3121
If thou wert to look over the Names of all those now in Heaven, and ask them all what Sins they were guilty of,
If thou Wertenberg to look over the Names of all those now in Heaven, and ask them all what Sins they were guilty of,
cs pns21 vbd2r pc-acp vvi p-acp dt n2 pp-f d d av p-acp n1, cc vvi pno32 d r-crq n2 pns32 vbdr j pp-f,
(8) application (DIV2)
903
Page 120
3122
before God show'd Mercy to them;
before God showed Mercy to them;
c-acp np1 vvn n1 p-acp pno32;
(8) application (DIV2)
903
Page 120
3123
I cannot think but thou shouldest find many that would Mate thee, yea, and exceed thee too;
I cannot think but thou Shouldst find many that would Mate thee, yea, and exceed thee too;
pns11 vmbx vvi p-acp pns21 vmd2 vvi d cst vmd vvi pno21, uh, cc vvi pno21 av;
(8) application (DIV2)
903
Page 121
3124
and thou canst not charge thy self with any black Circumstances, but thou wouldest meet with some or other that would cry out presently, Oh, I was in the like condition, and rather worse!
and thou Canst not charge thy self with any black circumstances, but thou Wouldst meet with Some or other that would cry out presently, O, I was in the like condition, and rather Worse!
cc pns21 vm2 xx vvi po21 n1 p-acp d j-jn n2, cc-acp pns21 vmd2 vvi p-acp d cc n-jn cst vmd vvi av av-j, uh, pns11 vbds p-acp dt j n1, cc av-c jc!
(8) application (DIV2)
903
Page 121
3125
What dost thou think of Christ's Murtherers, who resisted the Eloquence of his Sermons, and the Power of his Miracles? And when his Death had darkned the Sun, shook the Earth, clave the Rocks, rent the Vail of the Temple in twain;
What dost thou think of Christ's Murderers, who resisted the Eloquence of his Sermons, and the Power of his Miracles? And when his Death had darkened the Sun, shook the Earth, clave the Rocks, rend the vail of the Temple in twain;
q-crq vd2 pns21 vvi pp-f npg1 n2, r-crq vvd dt n1 pp-f po31 n2, cc dt n1 pp-f po31 n2? cc c-crq po31 n1 vhd vvn dt n1, vvd dt n1, vvd dt n2, vvb dt n1 pp-f dt n1 p-acp crd;
(8) application (DIV2)
903
Page 121
3126
not one Heart among that murderous Crew had any saving Relentings that we read of.
not one Heart among that murderous Crew had any Saving Relentings that we read of.
xx crd n1 p-acp d j n1 vhd d vvg n2-vvg cst pns12 vvb pp-f.
(8) application (DIV2)
903
Page 121
3127
And yet were not some of these converted by Peter 's Sermon, and the Pardon of them left upon Record by the Spirit of God?
And yet were not Some of these converted by Peter is Sermon, and the Pardon of them left upon Record by the Spirit of God?
cc av vbdr xx d pp-f d vvn p-acp np1 vbz n1, cc dt n1 pp-f pno32 vvd p-acp n1 p-acp dt n1 pp-f np1?
(8) application (DIV2)
903
Page 121
3128
Have not some of God's greatest Favourites been the greatest Sinners? Did not Adam draw upon him the guilt of all his Posterity,
Have not Some of God's greatest Favourites been the greatest Sinners? Did not Adam draw upon him the guilt of all his Posterity,
vhb xx d pp-f npg1 js n2 vbn dt js n2? vdd xx np1 vvb p-acp pno31 dt n1 pp-f d po31 n1,
(8) application (DIV2)
904
Page 121
3129
and may in some sense be charg'd with the Sins of all those that came out of his Loins,
and may in Some sense be charged with the Sins of all those that Come out of his Loins,
cc vmb p-acp d n1 vbi vvn p-acp dt n2 pp-f d d cst vvd av pp-f po31 n2,
(8) application (DIV2)
904
Page 121
3130
even all Mankind? Yet to this very Person was the first Promise of the Gospel made,
even all Mankind? Yet to this very Person was the First Promise of the Gospel made,
av d n1? av p-acp d j n1 vbds dt ord n1 pp-f dt n1 vvd,
(8) application (DIV2)
904
Page 121
3131
and that before he pronounced any Sentence against him for his Sin, Gen. 3.15. 2ly.
and that before he pronounced any Sentence against him for his since, Gen. 3.15. 2ly.
cc cst a-acp pns31 vvd d n1 p-acp pno31 p-acp po31 n1, np1 crd. av-j.
(8) application (DIV2)
904
Page 122
3132
Suppose thou art the greatest, is thy staying from Christ the way to make all thy Sins less? Art thou so rich,
Suppose thou art the greatest, is thy staying from christ the Way to make all thy Sins less? Art thou so rich,
vvb pns21 vb2r dt js, vbz po21 vvg p-acp np1 dt n1 pc-acp vvi d po21 n2 dc? vb2r pns21 av j,
(8) application (DIV2)
905
Page 122
3133
as to pay this great debt out of thy own Revenue? Or hast thou any hopes of another Surety? Did any Man or Angel tell thee, they could satisfy for thee? Can Complaints of a great Load, without endeavouring its removal, ease that Back that bears it? 3ly.
as to pay this great debt out of thy own Revenue? Or hast thou any hope's of Another Surety? Did any Man or Angel tell thee, they could satisfy for thee? Can Complaints of a great Load, without endeavouring its removal, ease that Back that bears it? 3ly.
c-acp pc-acp vvi d j n1 av pp-f po21 d n1? cc vh2 pns21 d n2 pp-f j-jn n1? vdd d n1 cc n1 vvb pno21, pns32 vmd vvi p-acp pno21? vmb n2 pp-f dt j n1, p-acp vvg po31 n1, vvb d n1 cst vvz pn31? av-j.
(8) application (DIV2)
905
Page 122
3134
Are thy Sins the greatest? Is not the staying from Christ a making them greater? Does not God command thee to come to Christ? and is not thy delay a greater Act of Disobedience,
are thy Sins the greatest? Is not the staying from christ a making them greater? Does not God command thee to come to christ? and is not thy Delay a greater Act of Disobedience,
vbr po21 n2 dt js? vbz xx dt vvg p-acp np1 dt vvg pno32 jc? vdz xx np1 vvi pno21 pc-acp vvi p-acp np1? cc vbz xx po21 n1 dt jc n1 pp-f n1,
(8) application (DIV2)
906
Page 122
3135
than the Complaint of thy sinfulness can be of Humility? Hast thou not Load enough already,
than the Complaint of thy sinfulness can be of Humility? Hast thou not Load enough already,
cs dt n1 pp-f po21 n1 vmb vbi pp-f n1? vh2 pns21 xx n1 av-d av,
(8) application (DIV2)
906
Page 122
3136
but wilt thou add Unbelief, which is as black as all thy other Sins put together? Is not a refusal of his Mercy provocative? Thou art mad if thou thinkest thy Sin can decrease by trampling upon Christ's Heart, and spurning at his Bowels.
but wilt thou add Unbelief, which is as black as all thy other Sins put together? Is not a refusal of his Mercy provocative? Thou art mad if thou Thinkest thy since can decrease by trampling upon Christ's Heart, and spurning At his Bowels.
cc-acp vm2 pns21 vvi n1, r-crq vbz a-acp j-jn c-acp d po21 j-jn n2 vvd av? vbz xx dt n1 pp-f po31 n1 j? pns21 vb2r j cs pns21 vv2 po21 n1 vmb vvi p-acp vvg p-acp npg1 n1, cc vvg p-acp po31 n2.
(8) application (DIV2)
906
Page 122
3137
Thou hast sinn'd against Justice, against Wisdom, against common Providence:
Thou hast sinned against justice, against Wisdom, against Common Providence:
pns21 vh2 vvd p-acp n1, p-acp n1, p-acp j n1:
(8) application (DIV2)
906
Page 123
3138
Is not this enough, but wilt thou rob him of an Opportunity to show the Riches of his Grace, by refusing the Blood of his Son, which his Wisdom contrived, and his Love offers?
Is not this enough, but wilt thou rob him of an Opportunity to show the Riches of his Grace, by refusing the Blood of his Son, which his Wisdom contrived, and his Love offers?
vbz xx d d, cc-acp vm2 pns21 vvi pno31 pp-f dt n1 pc-acp vvi dt n2 pp-f po31 n1, p-acp vvg dt n1 pp-f po31 n1, r-crq po31 n1 vvn, cc po31 n1 vvz?
(8) application (DIV2)
906
Page 123
3139
Who is it persuades thee thus to keep off from Christ? Does God? Show me, where is his hand for it? Show me thy Authority in God's Warrant.
Who is it persuades thee thus to keep off from christ? Does God? Show me, where is his hand for it? Show me thy authority in God's Warrant.
r-crq vbz pn31 vvz pno21 av pc-acp vvi a-acp p-acp np1? vdz np1? vvb pno11, q-crq vbz po31 n1 p-acp pn31? vvb pno11 po21 n1 p-acp npg1 vvb.
(8) application (DIV2)
907
Page 123
3140
But since thou canst not, I am sure 'tis thy own corrupt heart and the Devil in League together.
But since thou Canst not, I am sure it's thy own corrupt heart and the devil in League together.
cc-acp c-acp pns21 vm2 xx, pns11 vbm j pn31|vbz po21 d j n1 cc dt n1 p-acp n1 av.
(8) application (DIV2)
907
Page 123
3141
And mayst thou not say of him far better than Ahab did of Micaiah, Thou didst never prophecy good to me;
And Mayest thou not say of him Far better than Ahab did of Micaiah, Thou didst never prophecy good to me;
cc vm2 pns21 xx vvi pp-f pno31 av-j av-jc cs np1 vdd pp-f np1, pns21 vdd2 av-x n1 j p-acp pno11;
(8) application (DIV2)
907
Page 123
3142
no, he never did, nor ever will.
no, he never did, nor ever will.
uh-dx, pns31 av-x vdd, ccx av vmb.
(8) application (DIV2)
907
Page 123
3143
What, wilt thou more black thy self, by following the Devil's Counsel, than obeying God's Command? If thy sin be great, let it multiply thy Tears,
What, wilt thou more black thy self, by following the Devil's Counsel, than obeying God's Command? If thy since be great, let it multiply thy Tears,
q-crq, vm2 pns21 n1 j-jn po21 n1, p-acp vvg dt ng1 n1, cs vvg npg1 n1? cs po21 n1 vbi j, vvb pn31 vvi po21 n2,
(8) application (DIV2)
907
Page 123
3144
but by no means stop thy progress to Christ. 4thly. Were thy sins less than they are, thou mightest not so easily believe in Christ, as now thou mayest.
but by no means stop thy progress to christ. 4thly. Were thy Sins less than they Are, thou Mightest not so Easily believe in christ, as now thou Mayest.
cc-acp p-acp dx n2 vvi po21 n1 p-acp np1. j. vbdr po21 n2 av-dc cs pns32 vbr, pns21 vmd2 xx av av-j vvi p-acp np1, c-acp av pns21 vm2.
(8) application (DIV2)
907
Page 123
3145
If thou wilt not believe while thy sins are great, and thy heart naughty, I dare assure thee,
If thou wilt not believe while thy Sins Are great, and thy heart naughty, I Dare assure thee,
cs pns21 vm2 xx vvi cs po21 n2 vbr j, cc po21 n1 j, pns11 vvb vvb pno21,
(8) application (DIV2)
909
Page 124
3146
if thy heart were not naught, and thy sins little, thou wouldst not believe;
if thy heart were not nought, and thy Sins little, thou Wouldst not believe;
cs po21 n1 vbdr xx pi, cc po21 n2 j, pns21 vmd2 xx vvi;
(8) application (DIV2)
909
Page 124
3147
for thou wouldest be apt to believe in thy own heart, and trust in thy own Righteousness, rather than believe in Christ.
for thou Wouldst be apt to believe in thy own heart, and trust in thy own Righteousness, rather than believe in christ.
c-acp pns21 vmd2 vbi j pc-acp vvi p-acp po21 d n1, cc vvi p-acp po21 d n1, av-c cs vvi p-acp np1.
(8) application (DIV2)
909
Page 124
3148
Great Sins and a bad Heart felt and bewail'd, is rather an advantage; as Hunger is an incentive to a man to seek for Meat.
Great Sins and a bad Heart felt and bewailed, is rather an advantage; as Hunger is an incentive to a man to seek for Meat.
j n2 cc dt j n1 vvn cc vvd, vbz av-c dt n1; c-acp n1 vbz dt j p-acp dt n1 pc-acp vvi p-acp n1.
(8) application (DIV2)
909
Page 124
3149
If men had clean hearts, 'tis like they would dispose of them otherwise, and rather think Christ should come to them.
If men had clean hearts, it's like they would dispose of them otherwise, and rather think christ should come to them.
cs n2 vhd j n2, pn31|vbz j pns32 vmd vvi pp-f pno32 av, cc av-c vvb np1 vmd vvi p-acp pno32.
(8) application (DIV2)
909
Page 124
3150
Mens Poverty should rather make them more importunate, than more modest.
Mens Poverty should rather make them more importunate, than more modest.
np1 np1-n vmd av-c vvi pno32 av-dc j, cs av-dc j.
(8) application (DIV2)
909
Page 124
3151
To say, I will not come to Christ, because I have great sins, is as if one should say, I will never have any thing to do with Happiness if offer'd, because I have great Misery:
To say, I will not come to christ, Because I have great Sins, is as if one should say, I will never have any thing to do with Happiness if offered, Because I have great Misery:
p-acp vvb, pns11 vmb xx vvi p-acp np1, c-acp pns11 vhb j n2, vbz c-acp cs pi vmd vvi, pns11 vmb av-x vhi d n1 pc-acp vdi p-acp n1 cs vvn, c-acp pns11 vhb j n1:
(8) application (DIV2)
909
Page 124
3152
I'll go to no Chirurgeon, because my Wound is so great: I'll eat no Bread, because I am so exceeding hungry, and like to starve. This is ill Logick;
I'll go to no Chirurgeon, Because my Wound is so great: I'll eat no Bred, Because I am so exceeding hungry, and like to starve. This is ill Logic;
pns11|vmb vvi p-acp dx n1, c-acp po11 n1 vbz av j: pns11|vmb vvi dx n1, c-acp pns11 vbm av av-vvg j, cc av-j pc-acp vvi. d vbz j-jn n1;
(8) application (DIV2)
909
Page 124
3153
and so 'tis with thee, to argue, Because I am filthy, therefore I will not go to the Fountain to be washed;
and so it's with thee, to argue, Because I am filthy, Therefore I will not go to the Fountain to be washed;
cc av pn31|vbz p-acp pno21, pc-acp vvi, c-acp pns11 vbm j, av pns11 vmb xx vvi p-acp dt n1 pc-acp vbi vvn;
(8) application (DIV2)
909
Page 124
3154
or to think to be sanctified before believing.
or to think to be sanctified before believing.
cc pc-acp vvi pc-acp vbi vvn p-acp vvg.
(8) application (DIV2)
909
Page 124
3155
Now since thou hast, as thou confessest, no Righteousness to trust in, methinks thou shouldest be the more easily persuaded to cast thy self upon Christ,
Now since thou hast, as thou Confessest, not Righteousness to trust in, methinks thou Shouldst be the more Easily persuaded to cast thy self upon christ,
av c-acp pns21 vh2, c-acp pns21 vv2, xx n1 pc-acp vvi p-acp, vvz pns21 vmd2 vbi dt av-dc av-j vvn pc-acp vvi po21 n1 p-acp np1,
(8) application (DIV2)
909
Page 125
3156
since there is no other way but that.
since there is no other Way but that.
c-acp pc-acp vbz dx j-jn n1 p-acp d.
(8) application (DIV2)
909
Page 125
3157
If therefore thou art afraid of drowning under these mighty Floods which rowl upon thee, methinks thou shouldst do as men ready to perish in the Waters, catch hold of that which is next them,
If Therefore thou art afraid of drowning under these mighty Floods which roll upon thee, methinks thou Shouldst do as men ready to perish in the Waters, catch hold of that which is next them,
cs av pns21 vb2r j pp-f vvg p-acp d j n2 r-crq vvi p-acp pno21, vvz pns21 vmd2 vdi a-acp n2 j pc-acp vvi p-acp dt n2, vvb vvb pp-f d r-crq vbz ord pno32,
(8) application (DIV2)
910
Page 125
3158
though it be the dearest Friend they have; and there is none nearer to thee than Christ, nor any such a Friend; catch hold therefore of him. 5thly. The Greatness of thy Sin is a ground for a Plea.
though it be the dearest Friend they have; and there is none nearer to thee than christ, nor any such a Friend; catch hold Therefore of him. 5thly. The Greatness of thy since is a ground for a Plea.
cs pn31 vbb dt js-jn n1 pns32 vhb; cc pc-acp vbz pix av-jc p-acp pno21 cs np1, ccx d d dt n1; vvb vvb av pp-f pno31. j. dt n1 pp-f po21 n1 vbz dt n1 p-acp dt n1.
(8) application (DIV2)
910
Page 125
3159
Turn thy Sins into Arguments, as David doth, 25. Psal. 11. — For it is great. Some translate it, Though it be great; and the Hebrew word NONLATINALPHABET will bear both.
Turn thy Sins into Arguments, as David does, 25. Psalm 11. — For it is great. some translate it, Though it be great; and the Hebrew word will bear both.
vvb po21 n2 p-acp n2, c-acp np1 vdz, crd np1 crd — p-acp pn31 vbz j. d vvb pn31, cs pn31 vbb j; cc dt njp n1 vmb vvi d.
(8) application (DIV2)
912
Page 125
3160
The Psalmist useth two Arguments, God's Name, and the Greatness of his Sin. And both are as good Arguments as they were then.
The Psalmist uses two Arguments, God's Name, and the Greatness of his Sin. And both Are as good Arguments as they were then.
dt n1 vvz crd n2, npg1 n1, cc dt n1 pp-f po31 np1 cc d vbr p-acp j n2 c-acp pns32 vbdr av.
(8) application (DIV2)
912
Page 125
3161
Thou mayest go to God with this language in thy mouth; Lord, my filthiness is great, there is more need therefore of thy washing me;
Thou Mayest go to God with this language in thy Mouth; Lord, my filthiness is great, there is more need Therefore of thy washing me;
pns21 vm2 vvi p-acp np1 p-acp d n1 p-acp po21 n1; n1, po11 n1 vbz j, pc-acp vbz dc n1 av pp-f po21 vvg pno11;
(8) application (DIV2)
913
Page 125
3162
my Wound is deep, the greater is the necessity of some Plaister for the Cure.
my Wound is deep, the greater is the necessity of Some Plaster for the Cure.
po11 n1 vbz j-jn, dt jc vbz dt n1 pp-f d vvb p-acp dt vvb.
(8) application (DIV2)
913
Page 126
3163
What charitable man in the world would not hasten a Medicine, rather than refuse to grant it? What earthly Physician would object, The Disease is great,
What charitable man in the world would not hasten a Medicine, rather than refuse to grant it? What earthly physician would Object, The Disease is great,
q-crq j n1 p-acp dt n1 vmd xx vvi dt n1, av-c cs vvi pc-acp vvi pn31? q-crq j n1 vmd vvi, dt n1 vbz j,
(8) application (DIV2)
913
Page 126
3164
therefore there is no necessity of a Cure;
Therefore there is no necessity of a Cure;
av pc-acp vbz dx n1 pp-f dt vvb;
(8) application (DIV2)
913
Page 126
3165
therefore there is no room left for my Skill? And shall God be less charitable than man?
Therefore there is no room left for my Skill? And shall God be less charitable than man?
av a-acp vbz dx n1 vvn p-acp po11 n1? cc vmb np1 vbi av-dc j cs n1?
(8) application (DIV2)
913
Page 126
3166
Dogs are filthy and foul, yet they may lay claim to Crumbs. Thou mayest use also the Argument of God's Name.
Dogs Are filthy and foul, yet they may lay claim to Crumbs. Thou Mayest use also the Argument of God's Name.
n2 vbr j cc j, av pns32 vmb vvi n1 p-acp n2. pns21 vm2 vvi av dt n1 pp-f npg1 n1.
(8) application (DIV2)
914
Page 126
3167
Sinners may plead for Grace upon the account of God's Glory; viz. The Glory God will have by it.
Sinners may plead for Grace upon the account of God's Glory; viz. The Glory God will have by it.
n2 vmb vvi p-acp n1 p-acp dt n1 pp-f npg1 n1; n1 dt n1 np1 vmb vhi p-acp pn31.
(8) application (DIV2)
915
Page 126
3168
His Wisdom is eminent in serving his own Ends by his greatest Enemy. His Power in conquering Sin, his Grace in pardoning.
His Wisdom is eminent in serving his own Ends by his greatest Enemy. His Power in conquering since, his Grace in pardoning.
po31 n1 vbz j p-acp vvg po31 d n2 p-acp po31 js n1. po31 n1 p-acp j-vvg n1, po31 n1 p-acp vvg.
(8) application (DIV2)
915
Page 126
3169
Show him his own Name, 34. Exod. and see if he will deny any Letter of it.
Show him his own Name, 34. Exod and see if he will deny any letter of it.
vvb pno31 po31 d n1, crd np1 cc vvb cs pns31 vmb vvi d n1 pp-f pn31.
(8) application (DIV2)
915
Page 126
3170
If thy Disease were not so great, Christ's Glory would not be so illustrious. Pardon of such Sins enhanceth the Mercy and Skill of thy Saviour.
If thy Disease were not so great, Christ's Glory would not be so illustrious. Pardon of such Sins enhanceth the Mercy and Skill of thy Saviour.
cs po21 n1 vbdr xx av j, npg1 n1 vmd xx vbi av j. n1 pp-f d n2 vvz dt n1 cc n1 pp-f po21 n1.
(8) application (DIV2)
916
Page 126
3171
The multitude of Devils which were in Mary Magdalen, are recorded to show the Power of that Saviour that expell'd them,
The multitude of Devils which were in Marry Magdalen, Are recorded to show the Power of that Saviour that expelled them,
dt n1 pp-f n2 r-crq vbdr p-acp uh np1, vbr vvn pc-acp vvi dt n1 pp-f d n1 cst vvd pno32,
(8) application (DIV2)
916
Page 127
3172
and wrought so remarkable a Change.
and wrought so remarkable a Change.
cc vvd av j dt n1.
(8) application (DIV2)
916
Page 127
3173
Are thy sins the greatest? God that loves to advance his free Grace in the highest manner, will be glad of the opportunity to have so great a Sinner follow the Chariot of it,
are thy Sins the greatest? God that loves to advance his free Grace in the highest manner, will be glad of the opportunity to have so great a Sinner follow the Chariot of it,
vbr po21 n2 dt js? np1 cst vvz pc-acp vvi po31 j n1 p-acp dt js n1, vmb vbi j pp-f dt n1 pc-acp vhi av j dt n1 vvb dt n1 pp-f pn31,
(8) application (DIV2)
916
Page 127
3174
and to manifest thereby its uncontroulable Power.
and to manifest thereby its uncontrollable Power.
cc pc-acp vvi av po31 j n1.
(8) application (DIV2)
916
Page 127
3175
Use David 's Argument 39. Psal. 12. When ver. 8. he pray'd, that God would deliver him from his transgressions, v. 12. he useth this argument, That he was a stranger. I know no reason but it may be thine,
Use David is Argument 39. Psalm 12. When ver. 8. he prayed, that God would deliver him from his transgressions, v. 12. he uses this argument, That he was a stranger. I know no reason but it may be thine,
vvb np1 vbz n1 crd np1 crd c-crq fw-la. crd pns31 vvd, cst np1 vmd vvi pno31 p-acp po31 n2, n1 crd pns31 vvz d n1, cst pns31 vbds dt n1. pns11 vvb dx n1 p-acp pn31 vmb vbi png21,
(8) application (DIV2)
917
Page 127
3176
for if thy sins be great, thou art more alienated from God than the ordinary rank of men:
for if thy Sins be great, thou art more alienated from God than the ordinary rank of men:
c-acp cs po21 n2 vbb j, pns21 vb2r av-dc vvn p-acp np1 cs dt j n1 pp-f n2:
(8) application (DIV2)
917
Page 127
3177
Lord, thou dost command us to show kindness to strangers, to love our Enemies;
Lord, thou dost command us to show kindness to Strangers, to love our Enemies;
n1, pns21 vd2 vvi pno12 pc-acp vvi n1 p-acp n2, pc-acp vvi po12 n2;
(8) application (DIV2)
917
Page 127
3178
and wilt thou not use the same Mercy to a stranger, that thou commandest others to use,
and wilt thou not use the same Mercy to a stranger, that thou Commandest Others to use,
cc vm2 pns21 xx vvi dt d n1 p-acp dt n1, cst pns21 vv2 n2-jn pc-acp vvi,
(8) application (DIV2)
917
Page 127
3179
and show the same Love to so great an Enemy as I am? The greater my Enmity, the more glorious will be thy Love. Plead therefore, 1st. Infiniteness of God's Mercy.
and show the same Love to so great an Enemy as I am? The greater my Enmity, the more glorious will be thy Love. Plead Therefore, 1st. Infiniteness of God's Mercy.
cc vvi dt d n1 p-acp av j dt n1 c-acp pns11 vbm? dt jc po11 n1, dt av-dc j vmb vbi po21 n1. vvb av, ord. n1 pp-f npg1 n1.
(8) application (DIV2)
917
Page 127
3180
'Tis strange if thy Debts should be so great, that the Exchequer of the King of kings cannot discharge.
It's strange if thy Debts should be so great, that the Exchequer of the King of Kings cannot discharge.
pn31|vbz j cs po21 n2 vmd vbi av j, cst dt n1 pp-f dt n1 pp-f n2 vmbx vvi.
(8) application (DIV2)
920
Page 128
3181
Why should the Apostle say, God was rich in mercy, Eph. 4. and call it Great Love, if it were spent only upon little sins,
Why should the Apostle say, God was rich in mercy, Ephesians 4. and call it Great Love, if it were spent only upon little Sins,
q-crq vmd dt n1 vvb, np1 vbds j p-acp n1, np1 crd cc vvb pn31 j n1, cs pn31 vbdr vvn av-j p-acp j n2,
(8) application (DIV2)
920
Page 128
3182
and if any Debts could exhaust it: For surely an Infinite God cannot be finitely rich.
and if any Debts could exhaust it: For surely an Infinite God cannot be finitely rich.
cc cs d n2 vmd vvi pn31: c-acp av-j dt j np1 vmbx vbi av-j j.
(8) application (DIV2)
920
Page 128
3183
If God be rich in mercy, he is surely infinitely rich:
If God be rich in mercy, he is surely infinitely rich:
cs np1 vbb j p-acp n1, pns31 vbz av-j av-j j:
(8) application (DIV2)
920
Page 128
3184
Thou canst not think that any that have got to Heaven before thee, have drein'd his Treasures,
Thou Canst not think that any that have god to Heaven before thee, have drained his Treasures,
pns21 vm2 xx vvi cst d cst vhb vvn p-acp n1 p-acp pno21, vhb vvn po31 n2,
(8) application (DIV2)
920
Page 128
3185
for then it had been finite, not infinite.
for then it had been finite, not infinite.
c-acp cs pn31 vhd vbn j, xx j.
(8) application (DIV2)
920
Page 128
3186
They were not unsearchable Riches, if the sins of all the world could find the bottom of them.
They were not unsearchable Riches, if the Sins of all the world could find the bottom of them.
pns32 vbdr xx j n2, cs dt n2 pp-f d dt n1 vmd vvi dt n1 pp-f pno32.
(8) application (DIV2)
920
Page 128
3187
God looks upon his Grace as the greatest part of his Estate. He calls it his Riches, which Title he gives not any other Attribute:
God looks upon his Grace as the greatest part of his Estate. He calls it his Riches, which Title he gives not any other Attribute:
np1 vvz p-acp po31 n1 p-acp dt js n1 pp-f po31 n1. pns31 vvz pn31 po31 n2, r-crq n1 pns31 vvz xx d j-jn n1:
(8) application (DIV2)
921
Page 128
3188
Now Riches are not to lye by and rust, but to be laid out and traded with;
Now Riches Are not to lie by and rust, but to be laid out and traded with;
av n2 vbr xx pc-acp vvi p-acp cc vvi, cc-acp pc-acp vbi vvn av cc vvn p-acp;
(8) application (DIV2)
921
Page 128
3189
and the more they are traded with, the more Wealth they bring in.
and the more they Are traded with, the more Wealth they bring in.
cc dt av-dc pns32 vbr vvn p-acp, dt av-dc n1 pns32 vvb p-acp.
(8) application (DIV2)
921
Page 128
3190
God hath not delight to keep these Riches by him, and to hoard them up for no use;
God hath not delight to keep these Riches by him, and to hoard them up for no use;
np1 vhz xx n1 pc-acp vvi d n2 p-acp pno31, cc pc-acp vvi pno32 a-acp p-acp dx n1;
(8) application (DIV2)
921
Page 128
3191
for omne bonum est sui diffusivum; therefore the more Goodness any thing hath, the more diffusive it is of it self.
for omne bonum est sui diffusivum; Therefore the more goodness any thing hath, the more diffusive it is of it self.
p-acp fw-la fw-la fw-la fw-la fw-la; av dt av-dc n1 d n1 vhz, dt av-dc j pn31 vbz pp-f pn31 n1.
(8) application (DIV2)
921
Page 128
3192
God loves to distribute his Wealth upon his own terms, and to venture out Riches of Grace, that he may have returns of Riches of Glory;
God loves to distribute his Wealth upon his own terms, and to venture out Riches of Grace, that he may have returns of Riches of Glory;
np1 vvz pc-acp vvi po31 n1 p-acp po31 d n2, cc p-acp vvb av n2 pp-f n1, cst pns31 vmb vhi n2 pp-f n2 pp-f n1;
(8) application (DIV2)
921
Page 129
3193
so that if you come to God, you have all his Estate at your service.
so that if you come to God, you have all his Estate At your service.
av cst cs pn22 vvb p-acp np1, pn22 vhb d po31 n1 p-acp po22 n1.
(8) application (DIV2)
921
Page 129
3194
Till thou canst be as sinful as God is merciful, as evil as God is good, do not think thy Iniquities can check an Al-Almighty Goodness.
Till thou Canst be as sinful as God is merciful, as evil as God is good, do not think thy Iniquities can check an Al-Almighty goodness.
p-acp pns21 vm2 vbi a-acp j c-acp np1 vbz j, c-acp j-jn c-acp np1 vbz j, vdb xx vvi po21 n2 vmb vvi dt j n1.
(8) application (DIV2)
921
Page 129
3195
Mercy bears the greatest sway in God's Name, 34. Exod. 6, 7. There is but one Letter of his Power, two of his Justice,
Mercy bears the greatest sway in God's Name, 34. Exod 6, 7. There is but one letter of his Power, two of his justice,
n1 vvz dt js n1 p-acp npg1 n1, crd np1 crd, crd pc-acp vbz cc-acp crd n1 pp-f po31 n1, crd pp-f po31 n1,
(8) application (DIV2)
921
Page 129
3196
and nine or ten expressions of his Mercy. His Power attends his Mercy as well as his Justice;
and nine or ten expressions of his Mercy. His Power attends his Mercy as well as his justice;
cc crd cc crd n2 pp-f po31 n1. po31 n1 vvz po31 n1 c-acp av c-acp po31 n1;
(8) application (DIV2)
921
Page 129
3197
so that on Mercy's side against Justice there is five to one, which is great odds.
so that on Mercy's side against justice there is five to one, which is great odds.
av cst p-acp n1|vbz n1 p-acp n1 pc-acp vbz crd p-acp crd, r-crq vbz j n2.
(8) application (DIV2)
921
Page 129
3198
Plead then with God, Lord, 'tis said in thy Word, 3. Prov. 28. Say not unto thy neighbour, Go,
Plead then with God, Lord, it's said in thy Word, 3. Curae 28. Say not unto thy neighbour, Go,
vvb av p-acp np1, n1, pn31|vbz vvn p-acp po21 n1, crd np1 crd vvb xx p-acp po21 n1, vvb,
(8) application (DIV2)
922
Page 129
3199
and come again, and to morrow I will give thee, when 'tis in the power of thine hand to do it. and come again, and to morrow I will give thee, when it's in the power of thine hand to do it.
cc vvb av, cc p-acp n1 pns11 vmb vvi pno21, c-crq pn31|vbz p-acp dt n1 pp-f po21 n1 pc-acp vdi pn31.
(8) application (DIV2)
922
Page 129
3200
Should not a man refuse to give to his Neighbour, when he has it by him;
Should not a man refuse to give to his Neighbour, when he has it by him;
vmd xx dt n1 vvb pc-acp vvi p-acp po31 n1, c-crq pns31 vhz pn31 p-acp pno31;
(8) application (DIV2)
922
Page 129
3201
and shall the merciful God deny me that Mercy which I beg of him upon my knees,
and shall the merciful God deny me that Mercy which I beg of him upon my knees,
cc vmb dt j np1 vvb pno11 d n1 r-crq pns11 vvb pp-f pno31 p-acp po11 n2,
(8) application (DIV2)
922
Page 129
3202
when he has it all in store by him? Must I forgive my Brother, if he offends 77 times, a double perfect Number;
when he has it all in store by him? Must I forgive my Brother, if he offends 77 times, a double perfect Number;
c-crq pns31 vhz pn31 d p-acp n1 p-acp pno31? vmb pns11 vvi po11 n1, cs pns31 vvz crd n2, dt j-jn j n1;
(8) application (DIV2)
922
Page 129
3203
and must I be more charitable to man, than Infinite Mercy will be to me? Shall thy Justice only speak,
and must I be more charitable to man, than Infinite Mercy will be to me? Shall thy justice only speak,
cc vmb pns11 vbi av-dc j p-acp n1, cs j n1 vmb vbi p-acp pno11? vmb po21 n1 av-j vvi,
(8) application (DIV2)
922
Page 130
3204
and thy Mercy be silent, and plead nothing on my behalf? Hast thou not said, that thou art he that blots out transgressions for thy own sake, 43. Isa. 25.? That thou dost blot out iniquities like a thick cloud, 44. Isa. 22.? Is there any Cloud so thick as to master the melting power of the Sun;
and thy Mercy be silent, and plead nothing on my behalf? Hast thou not said, that thou art he that blots out transgressions for thy own sake, 43. Isaiah 25.? That thou dost blot out iniquities like a thick cloud, 44. Isaiah 22.? Is there any Cloud so thick as to master the melting power of the Sun;
cc po21 n1 vbi j, cc vvb pix p-acp po11 n1? vh2 pns21 xx vvn, cst pns21 vb2r pns31 cst n2 av n2 p-acp po21 d n1, crd np1 crd? cst pns21 vd2 vvi av n2 av-j dt j n1, crd np1 crd? vbz pc-acp d n1 av j c-acp pc-acp vvi dt j-vvg n1 pp-f dt n1;
(8) application (DIV2)
922
Page 130
3205
and shall ever a cloud of sin be so thick as to master the power of thy Mercy? Has not thy Mercy as much Strength and Eloquence to plead for me,
and shall ever a cloud of since be so thick as to master the power of thy Mercy? Has not thy Mercy as much Strength and Eloquence to plead for me,
cc vmb av dt n1 pp-f n1 vbb av j c-acp pc-acp vvi dt n1 pp-f po21 n1? vhz xx po21 n1 c-acp d n1 cc n1 pc-acp vvi p-acp pno11,
(8) application (DIV2)
922
Page 130
3206
as thy Justice has to declaim against me? Is thy Justice better arm'd with Reason,
as thy justice has to declaim against me? Is thy justice better armed with Reason,
c-acp po21 n1 vhz p-acp vvi p-acp pno11? vbz po21 n1 av-jc vvn p-acp n1,
(8) application (DIV2)
922
Page 130
3207
than thy Kindness with Compassions? Have thy Bowels no Eloquence? Oh! who can resist the pleasing Rhetorick of his own Bowels? 2dly. Christ's, and God's intent in his coming, was to discharge great sins.
than thy Kindness with Compassions? Have thy Bowels no Eloquence? Oh! who can resist the pleasing Rhetoric of his own Bowels? 2dly. Christ's, and God's intent in his coming, was to discharge great Sins.
cs po21 n1 p-acp n2? vhb po21 n2 dx n1? uh q-crq vmb vvi dt j-vvg n1 pp-f po31 d n2? av. npg1, cc npg1 n1 p-acp po31 n-vvg, vbds pc-acp vvi j n2.
(8) application (DIV2)
922
Page 130
3208
He was called Jesus, a Saviour, because he was to save his people from their sins.
He was called jesus, a Saviour, Because he was to save his people from their Sins.
pns31 vbds vvn np1, dt n1, c-acp pns31 vbds p-acp p-acp po31 n1 p-acp po32 n2.
(8) application (DIV2)
923
Page 130
3209
And do you think some of his peoples sins were not as great as any mens sins in the world? To save only from little iniquities, had not been a work suitable to the glorious Name of Jesus.
And do you think Some of his peoples Sins were not as great as any men's Sins in the world? To save only from little iniquities, had not been a work suitable to the glorious Name of jesus.
cc vdb pn22 vvi d pp-f po31 ng1 n2 vbdr xx p-acp j c-acp d ng2 n2 p-acp dt n1? p-acp vvi av-j p-acp j n2, vhd xx vbn dt n1 j p-acp dt j n1 pp-f np1.
(8) application (DIV2)
923
Page 130
3210
Neither can we conceive how Christ should enter into such strict Bonds to his Father, to be a Surety only for some smaller Debts? If this had not been his intent, he would have put some Limitation in that Prayer he taught his Disciples,
Neither can we conceive how christ should enter into such strict Bonds to his Father, to be a Surety only for Some smaller Debts? If this had not been his intent, he would have put Some Limitation in that Prayer he taught his Disciples,
av-d vmb pns12 vvi c-crq np1 vmd vvi p-acp d j n2 p-acp po31 n1, pc-acp vbi dt n1 av-j p-acp d jc n2? cs d vhd xx vbn po31 n1, pns31 vmd vhi vvn d n1 p-acp d n1 pns31 vvd po31 n2,
(8) application (DIV2)
923
Page 131
3211
and not have commanded them to pray, Forgive us our Trespasses; but, Forgive us our little Sins,
and not have commanded them to pray, Forgive us our Trespasses; but, Forgive us our little Sins,
cc xx vhi vvn pno32 pc-acp vvi, vvb pno12 po12 n2; p-acp, vvb pno12 po12 j n2,
(8) application (DIV2)
923
Page 131
3212
or Sins of such a size.
or Sins of such a size.
cc n2 pp-f d dt n1.
(8) application (DIV2)
923
Page 131
3213
He never ask'd what sins, and how many sins men were guilty of, when they came to him.
He never asked what Sins, and how many Sins men were guilty of, when they Come to him.
pns31 av-x vvd r-crq n2, cc c-crq d n2 n2 vbdr j pp-f, c-crq pns32 vvd p-acp pno31.
(8) application (DIV2)
923
Page 131
3214
But upon Faith, saith he, Thy sins are forgiven thee.
But upon Faith, Says he, Thy Sins Are forgiven thee.
p-acp p-acp n1, vvz pns31, po21 n2 vbr vvn pno21.
(8) application (DIV2)
923
Page 131
3215
Plead therefore with Christ, and say, Thou didst come to do thy Father's Will, which was, that none should be cast off that come unto thee;
Plead Therefore with christ, and say, Thou didst come to do thy Father's Will, which was, that none should be cast off that come unto thee;
vvb av p-acp np1, cc vvi, pns21 vdd2 vvi pc-acp vdi po21 ng1 n1, r-crq vbds, cst pix vmd vbi vvn a-acp d vvb p-acp pno21;
(8) application (DIV2)
923
Page 131
3216
and thou hast said the same; 'tis not sufficient for thee to say it merely, and not to do it.
and thou hast said the same; it's not sufficient for thee to say it merely, and not to do it.
cc pns21 vh2 vvn dt d; pn31|vbz xx j p-acp pno21 pc-acp vvi pn31 av-j, cc xx pc-acp vdi pn31.
(8) application (DIV2)
923
Page 131
3217
Wilt thou draw me with the Cords of a man, (for I could not thus come to thee,
Wilt thou draw me with the Cords of a man, (for I could not thus come to thee,
vm2 pns21 vvi pno11 p-acp dt n2 pp-f dt n1, (c-acp pns11 vmd xx av vvn p-acp pno21,
(8) application (DIV2)
923
Page 131
3218
unless thou didst draw me) and shall I be beaten back with a Frown? 3dly. Christ's Death was a Satisfaction for the greatest sins, both ex parte facientis, Christ, and ex parte acceptantis, God;
unless thou didst draw me) and shall I be beaten back with a Frown? 3dly. Christ's Death was a Satisfaction for the greatest Sins, both ex parte facientis, christ, and ex parte acceptantis, God;
cs pns21 vdd2 vvi pno11) cc vmb pns11 vbi vvn av p-acp dt n1? av. npg1 n1 vbds dt n1 p-acp dt js n2, d fw-la fw-la fw-la, np1, cc fw-la fw-la fw-la, np1;
(8) application (DIV2)
923
Page 131
3219
for God could not accept any Satisfaction but what was infinite, 10. Heb. 12. One sacrifice for sins for ever, &c. Not one sin, but sins.
for God could not accept any Satisfaction but what was infinite, 10. Hebrew 12. One sacrifice for Sins for ever, etc. Not one since, but Sins.
p-acp np1 vmd xx vvi d n1 cc-acp r-crq vbds j, crd np1 crd crd n1 p-acp n2 p-acp av, av xx crd n1, cc-acp n2.
(8) application (DIV2)
924
Page 132
3220
Not little sins, but sins without exception. Yea, and 'tis all sin, 1 Joh 1.7. And all includes great as well as little.
Not little Sins, but Sins without exception. Yea, and it's all since, 1 John 1.7. And all includes great as well as little.
xx j n2, cc-acp n2 p-acp n1. uh, cc pn31|vbz d n1, crd np1 crd. np1 d vvz j c-acp av c-acp j.
(8) application (DIV2)
924
Page 132
3221
Satan once came to a sick man, and shows him a great Catalogue of his sins, concluding from thence his Eternal Damnation: Satan once Come to a sick man, and shows him a great Catalogue of his Sins, concluding from thence his Eternal Damnation:
np1 a-acp vvd p-acp dt j n1, cc vvz pno31 dt j n1 pp-f po31 n2, vvg p-acp av po31 j n1:
(8) application (DIV2)
924
Page 132
3222
The sick man strengthening himself by the Word of God, bid the Devil write over the Catalogue in great Letters those words, 1 John 1.7. whereupon the Devil presently leaves him.
The sick man strengthening himself by the Word of God, bid the devil write over the Catalogue in great Letters those words, 1 John 1.7. whereupon the devil presently leaves him.
dt j n1 vvg px31 p-acp dt n1 pp-f np1, vvb dt n1 vvb p-acp dt n1 p-acp j n2 d n2, crd np1 crd. c-crq dt n1 av-j vvz pno31.
(8) application (DIV2)
924
Page 132
3223
Can thy Sins be greater than Christ's Merit? Or thine Offences, than his Sacrifice? 'Tis strange if the Malignity of thy Sin should be as infinite as the Virtue of his Death.
Can thy Sins be greater than Christ's Merit? Or thine Offences, than his Sacrifice? It's strange if the Malignity of thy since should be as infinite as the Virtue of his Death.
vmb po21 n2 vbb jc cs npg1 n1? cc po21 n2, cs po31 n1? pn31|vbz j cs dt n1 pp-f po21 n1 vmd vbi a-acp j c-acp dt n1 pp-f po31 n1.
(8) application (DIV2)
925
Page 132
3224
He hath satisfied for all the Saints that ever came to Heaven;
He hath satisfied for all the Saints that ever Come to Heaven;
pns31 vhz vvn p-acp d dt n2 cst av vvd p-acp n1;
(8) application (DIV2)
926
Page 132
3225
and put thy sins in the balance with theirs, and surely they cannot weigh so much.
and put thy Sins in the balance with theirs, and surely they cannot weigh so much.
cc vvb po21 n2 p-acp dt n1 p-acp png32, cc av-j pns32 vmbx vvi av av-d.
(8) application (DIV2)
926
Page 132
3226
He was a propitiation for the sins of the whole world;
He was a propitiation for the Sins of the Whole world;
pns31 vbds dt n1 p-acp dt n2 pp-f dt j-jn n1;
(8) application (DIV2)
926
Page 132
3227
and are thy sins as great as the sins of the whole World? If part of his Merits be enough to save Ten thousand damn'd Souls in Hell, if they had applied it;
and Are thy Sins as great as the Sins of the Whole World? If part of his Merits be enough to save Ten thousand damned Souls in Hell, if they had applied it;
cc vbr po21 n2 p-acp j c-acp dt n2 pp-f dt j-jn n1? cs n1 pp-f po31 n2 vbb av-d pc-acp vvi crd crd j-vvn n2 p-acp n1, cs pns32 vhd vvn pn31;
(8) application (DIV2)
926
Page 132
3228
is it not enough to satisfy God for thy Sins, which are far less? Was not Christ charg'd with as great Sins as thine can be,
is it not enough to satisfy God for thy Sins, which Are Far less? Was not christ charged with as great Sins as thine can be,
vbz pn31 xx av-d pc-acp vvi np1 p-acp po21 n2, r-crq vbr av-j av-dc? vbds xx np1 vvn p-acp p-acp j n2 c-acp png21 vmb vbi,
(8) application (DIV2)
926
Page 133
3229
when he was upon the Cross? Or are thy single Sins bigger than all those the Prophet means, when he saith, Isa. 53.6. And the Lord hath laid on him the iniquity of us all.
when he was upon the Cross? Or Are thy single Sins bigger than all those the Prophet means, when he Says, Isaiah 53.6. And the Lord hath laid on him the iniquity of us all.
c-crq pns31 vbds p-acp dt n1? cc vbr av j n2 jc cs d d dt n1 vvz, c-crq pns31 vvz, np1 crd. cc dt n1 vhz vvn p-acp pno31 dt n1 pp-f pno12 d.
(8) application (DIV2)
926
Page 133
3230
Well then, plead thy Saviour's death, since it was for his honour to satisfy for sins of so deep a dye:
Well then, plead thy Saviour's death, since it was for his honour to satisfy for Sins of so deep a die:
av av, vvb po21 ng1 n1, c-acp pn31 vbds p-acp po31 n1 pc-acp vvi p-acp n2 pp-f av j-jn dt n1:
(8) application (DIV2)
927
Page 133
3231
'Tis said in thy Word, 'Tis a Joy to a Righteous Man to perform Judgment;
It's said in thy Word, It's a Joy to a Righteous Man to perform Judgement;
pn31|vbz vvn p-acp po21 n1, pn31|vbz dt n1 p-acp dt j n1 pc-acp vvi n1;
(8) application (DIV2)
927
Page 133
3232
and shall it not be much more a Joy to the Righteous God? Behold, here I offer thee the Atonement thy Son and my Saviour has made;
and shall it not be much more a Joy to the Righteous God? Behold, Here I offer thee the Atonement thy Son and my Saviour has made;
cc vmb pn31 xx vbi av-d av-dc dt n1 p-acp dt j np1? vvb, av pns11 vvb pno21 dt n1 po21 n1 cc po11 n1 vhz vvn;
(8) application (DIV2)
927
Page 133
3233
and if it be not enough, I am content to perish:
and if it be not enough, I am content to perish:
cc cs pn31 vbb xx av-d, pns11 vbm j pc-acp vvi:
(8) application (DIV2)
927
Page 133
3234
But if it be, I desire thee to do me Justice with that joy that a Righteous Man would do it with, and discharge my Transgressions.
But if it be, I desire thee to do me justice with that joy that a Righteous Man would do it with, and discharge my Transgressions.
cc-acp cs pn31 vbb, pns11 vvb pno21 pc-acp vdi pno11 n1 p-acp d n1 cst dt j n1 vmd vdi pn31 p-acp, cc vvb po11 n2.
(8) application (DIV2)
927
Page 133
3235
And if thou dost object, that I have flung away this Satisfaction, and would not have it:
And if thou dost Object, that I have flung away this Satisfaction, and would not have it:
cc cs pns21 vd2 vvi, cst pns11 vhb vvn av d n1, cc vmd xx vhi pn31:
(8) application (DIV2)
927
Page 133
3236
I answer, My Saviour's satisfaction was for such sins as those, otherwise none would be sav'd;
I answer, My Saviour's satisfaction was for such Sins as those, otherwise none would be saved;
pns11 vvb, po11 ng1 n1 vbds p-acp d n2 c-acp d, av pix vmd vbi vvn;
(8) application (DIV2)
927
Page 133
3237
for was there any but refused the Proffer of it at first, and made Demurs before they entertain'd it? Let thy Objections be what they will, Christ shall be my Attorney to answer for me.
for was there any but refused the Proffer of it At First, and made Demurs before they entertained it? Let thy Objections be what they will, christ shall be my attorney to answer for me.
c-acp vbds a-acp d p-acp vvd dt n1 pp-f pn31 p-acp ord, cc vvd n2 c-acp pns32 vvd pn31? vvb po21 n2 vbb r-crq pns32 vmb, np1 vmb vbi po11 n1 pc-acp vvi p-acp pno11.
(8) application (DIV2)
927
Page 133
3238
4thly, Christ is able to take away great sins.
4thly, christ is able to take away great Sins.
j, np1 vbz j pc-acp vvi av j n2.
(8) application (DIV2)
928
Page 134
3239
Did he ever let any one that came to him with a great infirmity, go back without a Cure,
Did he ever let any one that Come to him with a great infirmity, go back without a Cure,
vdd pns31 av vvd d pi cst vvd p-acp pno31 p-acp dt j n1, vvb av p-acp dt vvb,
(8) application (DIV2)
929
Page 134
3240
and dishonour himself so much, as that it should be said, It was a Distemper too great for the Power of Jesus to remedy? And why should there be any Sin that he cannot pardon? 'Tis as easy for him to heal the one as the other:
and dishonour himself so much, as that it should be said, It was a Distemper too great for the Power of jesus to remedy? And why should there be any since that he cannot pardon? It's as easy for him to heal the one as the other:
cc vvi px31 av av-d, c-acp cst pn31 vmd vbi vvn, pn31 vbds dt n1 av j c-acp dt n1 pp-f np1 p-acp n1? cc q-crq vmd pc-acp vbi d n1 cst pns31 vmbx vvi? pn31|vbz p-acp j c-acp pno31 pc-acp vvi dt crd p-acp dt n-jn:
(8) application (DIV2)
929
Page 134
3241
For he did with as much ease and delight say, Thy sins are forgiven thee; as say, Take up thy bed, and walk.
For he did with as much ease and delight say, Thy Sins Are forgiven thee; as say, Take up thy Bed, and walk.
c-acp pns31 vdd p-acp c-acp d n1 cc n1 vvb, po21 n2 vbr vvn pno21; p-acp vvi, vvb a-acp po21 n1, cc vvi.
(8) application (DIV2)
929
Page 134
3242
Hast thou Seven Devils? Suppose a Legion, i. e. 6666; he did dispossess a Body of as many:
Hast thou Seven Devils? Suppose a Legion, i. e. 6666; he did dispossess a Body of as many:
vh2 pns21 crd n2? vvb dt n1, sy. sy. crd; pns31 vdd vvi dt n1 pp-f p-acp d:
(8) application (DIV2)
930
Page 134
3243
Can he not as easily dispossess a Soul? If thou hadst Ten thousand Legions, I dare say Christ would not lose an opportunity of such a Conquest:
Can he not as Easily dispossess a Soul? If thou Hadst Ten thousand Legions, I Dare say christ would not loose an opportunity of such a Conquest:
vmb pns31 xx p-acp av-j vvi dt n1? cs pns21 vhd2 crd crd n2, pns11 vvb vvb np1 vmd xx vvi dt n1 pp-f d dt n1:
(8) application (DIV2)
930
Page 134
3244
For it would please him more to do great works than little, and to show how far his Power can reach.
For it would please him more to do great works than little, and to show how Far his Power can reach.
c-acp pn31 vmd vvi pno31 av-dc pc-acp vdi j n2 cs j, cc pc-acp vvi c-crq av-j po31 n1 vmb vvi.
(8) application (DIV2)
930
Page 134
3245
Were it not for such Objects, we could not know whether he could save to the utmost, or no, 7. Heb. 25. What has he this Ability for? to lye idle? No surely, to be exercis'd about the most difficult Tasks.
Were it not for such Objects, we could not know whither he could save to the utmost, or no, 7. Hebrew 25. What has he this Ability for? to lie idle? No surely, to be exercised about the most difficult Tasks.
vbdr pn31 xx p-acp d n2, pns12 vmd xx vvi cs pns31 vmd vvi p-acp dt j, cc uh-dx, crd np1 crd q-crq vhz pns31 d n1 p-acp? pc-acp vvi j? uh-dx av-j, pc-acp vbi vvn p-acp dt av-ds j n2.
(8) application (DIV2)
931
Page 135
3246
Suppose the Scroul of thy Sins were as long as to reach from Earth to the highest Heavens, would this reach to the utmost of Christ's Ability? If thou hadst sinn'd as far as any man in the world can sin,
Suppose the Scroll of thy Sins were as long as to reach from Earth to the highest Heavens, would this reach to the utmost of Christ's Ability? If thou Hadst sinned as Far as any man in the world can sin,
vvb dt n1 pp-f po21 n2 vbdr c-acp av-j c-acp pc-acp vvi p-acp n1 p-acp dt js n2, vmd d vvi p-acp dt j pp-f npg1 n1? cs pns21 vhd2 vvn a-acp av-j c-acp d n1 p-acp dt n1 vmb vvi,
(8) application (DIV2)
931
Page 135
3247
yet still thou art not got without the Verge of Christ's Saving-Power. That word utmost I dare set against all thy Objections.
yet still thou art not god without the Verge of Christ's Saving-Power. That word utmost I Dare Set against all thy Objections.
av av pns21 vb2r xx vvn p-acp dt n1 pp-f npg1 n1. cst n1 j pns11 vvb vvn p-acp d po21 n2.
(8) application (DIV2)
931
Page 135
3248
If you had the Sins of all the damn'd in Hell upon you, you could not put either his Free Grace or vast Power to a Nonplus.
If you had the Sins of all the damned in Hell upon you, you could not put either his Free Grace or vast Power to a Nonplus.
cs pn22 vhd dt n2 pp-f d dt j-vvn p-acp n1 p-acp pn22, pn22 vmd xx vvi d po31 j n1 cc j n1 p-acp dt n1.
(8) application (DIV2)
931
Page 135
3249
His Blood is of that Virtue, that were it pour'd out upon a Devil, it would make him presently commence a glorious Angel.
His Blood is of that Virtue, that were it poured out upon a devil, it would make him presently commence a glorious Angel.
po31 n1 vbz pp-f d n1, cst vbdr pn31 vvn av p-acp dt n1, pn31 vmd vvi pno31 av-j vvi dt j n1.
(8) application (DIV2)
931
Page 135
3250
What is either a great or a light Disease to Omnipotency, when with the same Word he can cure the greatest as well as the least Distempers?
What is either a great or a Light Disease to Omnipotency, when with the same Word he can cure the greatest as well as the least Distempers?
q-crq vbz d dt j cc dt j n1 p-acp n1, c-crq p-acp dt d n1 pns31 vmb vvi dt js c-acp av c-acp dt ds n2?
(8) application (DIV2)
932
Page 135
3251
But may the Soul say, I do not question his Power, but his Will. Therefore, 5thly. Christ's Nature leads him to show Mercy to the greatest Sinners.
But may the Soul say, I do not question his Power, but his Will. Therefore, 5thly. Christ's Nature leads him to show Mercy to the greatest Sinners.
cc-acp vmb dt n1 vvb, pns11 vdb xx vvi po31 n1, p-acp po31 n1. av, j. npg1 n1 vvz pno31 pc-acp vvi n1 p-acp dt js n2.
(8) application (DIV2)
933
Page 135
3252
Some question whether Christ will pardon them, for they look upon him as a hard Master, that will not easily forgive.
some question whither christ will pardon them, for they look upon him as a hard Master, that will not Easily forgive.
d n1 cs np1 vmb vvi pno32, c-acp pns32 vvb p-acp pno31 p-acp dt j n1, cst vmb xx av-j vvi.
(8) application (DIV2)
935
Page 136
3253
But Christ gives another Character of himself, 11. Mat. 28, 29. when he exhorts men to come to him;
But christ gives Another Character of himself, 11. Mathew 28, 29. when he exhorts men to come to him;
p-acp np1 vvz j-jn n1 pp-f px31, crd np1 crd, crd c-crq pns31 vvz n2 pc-acp vvi p-acp pno31;
(8) application (DIV2)
935
Page 136
3254
he tells them they must not judge him to be of a rugged and implacable nature,
he tells them they must not judge him to be of a rugged and implacable nature,
pns31 vvz pno32 pns32 vmb xx vvi pno31 pc-acp vbi pp-f dt j cc j n1,
(8) application (DIV2)
935
Page 136
3255
but as meek as they are sinful.
but as meek as they Are sinful.
cc-acp c-acp j c-acp pns32 vbr j.
(8) application (DIV2)
935
Page 136
3256
Meekness is seen in pardoning of Injuries, not keeping them in memory, to beget and cherish Revenge.
Meekness is seen in pardoning of Injuries, not keeping them in memory, to beget and cherish Revenge.
n1 vbz vvn p-acp vvg pp-f n2, xx vvg pno32 p-acp n1, pc-acp vvi cc vvi n1.
(8) application (DIV2)
935
Page 136
3257
Now the greater the Provocation, the more transcendent is that Meekness to pass it by.
Now the greater the Provocation, the more transcendent is that Meekness to pass it by.
av dt jc dt n1, dt av-dc j vbz d n1 pc-acp vvi pn31 p-acp.
(8) application (DIV2)
935
Page 136
3258
Did he ever upbraid any with their Offences, and hit them in the teeth with their former Extravagancies? 7. Luk. 44. Christ makes a Narrative of Mary 's acts of kindness to him,
Did he ever upbraid any with their Offences, and hit them in the teeth with their former Extravagancies? 7. Luk. 44. christ makes a Narrative of Marry is acts of kindness to him,
vdd pns31 av vvi d p-acp po32 n2, cc vvd pno32 p-acp dt n2 p-acp po32 j n2? crd np1 crd np1 vvz dt j-jn pp-f uh vbz n2 pp-f n1 p-acp pno31,
(8) application (DIV2)
936
Page 136
3259
but not a syllable of her foul Transgressions.
but not a syllable of her foul Transgressions.
cc-acp xx dt n1 pp-f po31 j n2.
(8) application (DIV2)
936
Page 136
3260
Are thy sins so great? surely Christ who delights in his Compassions, will not lose such an opportunity of evidencing both his Power,
are thy Sins so great? surely christ who delights in his Compassions, will not loose such an opportunity of evidencing both his Power,
vbr po21 n2 av j? av-j np1 r-crq vvz p-acp po31 n2, vmb xx vvi d dt n1 pp-f vvg d po31 n1,
(8) application (DIV2)
936
Page 136
3261
and his Pity upon such a Subject:
and his Pity upon such a Subject:
cc po31 n1 p-acp d dt j-jn:
(8) application (DIV2)
936
Page 136
3262
For if there cannot be so great a Sinner as thou art, he is never like to have such a season for it, if he miss of thee. 6thly. Christ was exalted by God upon this very account. Heb. 7.25.
For if there cannot be so great a Sinner as thou art, he is never like to have such a season for it, if he miss of thee. 6thly. christ was exalted by God upon this very account. Hebrew 7.25.
c-acp cs a-acp vmbx vbi av j dt n1 c-acp pns21 vb2r, pns31 vbz av-x j pc-acp vhi d dt n1 p-acp pn31, cs pns31 vvb pp-f pno21. j. np1 vbds vvn p-acp np1 p-acp d j n1. np1 crd.
(8) application (DIV2)
936
Page 136
3263
Wherefore he is able to save them to the uttermost that come unto God by him.
Wherefore he is able to save them to the uttermost that come unto God by him.
q-crq pns31 vbz j pc-acp vvi pno32 p-acp dt j cst vvb p-acp np1 p-acp pno31.
(8) application (DIV2)
937
Page 137
3264
How comes Christ to be so able to save to the utmost? 'Tis because he ever lives to make intercession for them:
How comes christ to be so able to save to the utmost? It's Because he ever lives to make Intercession for them:
c-crq vvz np1 pc-acp vbi av j pc-acp vvi p-acp dt j? pn31|vbz p-acp pns31 av vvz pc-acp vvi n1 p-acp pno32:
(8) application (DIV2)
937
Page 137
3265
For whom? for those that come to God by him.
For whom? for those that come to God by him.
p-acp ro-crq? p-acp d cst vvb p-acp np1 p-acp pno31.
(8) application (DIV2)
937
Page 137
3266
What has Christ his life in Heaven for, but to intercede? And would his Father's love to him,
What has christ his life in Heaven for, but to intercede? And would his Father's love to him,
r-crq vhz np1 po31 n1 p-acp n1 p-acp, cc-acp pc-acp vvi? cc vmd po31 ng1 n1 p-acp pno31,
(8) application (DIV2)
937
Page 137
3267
and the greatness of his interest in God be discover'd, by granting some small Requests, the pardon of a few and little Sins? Christ is consecrated Priest by the Oath of God, Heb. 7.28. would God put himself to his Oath for a light business, a thing of little moment? What is the end of this Oath? Compare it with Heb. 6.16, 17, 18. For men verily swear by the greater;
and the greatness of his Interest in God be discovered, by granting Some small Requests, the pardon of a few and little Sins? christ is consecrated Priest by the Oath of God, Hebrew 7.28. would God put himself to his Oath for a Light business, a thing of little moment? What is the end of this Oath? Compare it with Hebrew 6.16, 17, 18. For men verily swear by the greater;
cc dt n1 pp-f po31 n1 p-acp np1 vbb vvn, p-acp vvg d j n2, dt n1 pp-f dt d cc j n2? np1 vbz vvn n1 p-acp dt n1 pp-f np1, np1 crd. vmd np1 vvi px31 p-acp po31 n1 p-acp dt j n1, dt n1 pp-f j n1? q-crq vbz dt n1 pp-f d n1? vvb pn31 p-acp np1 crd, crd, crd p-acp n2 av-j vvi p-acp dt jc;
(8) application (DIV2)
937
Page 137
3268
and an oath for confirmation is to them an end of all strife.
and an oath for confirmation is to them an end of all strife.
cc dt n1 p-acp n1 vbz p-acp pno32 dt n1 pp-f d n1.
(8) application (DIV2)
937
Page 137
3269
Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirm'd it by an oath: Wherein God willing more abundantly to show unto the Heirs of promise the immutability of his counsel, confirmed it by an oath:
c-crq np1 vvg av-dc av-j pc-acp vvi p-acp dt n2 pp-f n1 dt n1 pp-f po31 n1, vvd pn31 p-acp dt n1:
(8) application (DIV2)
937
Page 137
3270
And all is that you might have strong consolation. What strong Comfort could there be,
And all is that you might have strong consolation. What strong Comfort could there be,
cc d vbz cst pn22 vmd vhi j n1. q-crq j n1 vmd pc-acp vbi,
(8) application (DIV2)
937
Page 137
3271
if only little Debts were remitted? What is the end of an Oath? v. 16. to take away strife; Men do not strive with God,
if only little Debts were remitted? What is the end of an Oath? v. 16. to take away strife; Men do not strive with God,
cs j j n2 vbdr vvn? q-crq vbz dt n1 pp-f dt n1? n1 crd pc-acp vvi av n1; n2 vdb xx vvi p-acp np1,
(8) application (DIV2)
937
Page 138
3272
or doubt of his Mercy to forgive little Sins: For they think that will be done of course.
or doubt of his Mercy to forgive little Sins: For they think that will be done of course.
cc n1 pp-f po31 n1 pc-acp vvi j n2: c-acp pns32 vvb cst vmb vbi vdn pp-f n1.
(8) application (DIV2)
937
Page 138
3273
But the great contest men have with God, is about his willingness to remit great Debts, scarlet Sins:
But the great contest men have with God, is about his willingness to remit great Debts, scarlet Sins:
p-acp dt j vvi n2 vhb p-acp np1, vbz p-acp po31 n1 pc-acp vvi j n2, j-jn n2:
(8) application (DIV2)
937
Page 138
3274
Upon this account the strife is between God and doubting Sinners; therefore to bring this Contest to a period, God hath put himself to his Oath,
Upon this account the strife is between God and doubting Sinners; Therefore to bring this Contest to a Period, God hath put himself to his Oath,
p-acp d n1 dt n1 vbz p-acp np1 cc vvg n2; av pc-acp vvi d vvi p-acp dt n1, np1 vhz vvn px31 p-acp po31 n1,
(8) application (DIV2)
937
Page 138
3275
and sworn that Christ should be a Priest for ever, to take away all strife between him and believing Sinners.
and sworn that christ should be a Priest for ever, to take away all strife between him and believing Sinners.
cc vvn cst np1 vmd vbi dt n1 c-acp av, pc-acp vvi av d n1 p-acp pno31 cc vvg n2.
(8) application (DIV2)
937
Page 138
3276
For whom is this strong consolation founded upon God's Oath? v. 18. For those that fly for refuge. Now the Cities of refuge were not appointed for ordinary Crimes,
For whom is this strong consolation founded upon God's Oath? v. 18. For those that fly for refuge. Now the Cities of refuge were not appointed for ordinary Crimes,
p-acp ro-crq vbz d j n1 vvn p-acp npg1 n1? n1 crd p-acp d d vvb p-acp n1. av dt n2 pp-f n1 vbdr xx vvn p-acp j n2,
(8) application (DIV2)
938
Page 138
3277
but for blood, to secure the Malefactor from the Avenger.
but for blood, to secure the Malefactor from the Avenger.
cc-acp p-acp n1, pc-acp vvi dt n1 p-acp dt n1.
(8) application (DIV2)
938
Page 138
3278
Shall I add further, God is best pleas'd with Christ when he makes intercession for the greatest Transgressors.
Shall I add further, God is best pleased with christ when he makes Intercession for the greatest Transgressors.
vmb pns11 vvi av-jc, np1 vbz js vvn p-acp np1 c-crq pns31 vvz n1 p-acp dt js n2.
(8) application (DIV2)
939
Page 138
3279
Suppose thou hadst been one of Christ's Murtherers, and hadst given thy Vote against him;
Suppose thou Hadst been one of Christ's Murderers, and Hadst given thy Vote against him;
vvb pns21 vhd2 vbn crd pp-f npg1 n2, cc vhd2 vvn po21 n1 p-acp pno31;
(8) application (DIV2)
940
Page 138
3280
perhaps thou wouldst have thought this a more Crimson Sin than any thou art guilty of.
perhaps thou Wouldst have Thought this a more Crimson since than any thou art guilty of.
av pns21 vmd2 vhi vvn d dt av-dc j-jn n1 cs d pns21 vb2r j pp-f.
(8) application (DIV2)
940
Page 139
3281
You know Christ pray'd for their pardon while he was upon the Cross. And God gives this as one reason why he would exalt him, Isa. 53.12. He shall divide him, &c. why? because he pour'd out his Soul to death.
You know christ prayed for their pardon while he was upon the Cross. And God gives this as one reason why he would exalt him, Isaiah 53.12. He shall divide him, etc. why? Because he poured out his Soul to death.
pn22 vvb np1 vvd p-acp po32 n1 cs pns31 vbds p-acp dt n1. cc np1 vvz d p-acp crd n1 c-crq pns31 vmd vvi pno31, np1 crd. pns31 vmb vvi pno31, av q-crq? c-acp pns31 vvd av po31 n1 p-acp n1.
(8) application (DIV2)
941
Page 139
3282
What should he bear sin for, if God had no mind to pardon it? And because he was numbred among the transgressors, which the Evangelist understands of his being crucified with Thieves, Mark 15.28.
What should he bear since for, if God had no mind to pardon it? And Because he was numbered among the transgressors, which the Evangelist understands of his being Crucified with Thieves, Mark 15.28.
q-crq vmd pns31 vvi n1 p-acp, cs np1 vhd dx n1 pc-acp vvi pn31? cc c-acp pns31 vbds vvn p-acp dt n2, r-crq dt np1 vvz pp-f po31 vbg vvn p-acp n2, vvb crd.
(8) application (DIV2)
941
Page 139
3283
And therefore his making intercession for Transgressors, must be understood of his Prayer upon the Cross.
And Therefore his making Intercession for Transgressors, must be understood of his Prayer upon the Cross.
cc av po31 vvg n1 p-acp n2, vmb vbi vvn pp-f po31 n1 p-acp dt n1.
(8) application (DIV2)
941
Page 139
3284
And if God did exalt him for this, would God be pleased with him, or would Christ answer the end of his Exaltation,
And if God did exalt him for this, would God be pleased with him, or would christ answer the end of his Exaltation,
cc cs np1 vdd vvi pno31 p-acp d, vmd np1 vbi vvn p-acp pno31, cc vmd np1 vvi dt n1 pp-f po31 n1,
(8) application (DIV2)
941
Page 139
3285
if he did cease to make intercession for Sinners of the like stamp? Tell God, that he sent Christ to bless you, Acts 3.26. in converting you;
if he did cease to make Intercession for Sinners of the like stamp? Tell God, that he sent christ to bless you, Acts 3.26. in converting you;
cs pns31 vdd vvi pc-acp vvi n1 p-acp n2 pp-f dt j n1? vvb np1, cst pns31 vvd np1 pc-acp vvi pn22, n2 crd. p-acp vvg pn22;
(8) application (DIV2)
941
Page 139
3286
and desire Christ to do his Office. 7thly. Christ is intrusted by God to give out his Grace to great Sinners.
and desire christ to do his Office. 7thly. christ is Entrusted by God to give out his Grace to great Sinners.
cc vvb np1 pc-acp vdi po31 n1. j. np1 vbz vvn p-acp np1 pc-acp vvi av po31 n1 p-acp j n2.
(8) application (DIV2)
942
Page 139
3287
Christ is God's Lord Almoner for the dispensing Redemption, and the riches of his Grace. To whom? Not to the Righteous, they have no need of it;
christ is God's Lord Almoner for the dispensing Redemption, and the riches of his Grace. To whom? Not to the Righteous, they have no need of it;
np1 vbz npg1 n1 n1 p-acp dt vvg n1, cc dt n2 pp-f po31 n1. p-acp qo-crq? xx p-acp dt j, pns32 vhb dx n1 pp-f pn31;
(8) application (DIV2)
944
Page 140
3288
but to Sinners, and those that have the greatest necessity.
but to Sinners, and those that have the greatest necessity.
cc-acp p-acp n2, cc d cst vhb dt js n1.
(8) application (DIV2)
944
Page 140
3289
He would be an ill Steward, who when intrusted by his Lord to bestow his Alms upon the Poor, should overlook the most miserable, indigent,
He would be an ill Steward, who when Entrusted by his Lord to bestow his Alms upon the Poor, should overlook the most miserable, indigent,
pns31 vmd vbi dt j-jn n1, r-crq c-crq vvn p-acp po31 n1 pc-acp vvi po31 n2 p-acp dt j, vmd vvi dt av-ds j, j,
(8) application (DIV2)
945
Page 140
3290
and necessitous Persons, when they crave it of him, and relieve those that had not so great and crying Wants.
and necessitous Persons, when they crave it of him, and relieve those that had not so great and crying Wants.
cc j n2, c-crq pns32 vvb pn31 pp-f pno31, cc vvi d cst vhd xx av j cc vvg vvz.
(8) application (DIV2)
945
Page 140
3291
Christ is a Priest for intents of the same nature as the Legal Typical Priests were.
christ is a Priest for intents of the same nature as the Legal Typical Priests were.
np1 vbz dt n1 p-acp n2 pp-f dt d n1 p-acp dt j j n2 vbdr.
(8) application (DIV2)
946
Page 140
3292
They were to have compassion, Heb. 5.2. NONLATINALPHABET, to measure out their compassion, to order the Sacrifice according to the nature of the sin of the Person that presented it.
They were to have compassion, Hebrew 5.2., to measure out their compassion, to order the Sacrifice according to the nature of the since of the Person that presented it.
pns32 vbdr pc-acp vhi n1, np1 crd., pc-acp vvi av po32 n1, pc-acp vvi dt n1 vvg p-acp dt n1 pp-f dt n1 pp-f dt n1 cst vvd pn31.
(8) application (DIV2)
946
Page 140
3293
So is Christ by virtue of his Office to measure out his Grace according to the greatness of a man's necessity;
So is christ by virtue of his Office to measure out his Grace according to the greatness of a Man's necessity;
np1 vbz np1 p-acp n1 pp-f po31 n1 pc-acp vvi av po31 n1 vvg p-acp dt n1 pp-f dt ng1 n1;
(8) application (DIV2)
946
Page 140
3294
as Manna was to be gathered according to every ones wants. Well then, to conclude this Exhortation.
as Manna was to be gathered according to every ones Wants. Well then, to conclude this Exhortation.
c-acp n1 vbds pc-acp vbi vvn vvg p-acp d pig n2. av av, pc-acp vvi d n1.
(8) application (DIV2)
946
Page 140
3295
Embolden thy self to draw near to Christ. 'Tis the Apostle's use he makes of all his foregoing Doctrine, Heb. 10.19. &c. God requires not a heart without sin, but a heart without guile.
Embolden thy self to draw near to christ. It's the Apostle's use he makes of all his foregoing Doctrine, Hebrew 10.19. etc. God requires not a heart without since, but a heart without guile.
vvi po21 n1 pc-acp vvi av-j p-acp np1. pn31|vbz dt ng1 n1 pns31 vvz pp-f d po31 vvg n1, np1 crd. av np1 vvz xx dt n1 p-acp n1, cc-acp dt n1 p-acp n1.
(8) application (DIV2)
947
Page 140
3296
Who needs more boldness than great Sinners? And the Apostle sets no limits to it.
Who needs more boldness than great Sinners? And the Apostle sets no Limits to it.
q-crq vvz dc n1 cs j n2? cc dt n1 vvz dx n2 p-acp pn31.
(8) application (DIV2)
947
Page 141
3297
Let us, who have been as great Sinners as any, resolve to do as they in Jeremy did, Jer. 3 22. They had both a Command, and a Promise. Return, there's the Command.
Let us, who have been as great Sinners as any, resolve to do as they in Jeremiah did, Jer. 3 22. They had both a Command, and a Promise. Return, there's the Command.
vvb pno12, r-crq vhb vbn a-acp j n2 c-acp d, vvb pc-acp vdi c-acp pns32 p-acp np1 vdd, np1 crd crd pns32 vhd d dt n1, cc dt n1. vvb, pc-acp|vbz dt n1.
(8) application (DIV2)
947
Page 141
3298
I will heal, &c. there's the Promise.I will heal, etc. there's the Promise.
pns11 vmb vvi, av pc-acp|vbz dt n1.
(8) application (DIV2)
947
Page 141
3299
Presently, they reply, We will come to thee, &c. They seem to snatch the Promise out of God's mouth.
Presently, they reply, We will come to thee, etc. They seem to snatch the Promise out of God's Mouth.
av-j, pns32 vvb, pns12 vmb vvi p-acp pno21, av pns32 vvb pc-acp vvi dt n1 av pp-f npg1 n1.
(8) application (DIV2)
947
Page 141
3300
How will these quick and ready Converts rise up in judgment against thy slowness and dulness? Shall they do this upon one Promise;
How will these quick and ready Converts rise up in judgement against thy slowness and dullness? Shall they do this upon one Promise;
q-crq vmb d j cc av-j vvz vvi a-acp p-acp n1 p-acp po21 n1 cc n1? vmb pns32 vdb d p-acp crd n1;
(8) application (DIV2)
948
Page 141
3301
and when thou hast all the Promises in the Book of God repeated to thee, shall God hear no other answer but this, We will not return,
and when thou hast all the Promises in the Book of God repeated to thee, shall God hear no other answer but this, We will not return,
cc c-crq pns21 vh2 d dt vvz p-acp dt n1 pp-f np1 vvd p-acp pno21, vmb np1 vvi dx j-jn n1 p-acp d, pns12 vmb xx vvi,
(8) application (DIV2)
948
Page 141
3302
or we dare not come, we dare not believe thee?
or we Dare not come, we Dare not believe thee?
cc pns12 vvb xx vvi, pns12 vvb xx vvi pno21?
(8) application (DIV2)
948
Page 141
3303
Did God give but one Promise to Adam, and did he embrace it, and live upon it all his life; (for we read of no more he had than that of the Seed of the Woman breaking the Serpent's head) and wilt thou not return,
Did God give but one Promise to Adam, and did he embrace it, and live upon it all his life; (for we read of no more he had than that of the Seed of the Woman breaking the Serpent's head) and wilt thou not return,
vdd np1 vvi p-acp crd n1 p-acp np1, cc vdd pns31 vvi pn31, cc vvi p-acp pn31 d po31 n1; (c-acp pns12 vvb pp-f dx av-dc pns31 vhd av d pp-f dt n1 pp-f dt n1 vvg dt ng1 n1) cc vm2 pns21 xx vvi,
(8) application (DIV2)
949
Page 142
3304
when thou hast so many Promises filling every page in the Scripture?
when thou hast so many Promises filling every page in the Scripture?
c-crq pns21 vh2 av d vvz vvg d n1 p-acp dt n1?
(8) application (DIV2)
949
Page 142
3305
Hast thou not a world of Precedents? Did not God take up all his Saints from the Dunghil with all their Rags,
Hast thou not a world of Precedents? Did not God take up all his Saints from the Dunghill with all their Rags,
vh2 pns21 xx dt n1 pp-f n2? vdd xx np1 vvi a-acp d po31 n2 p-acp dt n1 p-acp d po32 n2,
(8) application (DIV2)
950
Page 142
3306
and clothe them? Were any of them born Princes, and Sons of Heaven? Alas, every man at first sued for a Saviour in the right of a Sinner;
and cloth them? Were any of them born Princes, and Sons of Heaven? Alas, every man At First sued for a Saviour in the right of a Sinner;
cc vvi pno32? vbdr d pp-f pno32 vvn n2, cc n2 pp-f n1? np1, d n1 p-acp ord vvd p-acp dt n1 p-acp dt n-jn pp-f dt n1;
(8) application (DIV2)
950
Page 142
3307
and all pleaded in the Court of Heaven in formâ pauperis. Were they not Debtors,
and all pleaded in the Court of Heaven in formâ pauperis. Were they not Debtors,
cc d vvn p-acp dt n1 pp-f n1 p-acp fw-la fw-la. vbdr pns32 xx n2,
(8) application (DIV2)
950
Page 142
3308
and could they do that which might make God cross out one of those Sums they ow'd him? Oh think not then thou canst damm up that torrent of Love that has flow'd so freely to the World for so many Ages.
and could they do that which might make God cross out one of those Sums they owed him? O think not then thou Canst Damn up that torrent of Love that has flowed so freely to the World for so many Ages.
cc vmd pns32 vdb d r-crq vmd vvi np1 vvi av crd pp-f d n2 pns32 vvd pno31? uh vvb xx cs pns21 vm2 n1 p-acp d n1 pp-f n1 cst vhz vvd av av-j p-acp dt n1 c-acp av d n2.
(8) application (DIV2)
950
Page 142
3309
Tho' thy Disease be grievous, yet 'tis not irrecoverable, provided thou goest to the Physician. He can with a breath burn up thy Corruption, as soon as dissolve the Creation.
Though thy Disease be grievous, yet it's not irrecoverable, provided thou goest to the physician. He can with a breath burn up thy Corruption, as soon as dissolve the Creation.
cs po21 n1 vbi j, av pn31|vbz xx j, vvn pns21 vv2 p-acp dt n1. pns31 vmb p-acp dt n1 vvb a-acp po21 n1, c-acp av c-acp vvi dt n1.
(8) application (DIV2)
950
Page 142
3310
Christ can turn the muddiest water into such Wine that can please the heart both of God and Man. As you have been Vessels of Sin,
christ can turn the muddiest water into such Wine that can please the heart both of God and Man. As you have been Vessels of since,
np1 vmb vvi dt vv2 n1 p-acp d n1 cst vmb vvi dt n1 av-d pp-f np1 cc n1 p-acp pn22 vhb vbn n2 pp-f n1,
(8) application (DIV2)
950
Page 142
3311
if you will be Vessels of Repentance, God will make you brimful of Mercy. Plead not therefore thy own unworthiness.
if you will be Vessels of Repentance, God will make you brimful of Mercy. Plead not Therefore thy own unworthiness.
cs pn22 vmb vbi n2 pp-f n1, np1 vmb vvi pn22 j pp-f n1. vvb xx av po21 d n1.
(8) application (DIV2)
950
Page 142
3312
Man's unworthiness never yet hindered the flowing of God's kindness. 'Tis too weak a Bank to stop the current of God's favour.
Man's unworthiness never yet hindered the flowing of God's kindness. It's too weak a Bank to stop the current of God's favour.
ng1 n1 av-x av vvd dt j-vvg pp-f npg1 n1. pn31|vbz av j dt n1 pc-acp vvi dt n1 pp-f npg1 n1.
(8) application (DIV2)
950
Page 143
3313
The greater thy unworthiness, the greater advantage has free Grace to manifest its uncontroulable Excellency.
The greater thy unworthiness, the greater advantage has free Grace to manifest its uncontrollable Excellency.
dt jc av n1, dt jc n1 vhz j n1 pc-acp vvi po31 j n1.
(8) application (DIV2)
950
Page 143
3314
That Man dishonours God, that sets his Sin above God's Goodness, or his Unworthiness above God's Condescension.
That Man dishonours God, that sets his since above God's goodness, or his Unworthiness above God's Condescension.
cst n1 vvz np1, cst vvz po31 n1 p-acp npg1 n1, cc po31 n1 p-acp npg1 n1.
(8) application (DIV2)
950
Page 143
3315
You cannot do God a greater pleasure, than to come to him to be made clean.
You cannot do God a greater pleasure, than to come to him to be made clean.
pn22 vmbx vdi np1 dt jc n1, cs pc-acp vvi p-acp pno31 pc-acp vbi vvn j.
(8) application (DIV2)
950
Page 143
3316
When he reckons up thy Sin, 'tis not with an upbraiding, but a compassionate sigh, Jer. 13.27. He longs for the time of thy returning;
When he reckons up thy since, it's not with an upbraiding, but a compassionate sighs, Jer. 13.27. He longs for the time of thy returning;
c-crq pns31 vvz a-acp po21 n1, pn31|vbz xx p-acp dt vvg, cc-acp dt j n1, np1 crd. pns31 vvz p-acp dt n1 pp-f po21 vvg;
(8) application (DIV2)
950
Page 143
3317
and minds thee of thy Sin, that thou mayst the sooner seek a remedy; and wonders thou wilt continue in such a filthy Condition so long.
and minds thee of thy since, that thou Mayest the sooner seek a remedy; and wonders thou wilt continue in such a filthy Condition so long.
cc vvz pno21 pp-f po21 n1, cst pns21 vm2 dt av-c vvi dt n1; cc n2 pns21 vm2 vvi p-acp d dt j n1 av av-j.
(8) application (DIV2)
950
Page 143
3318
ƲSE 4. Caution.
ƲSE 4. Caution.
j crd n1.
(9) application (DIV2)
950
Page 143
3319
1. Think not thy Sins are pardon'd, because they are not so great as those God has pardon'd in others.
1. Think not thy Sins Are pardoned, Because they Are not so great as those God has pardoned in Others.
crd vvb xx po21 n2 vbr vvn, c-acp pns32 vbr xx av j c-acp d np1 vhz vvn p-acp n2-jn.
(9) application (DIV2)
951
Page 143
3320
This is ad suam consolationem aliena numerare vitia . Consider, God cast off Saul for less Sins than David committed.
This is ad suam consolationem Aliena numerare Vices. Consider, God cast off Saul for less Sins than David committed.
d vbz fw-la fw-la fw-la fw-la fw-la fw-la. vvi, np1 vvd a-acp np1 p-acp dc n2 cs np1 vvn.
(9) application (DIV2)
952
Page 143
3321
Evil Angels were cast off for one Sin. A few small Sands may sink a Ship as well as a great Rock.
Evil Angels were cast off for one Sin. A few small Sands may sink a Ship as well as a great Rock.
av-jn n2 vbdr vvn a-acp p-acp crd np1 dt d j n2 vmb vvi dt n1 c-acp av c-acp dt j n1.
(9) application (DIV2)
953
Page 144
3322
Thy Sins may be pardoned though as great as others, but then you must have equal Qualifications with them.
Thy Sins may be pardoned though as great as Others, but then you must have equal Qualifications with them.
po21 n2 vmb vbi vvn cs p-acp j c-acp n2-jn, cc-acp cs pn22 vmb vhi j-jn n2 p-acp pno32.
(9) application (DIV2)
953
Page 144
3323
They had great Sins, so hast thou; but have you as great a hatred and loathing of Sin as they had?
They had great Sins, so hast thou; but have you as great a hatred and loathing of since as they had?
pns32 vhd j n2, av vh2 pns21; cc-acp vhb pn22 p-acp j dt n1 cc n-vvg pp-f n1 c-acp pns32 vhd?
(9) application (DIV2)
953
Page 144
3324
2. Let not this Doctrine encourage any person to go on in sin.
2. Let not this Doctrine encourage any person to go on in since.
crd vvb xx d n1 vvi d n1 pc-acp vvi a-acp p-acp n1.
(9) application (DIV2)
954
Page 144
3325
If thou dost now suck such poison out of this Doctrine, and boast of that Name God proclaims Exod. 34.6, 7. take the Cooler along with thee,
If thou dost now suck such poison out of this Doctrine, and boast of that Name God proclaims Exod 34.6, 7. take the Cooler along with thee,
cs pns21 vd2 av vvi d n1 av pp-f d n1, cc n1 pp-f d n1 np1 vvz np1 crd, crd vvb dt jc p-acp p-acp pno21,
(9) application (DIV2)
955
Page 144
3326
and remember it is one part of his Name, By no means to clear the guilty.
and Remember it is one part of his Name, By no means to clear the guilty.
cc vvb pn31 vbz crd n1 pp-f po31 n1, p-acp dx n2 pc-acp vvi dt j.
(9) application (DIV2)
955
Page 144
3327
He never intended those Mercies for Sinners, as Sinners, but as penitent. Penitents, as such, are not guilty, because repentance is a moral revocation of a Sin,
He never intended those mercies for Sinners, as Sinners, but as penitent. Penitents, as such, Are not guilty, Because Repentance is a moral revocation of a since,
pns31 av-x vvd d n2 p-acp n2, c-acp n2, cc-acp c-acp n-jn. n2-jn, c-acp d, vbr xx j, c-acp n1 vbz dt j n1 pp-f dt n1,
(9) application (DIV2)
955
Page 144
3328
and always supposeth saith in Christ. There is forgiveness with God, Psal. 130.4. but it is that he may be feared, not despised.
and always Supposeth Says in christ. There is forgiveness with God, Psalm 130.4. but it is that he may be feared, not despised.
cc av vvz vvz p-acp np1. pc-acp vbz n1 p-acp np1, np1 crd. cc-acp pn31 vbz cst pns31 vmb vbi vvn, xx vvn.
(9) application (DIV2)
955
Page 144
3329
God never intended mercy as a sanctuary to protect Sin. 1st. 'Tis disingenuous to do so.
God never intended mercy as a sanctuary to Pact Sin. 1st. It's disingenuous to do so.
np1 av-x vvd n1 p-acp dt n1 pc-acp vvi np1 ord. pn31|vbz j pc-acp vdi av.
(9) application (DIV2)
955
Page 144
3330
Great Love requires great Duties, not great Sins. Freeness of Grace should make us increase holiness in a more chearful manner.
Great Love requires great Duties, not great Sins. Freeness of Grace should make us increase holiness in a more cheerful manner.
j n1 vvz j n2, xx j n2. n1 pp-f n1 vmd vvi pno12 vvi n1 p-acp dt av-dc j n1.
(9) application (DIV2)
956
Page 145
3331
What high ingratitude is it, to be inclin'd to sin, because God is inclin'd to pardon;
What high ingratitude is it, to be inclined to since, Because God is inclined to pardon;
q-crq j n1 vbz pn31, pc-acp vbi vvn p-acp n1, c-acp np1 vbz vvn pc-acp vvi;
(9) application (DIV2)
956
Page 145
3332
to have a frozen heart to him, because he hath a melting heart to thee? What, to kick against him, because he has bowels;
to have a frozen heart to him, Because he hath a melting heart to thee? What, to kick against him, Because he has bowels;
pc-acp vhi dt j-vvn n1 p-acp pno31, c-acp pns31 vhz dt j-vvg n1 p-acp pno21? q-crq, pc-acp vvi p-acp pno31, c-acp pns31 vhz n2;
(9) application (DIV2)
956
Page 145
3333
and to be wicked, because God is good? To turn Grace it self into wantonness.
and to be wicked, Because God is good? To turn Grace it self into wantonness.
cc pc-acp vbi j, c-acp np1 vbz j? p-acp n1 vvb pn31 n1 p-acp n1.
(9) application (DIV2)
956
Page 145
3334
Is this to fear his Goodness? No, 'tis to trample on it, to make that which should excite thee to holiness, a Bawd to thy Lust,
Is this to Fear his goodness? No, it's to trample on it, to make that which should excite thee to holiness, a Bawd to thy Lust,
vbz d pc-acp vvi po31 n1? uh-dx, pn31|vbz pc-acp vvi p-acp pn31, pc-acp vvi d r-crq vmd vvi pno21 p-acp n1, dt n1 p-acp po21 n1,
(9) application (DIV2)
956
Page 145
3335
and God himself a Pandar to the Devil.
and God himself a Pandar to the devil.
cc np1 px31 dt n1 p-acp dt n1.
(9) application (DIV2)
956
Page 145
3336
If thou dost thus slight the design of this Mercy, which thou canst never prize at too high a rate, 'tis certain thou never hadst the least taste of it.
If thou dost thus slight the Design of this Mercy, which thou Canst never prize At too high a rate, it's certain thou never Hadst the least taste of it.
cs pns21 vd2 av j dt n1 pp-f d n1, r-crq pns21 vm2 av-x vvi p-acp av j dt n1, pn31|vbz j pns21 av-x vhd2 dt ds n1 pp-f pn31.
(9) application (DIV2)
957
Page 145
3337
If thou hadst, thou couldst not sin so freely:
If thou Hadst, thou Couldst not sin so freely:
cs pns21 vhd2, pns21 vmd2 xx vvi av av-j:
(9) application (DIV2)
957
Page 145
3338
For when Grace enters, it makes the Soul dead to sin, Rom. 6.1, 2. The Apostle answers such a Consequence with a God forbid. 2dly. 'Tis foolish.
For when Grace enters, it makes the Soul dead to since, Rom. 6.1, 2. The Apostle answers such a Consequence with a God forbid. 2dly. It's foolish.
c-acp c-crq n1 vvz, pn31 vvz dt n1 j p-acp n1, np1 crd, crd dt n1 vvz d dt n1 p-acp dt np1 vvi. av. pn31|vbz j.
(9) application (DIV2)
957
Page 145
3339
Would any man be so simple, as to set his House on fire, because he has a great River running by his Door, from whence he may have water to quench it;
Would any man be so simple, as to Set his House on fire, Because he has a great River running by his Door, from whence he may have water to quench it;
vmd d n1 vbb av j, c-acp pc-acp vvi po31 n1 p-acp n1, c-acp pns31 vhz dt j n1 vvg p-acp po31 n1, p-acp c-crq pns31 vmb vhi n1 pc-acp vvi pn31;
(9) application (DIV2)
959
Page 146
3340
or wound himself, because there is an excellent Plaister which has cur'd several? 3dly. 'Tis dangerous.
or wound himself, Because there is an excellent Plaster which has cured several? 3dly. It's dangerous.
cc vvb px31, c-acp pc-acp vbz dt j vvb r-crq vhz vvn j? av. pn31|vbz j.
(9) application (DIV2)
959
Page 146
3341
If thou losest the present time, thou art in danger to lose Eternity. There are many in Hell never sinn'd at such a presumptuous rate.
If thou losest the present time, thou art in danger to loose Eternity. There Are many in Hell never sinned At such a presumptuous rate.
cs pns21 vv2 dt j n1, pns21 vb2r p-acp n1 pc-acp vvi n1. pc-acp vbr d p-acp n1 av-x vvn p-acp d dt j n1.
(9) application (DIV2)
961
Page 146
3342
He is merciful to the Penitent, but he will not be unfaithful to his Threatnings. If thou art willing to receive Grace, thou mayst have it, but upon God's Conditions.
He is merciful to the Penitent, but he will not be unfaithful to his Threatenings. If thou art willing to receive Grace, thou Mayest have it, but upon God's Conditions.
pns31 vbz j p-acp dt n-jn, cc-acp pns31 vmb xx vbi j p-acp po31 n2-vvg. cs pns21 vb2r j pc-acp vvi n1, pns21 vm2 vhi pn31, cc-acp p-acp npg1 n2.
(9) application (DIV2)
961
Page 146
3343
He will not pin it upon thy Sleeve whether thou wilt or no.
He will not pin it upon thy Sleeve whither thou wilt or no.
pns31 vmb xx vvi pn31 p-acp po21 n1 cs pns21 vm2 cc uh-dx.
(9) application (DIV2)
961
Page 146
3344
This is to make that which is the savour of life, to become the savour of death unto thee.
This is to make that which is the savour of life, to become the savour of death unto thee.
d vbz pc-acp vvi d r-crq vbz dt n1 pp-f n1, pc-acp vvi dt n1 pp-f n1 p-acp pno21.
(9) application (DIV2)
961
Page 146
3345
See what an answer Paul gives to such an imagination, Rom. 3.8. Let us do evil, that good may come, whose damnation is just.
See what an answer Paul gives to such an imagination, Rom. 3.8. Let us do evil, that good may come, whose damnation is just.
vvb r-crq dt n1 np1 vvz p-acp d dt n1, np1 crd. vvb pno12 vdi j-jn, cst j vmb vvi, rg-crq n1 vbz j.
(9) application (DIV2)
962
Page 146
3346
He takes a handful of Hell-fire and flings it in their faces.
He Takes a handful of Hell-fire and flings it in their faces.
pns31 vvz dt n1 pp-f n1 cc vvz pn31 p-acp po32 n2.
(9) application (DIV2)
962
Page 146
3347
Let but the 29th of Deut. 18, 19. stare them in the face, and promise thy self peace in this Course if thou canst.
Let but the 29th of Deuteronomy 18, 19. stare them in the face, and promise thy self peace in this Course if thou Canst.
vvb p-acp dt ord pp-f np1 crd, crd vvb pno32 p-acp dt n1, cc vvb po21 n1 n1 p-acp d n1 cs pns21 vm2.
(9) application (DIV2)
963
Page 147
3348
Lest there should be among you a root that beareth gall and wormwood. Lest there should be among you a root that bears Gall and wormwood.
cs a-acp vmd vbi p-acp pn22 dt n1 cst vvz n1 cc n1.
(9) application (DIV2)
963
Page 147
3349
And it cometh to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace,
And it comes to pass, when he hears the words of this curse, that he bless himself in his heart, saying, I shall have peace,
cc pn31 vvz pc-acp vvi, c-crq pns31 vvz dt n2 pp-f d n1, cst pns31 vvb px31 p-acp po31 n1, vvg, pns11 vmb vhi n1,
(9) application (DIV2)
963
Page 147
3350
though I walk in the imagination of mine heart. As his Goodness is great, which thou dost despise;though I walk in the imagination of mine heart. As his goodness is great, which thou dost despise;
cs pns11 vvb p-acp dt n1 pp-f po11 n1. p-acp po31 n1 vbz j, r-crq pns21 vd2 vvi;
(9) application (DIV2)
963
Page 147
3351
so the Wrath will be the hotter, thou dost treasure up. Though great Sins are occasions of great Grace, yet Sin doth not necessitate Grace.
so the Wrath will be the hotter, thou dost treasure up. Though great Sins Are occasions of great Grace, yet since does not necessitate Grace.
av dt n1 vmb vbi dt jc, pns21 vd2 n1 a-acp. cs j n2 vbr n2 pp-f j n1, av n1 vdz xx n1 n1.
(9) application (DIV2)
964
Page 147
3352
Who can tell, whether ever God would have shown mercy to Paul, had he done that against knowledge, which he did ignorantly? Repentance must first be; see the order, Acts 3.19. Repent, and be converted, that your sins may be blotted out.
Who can tell, whither ever God would have shown mercy to Paul, had he done that against knowledge, which he did ignorantly? Repentance must First be; see the order, Acts 3.19. repent, and be converted, that your Sins may be blotted out.
q-crq vmb vvi, cs av np1 vmd vhi vvn n1 p-acp np1, vhd pns31 vdn d p-acp n1, r-crq pns31 vdd av-j? np1-n vmb ord vbi; vvb dt n1, n2 crd. vvb, cc vbi vvn, cst po22 n2 vmb vbi vvn av.
(9) application (DIV2)
965
Page 147
3353
First, Repentance and Conversion, then Justification. This Grace is only given to penitent Sinners.
First, Repentance and Conversion, then Justification. This Grace is only given to penitent Sinners.
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You know not whether you shall repent, but you may know, that if you do not repent, you shall be damn'd.
You know not whither you shall Repent, but you may know, that if you do not Repent, you shall be damned.
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As there is infinite Grace to pardon you, if you repent; so there is infinite Justice to punish you, if you do not repent.
As there is infinite Grace to pardon you, if you Repent; so there is infinite justice to Punish you, if you do not Repent.
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The Gospel binds us to our good behaviour as much as the Law. FINIS.
The Gospel binds us to our good behaviour as much as the Law. FINIS.
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