I Have in several Discourses, according to the Measure of Divine Assistance, endeavoured to unfold unto you the vast Contents of the Law, and those various Duties that are summarily comprehended in those Ten Words, which the infinite Wisdom of God hath given us as an Epitome and Abridgment of all Morality.
I Have in several Discourses, according to the Measure of Divine Assistance, endeavoured to unfold unto you the vast Contents of the Law, and those various Duties that Are summarily comprehended in those Ten Words, which the infinite Wisdom of God hath given us as an Epitome and Abridgment of all Morality.
The serious Contemplation of this boundless extent of the Law, occasioned the Psalmist to say, Psal. 119.96. That he had seen an end of all Perfection:
The serious Contemplation of this boundless extent of the Law, occasioned the Psalmist to say, Psalm 119.96. That he had seen an end of all Perfection:
as Astronomers take only the more conspicuous, and remarkable Stars into their Constellations, but leave innumerable others, with which the Heavens are every where thick studded, to the casual Observation of the Beholders:
as Astronomers take only the more conspicuous, and remarkable Stars into their Constellations, but leave innumerable Others, with which the Heavens Are every where thick studded, to the casual Observation of the Beholders:
and to reduce them into Order under these several Precepts, where they are either required, or forbidden, leaving innumerable others to your own private Observation.
and to reduce them into Order under these several Precepts, where they Are either required, or forbidden, leaving innumerable Others to your own private Observation.
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And I fear lest some of that corrupt Leaven may still remain in the Spirits of too many, who delight only to hear of the Riches of Free Grace, the Privileges of Saints, the All-sufficiency,
And I Fear lest Some of that corrupt Leaven may still remain in the Spirits of too many, who delight only to hear of the Riches of Free Grace, the Privileges of Saints, the All-sufficiency,
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this is flat, and insipid to these nice and refined Professors, and they are ready with a scornful Pity to censure it for honest, Moral Doctrine, fit only for young Beginners, who are not as yet come from under a legal Dispensation.
this is flat, and insipid to these Nicaenae and refined Professors, and they Are ready with a scornful Pity to censure it for honest, Moral Doctrine, fit only for young Beginners, who Are not as yet come from under a Legal Dispensation.
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and procured for us Glory and Immortality by his own most precious Blood: Yet here the Scripture affirms, that we obtain a Right unto the Tree of Life;
and procured for us Glory and Immortality by his own most precious Blood: Yet Here the Scripture affirms, that we obtain a Right unto the Tree of Life;
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but a Right of Evidence, our Obedience to the Law is the only sound Evidence that we can have for our Right to the Promises of the Gospel; and without an universal Obedience in the whole Course of our Lives, all our Joys,
but a Right of Evidence, our obedience to the Law is the only found Evidence that we can have for our Right to the Promises of the Gospel; and without an universal obedience in the Whole Course of our Lives, all our Joys,
and Comforts, and confident Expectations of Heaven and Happiness, are but splendid Delusions, and enthusiastical Dreams, by which Men of loose Principles and Practices, seek to unite together two Things, which God hath put at an irreconcileable distance;
and Comforts, and confident Expectations of Heaven and Happiness, Are but splendid Delusions, and enthusiastical Dreams, by which Men of lose Principles and Practices, seek to unite together two Things, which God hath put At an Irreconcilable distance;
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For by laying their Actions to the Rule, and comparing the Strictness and Purity of the one, with the Obliquity and Defects of other, they may discern wherein they have offended,
For by laying their Actions to the Rule, and comparing the Strictness and Purity of the one, with the Obliquity and Defects of other, they may discern wherein they have offended,
Thirdly, It serves to convince us of the utter impossibility under which we lie in this our fallen and corrupt Estate, of ever obtaining Justification by the Works of the Law. Rom. 3.20. By the Works of the Law shall no Man be justified;
Thirdly, It serves to convince us of the utter impossibility under which we lie in this our fallen and corrupt Estate, of ever obtaining Justification by the Works of the Law. Rom. 3.20. By the Works of the Law shall no Man be justified;
and that Wrath to which he stands exposed, and the Remedilesness of his sad condition by any thing that he can either do or suffer, it there leaves him in this horrour of Darkness, till the Spirit of God, who hath thus by the Ministry of the Law convinced him of his own Unrighteousness in himself, doth also by the Ministry of the Gospel convince him of a Righteousness out of himself, in the Lord Jesus Christ:
and that Wrath to which he Stands exposed, and the Remedilesness of his sad condition by any thing that he can either doe or suffer, it there leaves him in this horror of Darkness, till the Spirit of God, who hath thus by the Ministry of the Law convinced him of his own Unrighteousness in himself, does also by the Ministry of the Gospel convince him of a Righteousness out of himself, in the Lord jesus christ:
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For it is the Spirit that convinceth us of Sin, of Righteousness, and of Judgment, John 16.8. Secondly, Another great End of the Moral Law, is, Reformation and Obedience:
For it is the Spirit that Convinces us of since, of Righteousness, and of Judgement, John 16.8. Secondly, another great End of the Moral Law, is, Reformation and obedience:
and that by seeing our Defects, we may endeavour to amend them. Thus the Apostle tells us, Gal. 3.19. That the Law was added because of Transgreson, i. e.
and that by seeing our Defects, we may endeavour to amend them. Thus the Apostle tells us, Gal. 3.19. That the Law was added Because of Transgreson, i. e.
because of the exceeding proneness of our corrupted Natures to transgress, God hath given us an holy and severe Law to curb in our Lusts, to check our headstrong Desires and sensual Appetites,
Because of the exceeding proneness of our corrupted Nature's to transgress, God hath given us an holy and severe Law to curb in our Lustiest, to check our headstrong Desires and sensual Appetites,
First, Where the Law hath not wrought its convincing Work with power upon the Conscience, there the Preaching of Jesus Christ will be altogether in vain.
First, Where the Law hath not wrought its convincing Work with power upon the Conscience, there the Preaching of jesus christ will be altogether in vain.
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For until a Sinner be throughly convinc'd of his Guilt and Misery, and his Conscience awakened by the Threats and Terrors of the Law, that he stands forfeited to the Justice of God, liable to eternal Wrath,
For until a Sinner be thoroughly convinced of his Gilded and Misery, and his Conscience awakened by the Treats and Terrors of the Law, that he Stands forfeited to the justice of God, liable to Eternal Wrath,
and may every moment be swallow'd up in the Abyss of Woe & Torments, into which Thousands before him have been already plung'd, it will be impossible to persuade him seriously to embrace those Tenders of Mercy which the Gospel holds forth unto him by Jesus Christ, he wraps himself in his own carnal Confidence and Security,
and may every moment be swallowed up in the Abyss of Woe & Torments, into which Thousands before him have been already plunged, it will be impossible to persuade him seriously to embrace those Tenders of Mercy which the Gospel holds forth unto him by jesus christ, he wraps himself in his own carnal Confidence and Security,
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and sees no need of looking out after any other Righteousness than his own; and although his own Righteousness be but filthy Rags, both imperfect and impure;
and sees no need of looking out After any other Righteousness than his own; and although his own Righteousness be but filthy Rags, both imperfect and impure;
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Those who think themselves whole and sound, although indeed they be sick unto death, they need not a Physician, i. e. they apprehend not their need of him,
Those who think themselves Whole and found, although indeed they be sick unto death, they need not a physician, i. e. they apprehend not their need of him,
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Conviction of Guilt, Conviction of Wrath, and Conviction of the utter Impossibility we lie under to deliver our selves from it by our own Righteousness.
Conviction of Gilded, Conviction of Wrath, and Conviction of the utter Impossibility we lie under to deliver our selves from it by our own Righteousness.
I shall now treat of the First: To which purpose I have chosen this Portion of Scripture, John 7.19. Did not Moses give you the Law? And yet none of you keepeth the Law.
I shall now Treat of the First: To which purpose I have chosen this Portion of Scripture, John 7.19. Did not Moses give you the Law? And yet none of you Keepeth the Law.
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First, That this Law of which our Saviour speaks, was the whole Systeme of Divine Precepts, both concerning Ceremonial Rites, Judicial Processes, and Moral Duties:
First, That this Law of which our Saviour speaks, was the Whole System of Divine Precepts, both Concerning Ceremonial Rites, Judicial Processes, and Moral Duties:
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and lastly, for all Moral and Natural Duties, respecting either God or Man. But this last being the chief part of the Law of Moses, is here likewise chiefly meant and intended.
and lastly, for all Moral and Natural Duties, respecting either God or Man. But this last being the chief part of the Law of Moses, is Here likewise chiefly meant and intended.
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but condemns them for neglecting the weightier Matters of the Moral Law; Judgment, Mercy, and Faith, Matth. 23. Secondly, Whereas is is said, That the Law was given unto them, i. e.
but condemns them for neglecting the Weightier Matters of the Moral Law; Judgement, Mercy, and Faith, Matthew 23. Secondly, Whereas is is said, That the Law was given unto them, i. e.
Yea, and (as I have before observed,) Proselytes of other Nations were admitted to the hopes of Salvation, without binding them to any other Observances, besides the keeping of the seven Precepts of Noah; To renounce Idols, to worship the true God, to commit no Murther,
Yea, and (as I have before observed,) Proselytes of other nations were admitted to the hope's of Salvation, without binding them to any other Observances, beside the keeping of the seven Precepts of Noah; To renounce Idols, to worship the true God, to commit no Murder,
so that as our Saviour saith to the Jews, Did not Moses give you the Law? I may say to you, Did not God give you the Laws and yet none of you keepeth the Law.
so that as our Saviour Says to the jews, Did not Moses give you the Law? I may say to you, Did not God give you the Laws and yet none of you Keepeth the Law.
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Thirdly, Whereas it is said, that Moses gave them the Law, we must here note, First, That Moses gave it only Ministerially; but God Primarily and Authoritatively: And therefore, Gal. 3.19.
Thirdly, Whereas it is said, that Moses gave them the Law, we must Here note, First, That Moses gave it only Ministerially; but God Primarily and Authoritatively: And Therefore, Gal. 3.19.
not because it is of Moses, but of the Fathers. And for the Moral Law, all the Duties of it were incumbent upon Mankind from the very first Creation of the World, long before the promulgation of the Law from Mount Sinai. Murther was forbidden,
not Because it is of Moses, but of the Father's. And for the Moral Law, all the Duties of it were incumbent upon Mankind from the very First Creation of the World, long before the Promulgation of the Law from Mount Sinai. Murder was forbidden,
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as appears, Gen. 4.5, 6. Fornication was then also accounted a Sin worthy of Death; as appeareth, Gen. 38.24. The outward Worship and Service of God in Solemn and Publick Assemblies, was then known to be a Duty; as appears, Gen. 4.26.
as appears, Gen. 4.5, 6. Fornication was then also accounted a since worthy of Death; as appears, Gen. 38.24. The outward Worship and Service of God in Solemn and Public Assemblies, was then known to be a Duty; as appears, Gen. 4.26.
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Thirdly, It is said to be given by Moses, because of the more solemn and conspicuous Delivery of it at Mount Sinai; when God especially magnified him, by calling him up into the Mount, conversing with him Forty Days, writing with his own Finger the Ten Commandments,
Thirdly, It is said to be given by Moses, Because of the more solemn and conspicuous Delivery of it At Mount Sinai; when God especially magnified him, by calling him up into the Mount, conversing with him Forty Days, writing with his own Finger the Ten commandments,
An Accusation that may truly be laid not only against the Jews, but against all the World Never any of the Sons of Men, from the very first Creation of the World,
an Accusation that may truly be laid not only against the jews, but against all the World Never any of the Sons of Men, from the very First Creation of the World,
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And to this the Scriptures give abundant Testimony Rom. 3.23. All have sinned, and come short of the Glory of God. Jam. 3.2. In many things we offend all.
And to this the Scriptures give abundant Testimony Rom. 3.23. All have sinned, and come short of the Glory of God. Jam. 3.2. In many things we offend all.
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and all our Righteousnesses are as filthy Rags. Solomon challengeth the best and holiest upon this Point. Prov. 20.9. Who can say, I have made mine Heart clean, I am pure from my Sin? Many other Places may be alledged to the same purpose; as, 1. John 1.8. If we say that we have no Sin, we deceive our selves, and the Truth is not in us.
and all our Righteousness Are as filthy Rags. Solomon Challengeth the best and Holiest upon this Point. Curae 20.9. Who can say, I have made mine Heart clean, I am pure from my since? Many other Places may be alleged to the same purpose; as, 1. John 1.8. If we say that we have no since, we deceive our selves, and the Truth is not in us.
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And, vers. 10. If we say that we have not sinned, we make him a Lyar. And all these Exhortations which we find in Scripture to confess our Sins, to repent of them, to watch and strive against them, do all clearly beat down the insolent Pride of those who except themselves out of the number of Transgressors and Offenders.
And, vers. 10. If we say that we have not sinned, we make him a Lyar. And all these Exhortations which we find in Scripture to confess our Sins, to Repent of them, to watch and strive against them, do all clearly beatrice down the insolent Pride of those who except themselves out of the number of Transgressors and Offenders.
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And is it not very strange, that after so many express Testimonies of Scripture, than which nothing can be more plain and positive, notwithstanding that every day and hour might administer abundant Conviction to them;
And is it not very strange, that After so many express Testimonies of Scripture, than which nothing can be more plain and positive, notwithstanding that every day and hour might administer abundant Conviction to them;
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yet there should be a generation of Men so impudently vain-glorious, as to boast of an absolute Perfection in this Life? And yet this is the Doctrine of the Papists, That a Man may all his Life-time eschew every Mortal Sin,
yet there should be a generation of Men so impudently vainglorious, as to boast of an absolute Perfection in this Life? And yet this is the Doctrine of the Papists, That a Man may all his Lifetime eschew every Mortal since,
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yet they make these Venial Sins to be of so slight a Nature, that they are not repugnant to Grace, interrupt not our Friendship with God, deserve not eternal Punishments, require neither Confession nor Repentance,
yet they make these Venial Sins to be of so slight a Nature, that they Are not repugnant to Grace, interrupt not our Friendship with God, deserve not Eternal Punishments, require neither Confessi nor Repentance,
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And this proud Conceit of Perfection is not only entertained by Papists, but by a sort of Frantick People amongst us, who yet exclaim against all others,
And this proud Conceit of Perfection is not only entertained by Papists, but by a sort of Frantic People among us, who yet exclaim against all Others,
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as, Justification by Works, the Insufficiency of the Scriptures, and Infallibility seated in any humane Breast ▪ Certainly the Hand of Joab is in all this. Concerning these, I shall say no more,
as, Justification by Works, the Insufficiency of the Scriptures, and Infallibility seated in any humane Breast ▪ Certainly the Hand of Joab is in all this. Concerning these, I shall say no more,
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but what the Wise Man observed of such a Race of confident Self-Justiciaries in his Days, Prov. 30.12. There is a Generation that are pure in their own Eyes, and yet are not washed from their Filthiness. But what!
but what the Wise Man observed of such a Raze of confident Self-justiciaries in his Days, Curae 30.12. There is a Generation that Are pure in their own Eyes, and yet Are not washed from their Filthiness. But what!
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Are then the Laws of God impossible to be fulfilled? Is it not our Imputation to the Equity and Wisdom of God, that he should command that which we are not able to perform? I Answer.
are then the Laws of God impossible to be fulfilled? Is it not our Imputation to the Equity and Wisdom of God, that he should command that which we Are not able to perform? I Answer.
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Fourthly, Although a perfect and consummate Obedience be now impossible; yet an inchoate and sincere Obedience is possible through the Assistance of Divine Grace.
Fourthly, Although a perfect and consummate obedience be now impossible; yet an inchoate and sincere obedience is possible through the Assistance of Divine Grace.
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So that these Commands which exceed our present power, and are neither vain, nor unjust? For they engage us to exert our strength to the utmost, whereby we shall certainly attain unto a far greater perfection in our Obedience,
So that these Commands which exceed our present power, and Are neither vain, nor unjust? For they engage us to exert our strength to the utmost, whereby we shall Certainly attain unto a Far greater perfection in our obedience,
And therefore since our Sloth will take Allowances to it self, it is far more expedient for us that God hath commanded from us things beyond the Sphere of our present Ability,
And Therefore since our Sloth will take Allowances to it self, it is Far more expedient for us that God hath commanded from us things beyond the Sphere of our present Ability,
But where the Impossibility consists only in some eminent degree, and yet every degree that is attainable by us, hath Excellency enough in it self to invite and engage our Endeavours, there the Impossibility of the highest degree is no discouragement to a wise and rational Man, from attempting to do his utmost.
But where the Impossibility consists only in Some eminent degree, and yet every degree that is attainable by us, hath Excellency enough in it self to invite and engage our Endeavours, there the Impossibility of the highest degree is no discouragement to a wise and rational Man, from attempting to do his utmost.
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and what we do attain is an abundant Recompence of our Industry, and carries in it so much Excellency as will quicken and excite us unto farther Improvements.
and what we do attain is an abundant Recompense of our Industry, and carries in it so much Excellency as will quicken and excite us unto farther Improvements.
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For where Original Sin is, there Legal Righteousness and Perfection cannot possibly be; for even this Sin is a violation of the Law. 2ly. There must be a perfect and exact actual fulfilling of all the Laws of God, without failing in the least Circumstance on least Tittle of Observation:
For where Original since is, there Legal Righteousness and Perfection cannot possibly be; for even this since is a violation of the Law. 2ly. There must be a perfect and exact actual fulfilling of all the Laws of God, without failing in the least Circumstance on least Tittle of Observation:
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Now this Evangelical Perfection consists in Three Things: 1st. In true and sincere Repentance for our past Offences, begging Pardon at God's Hands, and endeavouring to abstain from the Commission of the like for the future. 2ly. In a true and lively Faith;
Now this Evangelical Perfection consists in Three Things: 1st. In true and sincere Repentance for our past Offences, begging Pardon At God's Hands, and endeavouring to abstain from the Commission of the like for the future. 2ly. In a true and lively Faith;
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whereby we relie upon the Merits and Satisfaction of Christ alone for the Remission of our Sins. 3ly. In new and sincere Obedience, endeavouring to live more holily, and to walk more strictly and perfectly before God, according to the Rules he hath prescribed us in his holy Laws.
whereby we rely upon the Merits and Satisfaction of christ alone for the Remission of our Sins. 3ly. In new and sincere obedience, endeavouring to live more holily, and to walk more strictly and perfectly before God, according to the Rules he hath prescribed us in his holy Laws.
and make further progress in Christianity, when we do all this in the Truth and Sincerity of our Souls, we are said to be perfect with an Evangelical, or Gospel-perfection;
and make further progress in Christianity, when we do all this in the Truth and Sincerity of our Souls, we Are said to be perfect with an Evangelical, or Gospel perfection;
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And Abraham pleads with God for the righteous in Sodom, Gen. 18.23, 24. And Zachary and Elizabeth have this Testimony, That they were both righteous, walking in all the Commandments of God blameless, Luke 1.6.
And Abraham pleads with God for the righteous in Sodom, Gen. 18.23, 24. And Zachary and Elizabeth have this Testimony, That they were both righteous, walking in all the commandments of God blameless, Lycia 1.6.
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Thus we have the Ways of Holiness called Ways of Righteousness, Psal. 23.3. And the Works of Holiness, Work of Righteousness, Psal. 15.2. Isa. 64.2, &c. This Evangelical Perfection is attainable in this Life, and indeed is attained by every sincere and upright Christian.
Thus we have the Ways of Holiness called Ways of Righteousness, Psalm 23.3. And the Works of Holiness, Work of Righteousness, Psalm 15.2. Isaiah 64.2, etc. This Evangelical Perfection is attainable in this Life, and indeed is attained by every sincere and upright Christian.
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First, Because of the infinite Exactness and Holiness of the Law, it is not attained. Secondly, Because of the Corruption of our Natures, it cannot be attained.
First, Because of the infinite Exactness and Holiness of the Law, it is not attained. Secondly, Because of the Corruption of our Nature's, it cannot be attained.
or obey him better? Do not some Christians exceed others in their Grace and Holiness? And might not all exceed themselves if they would? The Law gives no allowance for any Failings.
or obey him better? Do not Some Christians exceed Others in their Grace and Holiness? And might not all exceed themselves if they would? The Law gives no allowance for any Failings.
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Now where there is this Corruption of Nature, how can there possibly be Perfection of Life? For who can bring a clean thing out of an unclean? Not one.
Now where there is this Corruption of Nature, how can there possibly be Perfection of Life? For who can bring a clean thing out of an unclean? Not one.
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If therefore we should grant, (which yet we deny,) that through some extraordinary Assistance vouchsafed to some particular Man, he should perfectly fulfil the whole Law;
If Therefore we should grant, (which yet we deny,) that through Some extraordinary Assistance vouchsafed to Some particular Man, he should perfectly fulfil the Whole Law;
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yet this actual Obedience, because it proceeds not from Original Righteousness, and the Rectitude of his Nature wherewith he was at first endowed, would not at all avail him to the obtaining of Justification, according to the Terms of the Covenant of Works.
yet this actual obedience, Because it proceeds not from Original Righteousness, and the Rectitude of his Nature wherewith he was At First endowed, would not At all avail him to the obtaining of Justification, according to the Terms of the Covenant of Works.
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but still there will be Faults and Flaws in it from the mixture of that Corruption, which still in part remains in the best and holiest, who therefore ought daily to pray, not out of a feigned,
but still there will be Faults and Flaws in it from the mixture of that Corruption, which still in part remains in the best and Holiest, who Therefore ought daily to pray, not out of a feigned,
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Secondly, Because although our Obedience could be perfected; yet perfect Obedience without Original Righteousness, will not amount unto a legal Righteousness.
Secondly, Because although our obedience could be perfected; yet perfect obedience without Original Righteousness, will not amount unto a Legal Righteousness.
How hast thou spent those Years, which the Patience and long Suffering of God hath lent thee? Hast thou not lived in open defiance with the great God of Heaven,
How hast thou spent those years, which the Patience and long Suffering of God hath lent thee? Hast thou not lived in open defiance with the great God of Heaven,
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First, Art thou not conscious to thy self of any presumptuous Sins committed against thy Knowledge, the Checks and Exclamations of thy Conscience, against thy natural Light and Reason with a deliberate and resolved Wilfulness? When thou hast seen all the Curses and Threatnings of the Law stand ready bent against thee,
First, Art thou not conscious to thy self of any presumptuous Sins committed against thy Knowledge, the Checks and Exclamations of thy Conscience, against thy natural Light and Reason with a deliberate and resolved Wilfulness? When thou hast seen all the Curses and Threatenings of the Law stand ready bent against thee,
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Thirdly, All thy Sins of Infirmity, and Weakness, Sins to which thou art betrayed contrary to thy Purpose and Resolutions, by the sudden Surprise of a Temptation;
Thirdly, All thy Sins of Infirmity, and Weakness, Sins to which thou art betrayed contrary to thy Purpose and Resolutions, by the sudden Surprise of a Temptation;
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that thou hast not served him, nor helped them, when thou mightest have done it? Hast thou not neglected the Ordinances of Jesus Christ, his Word and Sacraments, upon small or sought Occasions,
that thou hast not served him, nor helped them, when thou Mightest have done it? Hast thou not neglected the Ordinances of jesus christ, his Word and Sacraments, upon small or sought Occasions,
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Sixthly, all thy Miscarriages in those Duties which thou hast performed, the Dulness of thy Affections, the Vagrancies of thy Thoughts, thy Hypocrisie and Formality, all thy base and By-Ends, which like dead Flies, corrupt the most precious Ointment, are all Sins,
Sixthly, all thy Miscarriages in those Duties which thou hast performed, the Dullness of thy Affections, the Vagrancy of thy Thoughts, thy Hypocrisy and Formality, all thy base and By-Ends, which like dead Flies, corrupt the most precious Ointment, Are all Sins,
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Now, O Sinner, having such a Load of Guilt upon thy Soul, how darest thou look the holy and just God in the Face? Consider, O Wretch, what a Life is this which thou hast led, that in all the Millions of Thoughts and Actions thou hast employed thy self about, the far greater part should be Sins for the Matter of them,
Now, Oh Sinner, having such a Load of Gilded upon thy Soul, how Darest thou look the holy and just God in the Face? Consider, Oh Wretch, what a Life is this which thou hast led, that in all the Millions of Thoughts and Actions thou hast employed thy self about, the Far greater part should be Sins for the Matter of them,
and seriously view and ponder the infinite multitude, and the Nature of thy Sins, nothing but the strong Consolations of God could keep thee from running up and down distracted with the Terrours of the Lord,
and seriously view and ponder the infinite multitude, and the Nature of thy Sins, nothing but the strong Consolations of God could keep thee from running up and down distracted with the Terrors of the Lord,
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those Sins which are the Cause of their Misery, keep them from feeling it. But believe it, you must be convinced of your Sins either here, or hereafter.
those Sins which Are the Cause of their Misery, keep them from feeling it. But believe it, you must be convinced of your Sins either Here, or hereafter.
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And how sad will it be then to know that you are Sinners, when you shall likewise know that you are eternally damn'd for your Sins? When your Consciences, which are now peaceable and gentle, shall then on a sudden rave and shriek,
And how sad will it be then to know that you Are Sinners, when you shall likewise know that you Are eternally damned for your Sins? When your Consciences, which Are now peaceable and gentle, shall then on a sudden rave and shriek,
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For, is there nothing that you know by your selves, either relating to God or Man, wherein you have offended? Had you never so much as a Thought in you that slipp'd awry? Have you never utter'd a Word that so much as lisp'd contrary to the holy Law of God? Did you never do any one Action which Purity and Innocence it self might not own? Have your Lives in every point been as strict and holy as the Law of God commands them to be? If thou darest to affirm this, thou makest not thy self the more innocent thereby, but the more unpardonable;
For, is there nothing that you know by your selves, either relating to God or Man, wherein you have offended? Had you never so much as a Thought in you that slipped awry? Have you never uttered a Word that so much as lisped contrary to the holy Law of God? Did you never do any one Actium which Purity and Innocence it self might not own? Have your Lives in every point been as strict and holy as the Law of God commands them to be? If thou Darest to affirm this, thou Makest not thy self the more innocent thereby, but the more unpardonable;
yet this one Sin makes thee a Transgressor of the Law, and the Guilt of it can never be expiated by any thing which thou canst either do or suffer;
yet this one since makes thee a Transgressor of the Law, and the Gilded of it can never be expiated by any thing which thou Canst either doe or suffer;
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but even those also who are the most circumspect and careful in their Walkings. Though they do not wallow, and roll themselves in the common pollutions of the World;
but even those also who Are the most circumspect and careful in their Walkings. Though they do not wallow, and roll themselves in the Common pollutions of the World;
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It is the same precious Bloud that satisfied God's Justice for the Adultery and Murther of David, the Incest of Lot, the Perjury of Peter, that must satisfie it likewise for thy vain and foolish Thoughts,
It is the same precious Blood that satisfied God's justice for the Adultery and Murder of David, the Incest of Lot, the Perjury of Peter, that must satisfy it likewise for thy vain and foolish Thoughts,
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And indeed this is one of the great and main Ends of giving the Law, that the Necessity and All-sufficiency of Christ to save us, may be rendered the more conspicuous.
And indeed this is one of the great and main Ends of giving the Law, that the Necessity and All-sufficiency of christ to save us, may be rendered the more conspicuous.
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but finding it impossible to be justified by fulfilling of it, we should thereby be driven unto Christ's Righteousness, who hath both fulfilled it in himself,
but finding it impossible to be justified by fulfilling of it, we should thereby be driven unto Christ's Righteousness, who hath both fulfilled it in himself,
and satisfied for our transgressing it: And therefore saith the same Apostle, Gal. 3.24. The Law was our Schoolmaster to bring us to Christ, that we might be justified by Faith.
and satisfied for our transgressing it: And Therefore Says the same Apostle, Gal. 3.24. The Law was our Schoolmaster to bring us to christ, that we might be justified by Faith.
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First, A Promise of Life and Happiness to the Observers of it. Rom. 10.5. Moses describeth the Righteousness which is of the Law, that the Man that doth those things, shall live by them. And again, Gal. 3.12. The Man that doth them, shall live in them, i. e. by them.
First, A Promise of Life and Happiness to the Observers of it. Rom. 10.5. Moses Describeth the Righteousness which is of the Law, that the Man that does those things, shall live by them. And again, Gal. 3.12. The Man that does them, shall live in them, i. e. by them.
Ye shall keep my Statutes and my Judgments, which if a Man do, he shall live in them, or by them. But because our Natures are wofully degenerated from their primitive Excellency,
You shall keep my Statutes and my Judgments, which if a Man do, he shall live in them, or by them. But Because our Nature's Are woefully degenerated from their primitive Excellency,
and we have contracted such an Impotency, that the same Obedience which in our upright estate was both easie and delightful, is now become irksome and impossible, (as I have demonstrated to you in the last Subject I treated of;) therefore we can receive no Consolation from this Promise, not entertain any hopes of Life and Salvation, according to the Tenour of this Covenant of Works:
and we have contracted such an Impotency, that the same obedience which in our upright estate was both easy and delightful, is now become irksome and impossible, (as I have demonstrated to you in the last Subject I treated of;) Therefore we can receive no Consolation from this Promise, not entertain any hope's of Life and Salvation, according to the Tenor of this Covenant of Works:
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The great Design of the Apostle in this Chapter, and indeed in this whole Epistle, is to demonstrate, that Justification cannot possibly be obtained by the Righteousness of the Law,
The great Design of the Apostle in this Chapter, and indeed in this Whole Epistle, is to demonstrate, that Justification cannot possibly be obtained by the Righteousness of the Law,
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nor according to the Terms of the First Covenant, Do this and live. And among many others, one of the strongest Arguments he makes use of, to prove this his Assertion, lies couch'd in these Words which we are now considering.
nor according to the Terms of the First Covenant, Do this and live. And among many Others, one of the Strongest Arguments he makes use of, to prove this his Assertion, lies couched in these Words which we Are now considering.
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That it is the Denunciation, or Execution of the Punishment contained in the Law, in order to the satisfaction of Divine Justice for transgressing the Precepts of it.
That it is the Denunciation, or Execution of the Punishment contained in the Law, in order to the satisfaction of Divine justice for transgressing the Precepts of it.
Though they flourish in Wealth and Honour, and float in Ease and Pleasure, yet are they liable to all that Woe and Wrath with which the Threatnings of the Law stand charged against them.
Though they flourish in Wealth and Honour, and float in Ease and Pleasure, yet Are they liable to all that Woe and Wrath with which the Threatenings of the Law stand charged against them.
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And so are all wicked Men, on whom God begins to take vengeance, and exact Satisfaction in the Miseries and Punishments which he inflicts on them in this Life.
And so Are all wicked Men, on whom God begins to take vengeance, and exact Satisfaction in the Misery's and Punishments which he inflicts on them in this Life.
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but for the exercise of their Graces, and the manifestation of his Holiness, (as I shall hereafter shew you more at large;) But whatsoever Evil any wicked Man suffers, it is from the Malignity of the Curse, which will at last pour all its Venom into their Cup in Hell.
but for the exercise of their Graces, and the manifestation of his Holiness, (as I shall hereafter show you more At large;) But whatsoever Evil any wicked Man suffers, it is from the Malignity of the Curse, which will At last pour all its Venom into their Cup in Hell.
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for as many as relie upon their Works only, to justifie them, and endeavour to uphold the Faction of a Legal Righteousness, against the Grace of the Gospel,
for as many as rely upon their Works only, to justify them, and endeavour to uphold the Faction of a Legal Righteousness, against the Grace of the Gospel,
And this I take to be the clear scope of the Apostle's Argument. Now, whereas he saith, It is written, he certainly refers us to Deut. 27.26. Cursed is he that confirmeth not all the Words of this Law to do them.
And this I take to be the clear scope of the Apostle's Argument. Now, whereas he Says, It is written, he Certainly refers us to Deuteronomy 27.26. Cursed is he that confirmeth not all the Words of this Law to do them.
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A Curse that sets its Mouth, and dischargeth its Thunder against all the sinful Sons of Adam: A Curse it is, which as Zachary speaks, Chap. 5.3. goes forth over the Face of the whole Earth, and will, if Mercy rebate not the Edge of it, out off on every side, all those that stand in its way;
A Curse that sets its Mouth, and dischargeth its Thunder against all the sinful Sons of Adam: A Curse it is, which as Zachary speaks, Chap. 5.3. Goes forth over the Face of the Whole Earth, and will, if Mercy rebate not the Edge of it, out off on every side, all those that stand in its Way;
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for the Characters which the Apostle doth here give to those, who are ender the Curse of the Law, are so general and comprehensive, that no Man living could possibly escape,
for the Characters which the Apostle does Here give to those, who Are endear the Curse of the Law, Are so general and comprehensive, that no Man living could possibly escape,
And where's the Man that dares lift up his Face to justifie himself against this Charge? Is there no one Duty, either of the First or Second Table, respecting either God or Man, that thou hast utterly neglected? Is there no one Sin that thou hast committed, either ignorantly or knowingly, either out of Weakness or Wilfulness, by Surprize,
And where's the Man that dares lift up his Face to justify himself against this Charge? Is there not one Duty, either of the First or Second Table, respecting either God or Man, that thou hast utterly neglected? Is there not one since that thou hast committed, either ignorantly or knowingly, either out of Weakness or Wilfulness, by Surprise,
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Thirdly, Hast thou continued in all Things that are written in the Law to do them? Hast thou spun an even Thread of Obedience? Are there no Flaws, no Breaks, no Breaches in it? Hast thou been always constant in the highest Fervour of thy Zeal for God? Hast thou been in the Fear of the Lord all the Days of thy Life? Have thy Affections never languish'd;
Thirdly, Hast thou continued in all Things that Are written in the Law to do them? Hast thou spun an even Thread of obedience? are there no Flaws, no Breaks, no Breaches in it? Hast thou been always constant in the highest Fervour of thy Zeal for God? Hast thou been in the fear of the Lord all the Days of thy Life? Have thy Affections never languished;
nor do any one Action, which both for the matter and manner of it was not perfectly agreeable to the Law? If otherwise, (as indeed such an absolute Perfection of Holiness is to be found in no Creatures but the glorified Spirits,) thou art still exposed to the Curse of the Law:
nor do any one Actium, which both for the matter and manner of it was not perfectly agreeable to the Law? If otherwise, (as indeed such an absolute Perfection of Holiness is to be found in no Creatures but the glorified Spirits,) thou art still exposed to the Curse of the Law:
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So those very Ordinances and Dispensations of the Means of Grace, which distil alike both upon Believers and Unbelievers, have a far different Influence upon them.
So those very Ordinances and Dispensations of the Means of Grace, which distil alike both upon Believers and Unbelievers, have a Far different Influence upon them.
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And, oh, what a sad and dreadful Curse is this, that thou who comest to hear the same Word preached, which to others proves the Savour of Life unto Life Eternal, ro thee, through the Corruption and Wickedness of thine own Heart, it should prove the Savour of Death unto Death Eternal;
And, o, what a sad and dreadful Curse is this, that thou who Comest to hear the same Word preached, which to Others Proves the Savour of Life unto Life Eternal, ro thee, through the Corruption and Wickedness of thine own Heart, it should prove the Savour of Death unto Death Eternal;
and whilst the Heavenly Meat is in thy Mouth, even the Body of our Lord Jesus Christ, which is Meat indeed to a believing Soul, the Curse of God cometh upon thee!
and while the Heavenly Meat is in thy Mouth, even the Body of our Lord jesus christ, which is Meat indeed to a believing Soul, the Curse of God comes upon thee!
And yet how many such Spiders have we, who suck Poison out of the sweetest Flowers? Clayey and Earthy Souls, that are but hardened by the Sunshine of the Gospel,
And yet how many such Spiders have we, who suck Poison out of the Sweetest Flowers? Clayey and Earthy Souls, that Are but hardened by the Sunshine of the Gospel,
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when Mercy it self shall ruine them, and Salvation it self shall destroy them? Thirdly, If all the Favours of God's Providence, and all the Dispensations of his Grace,
when Mercy it self shall ruin them, and Salvation it self shall destroy them? Thirdly, If all the Favours of God's Providence, and all the Dispensations of his Grace,
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then certainly much more are all their Chastisements and Afflictions turned into Curses. If there be Poison in the Honey, much more certainly is there in the Sting.
then Certainly much more Are all their Chastisements and Afflictions turned into Curses. If there be Poison in the Honey, much more Certainly is there in the Sting.
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for there is not the least Affliction that befals them, not the least Gripe of any Pain, not the least Loss in their Estates, the most slight and inconsiderable Cross that is,
for there is not the least Affliction that befalls them, not the least Gripe of any Pain, not the least Loss in their Estates, the most slight and inconsiderable Cross that is,
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Every Affliction is to them but part of payment of that vast and infinite Summ of Plagues which God will most severely require from them in Hell. And there,
Every Affliction is to them but part of payment of that vast and infinite Sum of Plagues which God will most severely require from them in Hell. And there,
And therefore to be cut off from those ineffable Communications of himself, which he vouchsafes to the Blessed Spirits, is such a Curse as is as ineffable as are the Joys and Happi-nesses which they lose.
And Therefore to be Cut off from those ineffable Communications of himself, which he vouchsafes to the Blessed Spirits, is such a Curse as is as ineffable as Are the Joys and Happi-nesses which they loose.
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so it shall come into their Bowels like Water, and like Oyl into their Bones; as the Psalmist speaks, Psal. 109.18. Fourthly, They shall be cursed in the Pains and Torments they must eternally suffer.
so it shall come into their Bowels like Water, and like Oil into their Bones; as the Psalmist speaks, Psalm 109.18. Fourthly, They shall be cursed in the Pains and Torments they must eternally suffer.
before he could be discharged. One drop of this Poison being let fall upon the once glorious Angels, turn'd them into Devils, made all their Rays of Light and Lustre fall off from them;
before he could be discharged. One drop of this Poison being let fallen upon the once glorious Angels, turned them into Devils, made all their Rays of Light and Lustre fallen off from them;
Bellar. de amis. Grat. l. 1. c. 3. Nos docemus communi consensu peccata quaedam ex natura sua non indignum reddere hominem amicitia Dei, & Mortis aeternae reum.
Bellar de amiss. Grat. l. 1. c. 3. Nos docemus Communi consensu Peccata quaedam ex Nature sua non indignum reddere hominem Amicitia Dei, & Mortis aeternae Reum.