En oligo christianos, the almost Christian discovered, or, The false-professor tried and cast being the substance of seven sermons, first preached at Sepulchres, London, 1661, and now at the inportunity of friends made publick / by Matthew Meade.
IN this Chapter you have the Apostle Pauls Apology and defensative plea which he makes for himself against those blinde Jews which did so maliously prosecute him before Agrippa, Festus, Bernice and the Council.
IN this Chapter you have the Apostle Paul's Apology and defensative plea which he makes for himself against those blind jews which did so maliously prosecute him before Agrippa, Festus, Bernice and the Council.
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Then Agrippa said to Paul, Almost thou perswadest me to be a Christian. Almost ] NONLATINALPHABET, so the Greek, the words make some debate among the learned.
Then Agrippa said to Paul, Almost thou persuadest me to be a Christian. Almost ], so the Greek, the words make Some debate among the learned.
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Thou perswadest me ] NONLATINALPHABET, the word is from the Hebrew NONLATINALPHABET and it signifies both suadere and persuadere, either to use arguments to prevail,
Thou persuadest me ], the word is from the Hebrew and it signifies both suadere and persuadere, either to use Arguments to prevail,
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Now it is to be taken in the latter sence here, to shew the influence of Pauls Arguments upon Agrippa, which had almost proselyted him to the profession of Christianity.
Now it is to be taken in the latter sense Here, to show the influence of Paul's Arguments upon Agrippa, which had almost proselyted him to the profession of Christianity.
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As he that imbraces the Doctrine of Arminius is called an Arminian, and as he tha• owns the Doctrine and way of Luther, is called a Lutheran, so he that imbraces and owns and follows the Doctrine of Jesus Christ, he is called a Christian
As he that embraces the Doctrine of Arminius is called an Arminian, and as he tha• owns the Doctrine and Way of Luther, is called a Lutheran, so he that embraces and owns and follows the Doctrine of jesus christ, he is called a Christian
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But now in Scripture, the word is of a more strict and narrow acceptation; it is used onely to denominate the true Disciples and followers of Christ, Acts 11.26. The Disciples were first called Christians at Antioch, 1 Pet. 4.16.
But now in Scripture, the word is of a more strict and narrow acceptation; it is used only to denominate the true Disciples and followers of christ, Acts 11.26. The Disciples were First called Christians At Antioch, 1 Pet. 4.16.
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But if as the Apostle saith, the Preaching of Christ, is to the World foolishness, then it is no wonder that the Disciples of Christ, are to the World, fools.
But if as the Apostle Says, the Preaching of christ, is to the World foolishness, then it is no wonder that the Disciples of christ, Are to the World, Fools.
A man must die, that would live; he must be empty, that would be full; he must be lost, that would be found; he must have nothing, that would have all things; he must be blind that would have illumination; he must be condemned that would have redemption: so he must be a fool, that would be a Christian. If any man among you seems to be wise, let him become a fool, that he may be wise.
A man must die, that would live; he must be empty, that would be full; he must be lost, that would be found; he must have nothing, that would have all things; he must be blind that would have illumination; he must be condemned that would have redemption: so he must be a fool, that would be a Christian. If any man among you seems to be wise, let him become a fool, that he may be wise.
and yet are ne'r the neer, many that are within a little of Salvation, and yet shall never injoy the least Salvation, they are within sight of Heaven,
and yet Are never the near, many that Are within a little of Salvation, and yet shall never enjoy the least Salvation, they Are within sighed of Heaven,
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It is said of the truly righteous, be shall sarcely be saved; and it is said of the seemingly righteous, he shall be almost saved. Thou art not far from the Kingdom of God, Mark 12.24. The righteous shall be saved with a scarcely; that is, through much difficulty:
It is said of the truly righteous, be shall sarcely be saved; and it is said of the seemingly righteous, he shall be almost saved. Thou art not Far from the Kingdom of God, Mark 12.24. The righteous shall be saved with a scarcely; that is, through much difficulty:
Before I handle the Doctrine I must premise three things which are of great use for the establishing of weak beleevers, that they may not be shaken and discouraged by this Doctrine.
Before I handle the Doctrine I must premise three things which Are of great use for the establishing of weak believers, that they may not be shaken and discouraged by this Doctrine.
1. To make them look to their standing, upon what bottome they are, and to see that the foundation of their hope be well laid, that they build not upon the Sand, but upon a Rock.
1. To make them look to their standing, upon what bottom they Are, and to see that the Foundation of their hope be well laid, that they built not upon the Sand, but upon a Rock.
My design in preaching on this subject, is not to make sad the souls of those whom Christ will not have made sad, I would bring water, not to quench the flax that is smoking, but to put out that false fire that is of the sinners own kindling, least walking all his days by the light thereof, he should at last lie down in sorrow.
My Design in preaching on this Subject, is not to make sad the Souls of those whom christ will not have made sad, I would bring water, not to quench the flax that is smoking, but to put out that false fire that is of the Sinners own kindling, least walking all his days by the Light thereof, he should At last lie down in sorrow.
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My aim is to level the mountain of the sinners confidence, not to weaken the hand of the beleivers faith and dependance, to awaken and bring in secure formal sinners, not to discourage weak beleivers.
My aim is to level the mountain of the Sinners confidence, not to weaken the hand of the believers faith and dependence, to awaken and bring in secure formal Sinners, not to discourage weak believers.
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Thirdly, I would premise this, they that can hear such truths as this, without serious reflection and self examination, I much suspect the goodness of their condition.
Thirdly, I would premise this, they that can hear such truths as this, without serious reflection and self examination, I much suspect the Goodness of their condition.
These things being premised (which I desire you would carry along in your mind while we travel through this subject) I come to speak to the proposition more distinctly and closely.
These things being premised (which I desire you would carry along in your mind while we travel through this Subject) I come to speak to the proposition more distinctly and closely.
1. The young man in the Gospel is an eminent proof of this truth, in Mat. 19. from the 16, to the 23. verse. There you read of one that came to Christ to learn of him the way to Heaven.
1. The young man in the Gospel is an eminent proof of this truth, in Mathew 19. from the 16, to the 23. verse. There you read of one that Come to christ to Learn of him the Way to Heaven.
3. He obeyed constantly ] not in a fit of zeal onely, but in a continued series of duty, his goodness was not (as Ephraims ) like the morning dew, that passes away, no, all these things have I kept from my youth up.
3. He obeyed constantly ] not in a fit of zeal only, but in a continued series of duty, his Goodness was not (as Ephraim's) like the morning due, that passes away, no, all these things have I kept from my youth up.
and New, to the Saints of Christ, Cant. 1.3. The Virgins love thee, so Revel. 14.4. the One hundred forty and four thousand that stood with the Lamb on Mount Sion, are called Virgins. They are called Virgins because they are not defiled with the corruptions that are in the World through lust.
and New, to the Saints of christ, Cant 1.3. The Virgins love thee, so Revel. 14.4. the One hundred forty and four thousand that stood with the Lamb on Mount Sion, Are called Virgins. They Are called Virgins Because they Are not defiled with the corruptions that Are in the World through lust.
8. When they heard the cry of the bridegroom comming, they arose, and trimmed their Lamps, they profess Christ more highly, hoping now to go in with the Bridegroom.
8. When they herd the cry of the bridegroom coming, they arose, and trimmed their Lamps, they profess christ more highly, hoping now to go in with the Bridegroom.
It was a desire of true grace, but it was not a true desire of grace, it was not true because not timely, unsound as being unseasonable; it was too late.
It was a desire of true grace, but it was not a true desire of grace, it was not true Because not timely, unsound as being unseasonable; it was too late.
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Their folly was in not taking Oyl when they took their lamps, their time of seeking grace was when they came to Christ, it was too late to seek it when Christ came to them.
Their folly was in not taking Oil when they took their lamps, their time of seeking grace was when they Come to christ, it was too late to seek it when christ Come to them.
You that are professors of the Gospel of Christ, stand and tremble, if they that have gone beyond us fall short of Heaven, what shall become of us that fall short of them?
You that Are professors of the Gospel of christ, stand and tremble, if they that have gone beyond us fallen short of Heaven, what shall become of us that fallen short of them?
If they that are Virgins, that profess Christ, that have some faith in their profession (such as it is) that have some fruit in their faith, that outstrip others, that seek Christ, that improve their profession,
If they that Are Virgins, that profess christ, that have Some faith in their profession (such as it is) that have Some fruit in their faith, that outstrip Others, that seek christ, that improve their profession,
if God had not said they were rotten and unsound, we should have took them for the Hee Goats before the Flock, and ranked them among the worthies; pray observe.
if God had not said they were rotten and unsound, we should have took them for the He Goats before the Flock, and ranked them among the worthies; pray observe.
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Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them, Isa. 26.16. Many when God visits them, then they visit him, but not till then;
Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them, Isaiah 26.16. Many when God visits them, then they visit him, but not till then;
This is Seamens devotion, when the storms have brought them to their wits end, then they cry to the Lord in their trouble, Psal. 107.27, 28. many never cry to God till they are at their wits end, they never come to God for help,
This is Seamens devotion, when the storms have brought them to their wits end, then they cry to the Lord in their trouble, Psalm 107.27, 28. many never cry to God till they Are At their wits end, they never come to God for help,
Job saith of the Hypocrite, will he always call upon God? surely no, but now this people call upon God always, they seek him dayly, certainly these are no Hypocrites.
Job Says of the Hypocrite, will he always call upon God? surely no, but now this people call upon God always, they seek him daily, Certainly these Are no Hypocrites.
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3. Saith God, They delight to know my ways ] sure this frees them from the suspicion of Hypocrisie, for Job 21.14. they say unto God depart from us, we desire not the knowledg of thy ways.
3. Says God, They delight to know my ways ] sure this frees them from the suspicion of Hypocrisy, for Job 21.14. they say unto God depart from us, we desire not the knowledge of thy ways.
5. They forsook not the Ordinances of their God ] they seem true to their Principles, constant to their profession, better then many among us, that cast off duties,
5. They forsook not the Ordinances of their God ] they seem true to their Principles, constant to their profession, better then many among us, that cast off duties,
7. They take delight in approaching to God ] sure this can't be the guise of a Hypocrite, will he delight himself in the Almighty? saith Job: no, he will not.
7. They take delight in approaching to God ] sure this can't be the guise of a Hypocrite, will he delight himself in the Almighty? Says Job: no, he will not.
8. They were a people that were much in fasting, as you may see vers. 3. wherefore have we fasted (say they) and thou seest not? Now this is a duty that doth not suppose and require truth of grace onely in the heart, but strength of grace.
8. They were a people that were much in fasting, as you may see vers. 3. Wherefore have we fasted (say they) and thou See not? Now this is a duty that does not suppose and require truth of grace only in the heart, but strength of grace.
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illumination often goes before, vvhen conversion never follovvs after. The Subject of knovvledge is the understanding, the subject of holiness is the Will.
illumination often Goes before, when conversion never follows After. The Subject of knowledge is the understanding, the Subject of holiness is the Will.
To make a man altogether a Christian, there must be light in the head, and heat in the heart, knowledg in the understanding, and zeal in the affections.
To make a man altogether a Christian, there must be Light in the head, and heat in the heart, knowledge in the understanding, and zeal in the affections.
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for though by their fall they lost their Holiness, yet they lost not their knowledge. They are called NONLATINALPHABET from their knowledge, and yet they are NONLATINALPHABET for their malice, Devils still.
for though by their fallen they lost their Holiness, yet they lost not their knowledge. They Are called from their knowledge, and yet they Are for their malice, Devils still.
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Behold thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest his will, &c. and yet they were a Generation of Hypocrites.
Behold thou art called a Jew, and restest in the Law, and Makest thy boast of God, and Knowest his will, etc. and yet they were a Generation of Hypocrites.
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He onely knows God aright, who knows how to obey him, and obeys according to his knowledge of him, a good understanding have all they that do his commandements.
He only knows God aright, who knows how to obey him, and obeys according to his knowledge of him, a good understanding have all they that do his Commandments.
Balaam makes a clear and rare prophesie of Christ, and yet hath he no benefit by Christ, There shall come a Star out of Jacob, and a Septer shall rise out of Israel.
balaam makes a clear and rare prophesy of christ, and yet hath he no benefit by christ, There shall come a Star out of Jacob, and a Scepter shall rise out of Israel.
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But yet Balaam shall have no benefit by it, I shall see him but not now, I shall behold him but not nigh. Numb. 24.17. God may use a mans gifts to bring another unto Christ, when he himself whose gifts God uses, may be a stranger unto Christ, one man may confirm another in the faith & yet himself may be a stranger to the faith.
But yet balaam shall have no benefit by it, I shall see him but not now, I shall behold him but not High. Numb. 24.17. God may use a men Gifts to bring Another unto christ, when he himself whose Gifts God uses, may be a stranger unto christ, one man may confirm Another in the faith & yet himself may be a stranger to the faith.
Scultetus tells us of one Joannes Speiserus a famous Preacher at Ausborough in Germany, in the year 1523. who Preached the Gospel so powerfully that divers common Harlots were converted,
Scultetus tells us of one Joannes Speiserus a famous Preacher At Ausborough in Germany, in the year 1523. who Preached the Gospel so powerfully that diverse Common Harlots were converted,
Them that perish, who are they? who? the wise and the Learned, both among Jews and Greeks, these are called them that perish. Surgunt indocti & rapiunt caelum, dum nos cum doctrina nostra in Gehennam detrudimur, said a great Bishop,
Them that perish, who Are they? who? the wise and the Learned, both among jews and Greeks, these Are called them that perish. Surgunt Indocti & rapiunt caelum, dum nos cum Doctrina nostra in Gehennam detrudimur, said a great Bishop,
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they are excellent, but there is somewhat more excellent, so it follows in the same verse, yet I shew unto you a more excellent way, and that is the way of grace;
they Are excellent, but there is somewhat more excellent, so it follows in the same verse, yet I show unto you a more excellent Way, and that is the Way of grace;
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and yet be but almost a Christian. Mark what our Lord Christ tells them in Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, that is, not every one that makes a profession of Christ, shall therefore be owned for a true Disciple of Christ.
and yet be but almost a Christian. Mark what our Lord christ tells them in Mathew 7.21. Not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of Heaven, that is, not every one that makes a profession of christ, shall Therefore be owned for a true Disciple of christ.
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What a goodly profession had Judas, he followed Christ, left all for Christ, he Preached the Gospel of Christ, he cast out Devils in the name of Christ, he eat and dranck at the Table of Christ,
What a goodly profession had Judas, he followed christ, left all for christ, he Preached the Gospel of christ, he cast out Devils in the name of christ, he eat and dranck At the Table of christ,
Deny the power, that is they don't live in the practise of those graces, which they pretend to in their duties, he that pretends to godliness, by a specious profession,
Deny the power, that is they don't live in the practice of those graces, which they pretend to in their duties, he that pretends to godliness, by a specious profession,
but yet flies not, many have the wings of a fair profession, but yet use them not to mount upward in spiritual affections, and a Heavenly conversation.
but yet flies not, many have the wings of a fair profession, but yet use them not to mount upward in spiritual affections, and a Heavenly Conversation.
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Isaiah 48. 1. Hear ye this, O House of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which sware by the name of the Lord,
Isaiah 48. 1. Hear you this, Oh House of Jacob, which Are called by the name of Israel, and Are come forth out of the waters of Judah, which sware by the name of the Lord,
Thus the Casuists define hypocrisie to be simulatio sanctitatis, a counterfeiting of Holiness, and this fits exactly with the Greek word NONLATINALPHABET, which is from NONLATINALPHABET, to counterfeit.
Thus the Casuists define hypocrisy to be simulatio sanctitatis, a counterfeiting of Holiness, and this fits exactly with the Greek word, which is from, to counterfeit.
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And to this purpose the Hebrews have too words for Hypocrites, panim which signisies facies, and Chanephim, which signifies counterfeits, from chanaph to dissemble;
And to this purpose the Hebrews have too words for Hypocrites, panim which signifies fancies, and Chanephim, which signifies counterfeits, from chanaph to dissemble;
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and yet is without the grace of holiness, he appears to be in semblance, what he is not in substance, he wears a forme of godliness without, onely as a cover of a prophane heart within.
and yet is without the grace of holiness, he appears to be in semblance, what he is not in substance, he wears a Form of godliness without, only as a cover of a profane heart within.
and the fall should be upon them, I am perswaded this is not the least reason why God hath brought the wheel upon the profession of Religion, viz. to rid it of the vermine.
and the fallen should be upon them, I am persuaded this is not the least reason why God hath brought the wheel upon the profession of Religion, viz. to rid it of the vermin.
Now the Scripture is clear, that a man may perish under the highest profession of Religion, Christ cursed the Fig tree that had leaves and no fruit, It is said, Mat. 8.12. That the Children of the Kingdome shall be cast out into outer Darkness.
Now the Scripture is clear, that a man may perish under the highest profession of Religion, christ cursed the Fig tree that had leaves and no fruit, It is said, Mathew 8.12. That the Children of the Kingdom shall be cast out into outer Darkness.
who were these? but they that were then the onely people of God in the World, by profession, that had made a Covenant with him by sacrifice, and yet these cast out. In Mat. 7.22. you read of some that came and made boast of their profession to Christ, hoping that might save them.
who were these? but they that were then the only people of God in the World, by profession, that had made a Covenant with him by sacrifice, and yet these cast out. In Mathew 7.22. you read of Some that Come and made boast of their profession to christ, hoping that might save them.
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But now you must know, that professing Christ, is not confessing him, for to profess Christ is one thing, to confess Christ is another, confession is a living testimony for Christ, in a time when Religion suffers, profession may be onely a lifeless formallity in a time when Religion prospers.
But now you must know, that professing christ, is not confessing him, for to profess christ is one thing, to confess christ is Another, Confessi is a living testimony for christ, in a time when Religion suffers, profession may be only a Lifeless formality in a time when Religion prospers.
To profess Christ, is to own him when none deny him, to confess Christ is to plead for him and suffer for him when others oppose him, Hypocrites may be professors,
To profess christ, is to own him when none deny him, to confess christ is to plead for him and suffer for him when Others oppose him, Hypocrites may be professors,
Now many may swim with the stream (like the dead fish) that cannot swim against the stream with the living fish, many may profess Christ, that can't confess Christ,
Now many may swim with the stream (like the dead Fish) that cannot swim against the stream with the living Fish, many may profess christ, that can't confess christ,
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1. Conviction may be rational as well as spiritual, it may be from a natural conscience enlightned by the word, without the effectual work of the Spirit applying sin to the heart.
1. Conviction may be rational as well as spiritual, it may be from a natural conscience enlightened by the word, without the effectual work of the Spirit applying since to the heart.
but all mourning for sin, doth not therefore render us blessed. 1. True mourning for sin, must flow from spiritual conviction of the evil, and vileness, and damnable nature of sin.
but all mourning for since, does not Therefore render us blessed. 1. True mourning for since, must flow from spiritual conviction of the evil, and vileness, and damnable nature of since.
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Now all that mourn for sin don't do it from a through work of spiritual conviction upon the soul, they have not a right sense of the evil and vileness of sin.
Now all that mourn for since don't do it from a through work of spiritual conviction upon the soul, they have not a right sense of the evil and vileness of since.
as in Heaven their is peace without trouble, joy without mourning, so in Hell there is trouble without peace, mourning without joy, weeping and wailing incessantly,
as in Heaven their is peace without trouble, joy without mourning, so in Hell there is trouble without peace, mourning without joy, weeping and wailing incessantly,
But is not confession of sin, a character of a child of God? doth not the Apostle say, if we confess our sins, God is just and faithful to forgive them? No man was ever kept out of Heaven for his confessed badness,
But is not Confessi of since, a character of a child of God? does not the Apostle say, if we confess our Sins, God is just and faithful to forgive them? No man was ever kept out of Heaven for his confessed badness,
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1. Many confess sin meerly out of custome, and not out of conscience, you shall have many that will never pray but they will make a long confession of sin,
1. Many confess since merely out of custom, and not out of conscience, you shall have many that will never pray but they will make a long Confessi of since,
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Many will confess lesser sins, and yet conceal greater, like the Patient in Plutarch, that complained to his Physitian of his finger, when his Liver was rotten.
Many will confess lesser Sins, and yet conceal greater, like the Patient in Plutarch, that complained to his physician of his finger, when his Liver was rotten.
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Fifthly, A man may hate sin, and yet be but almost a Christian, Absalom hated Amnons uncleanness, with his Sister Thamar, yea, his hatred was so great,
Fifthly, A man may hate since, and yet be but almost a Christian, Absalom hated Amnons uncleanness, with his Sister Tamar, yea, his hatred was so great,
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Some sinners there are who declare their sin as Sodom, and hide it not. they are set down in the seat of the scornful, they glory in their shame, Phil. 3.19.
some Sinners there Are who declare their since as Sodom, and hide it not. they Are Set down in the seat of the scornful, they glory in their shame, Philip 3.19.
It is rhe excellency of the life of grace, that it is a uniforme life, there is no one grace contrary to another, the graces of Gods Spirit are different, but not differing;
It is rhe excellency of the life of grace, that it is a uniform life, there is no one grace contrary to Another, the graces of God's Spirit Are different, but not differing;
So that this makes the life of grace an easie and excellent life, but now the life of sin is a distracting contradictious life, wherein a man is a servant to contrary lusts, the lust of pride and prodigality is contrary to the lust of covetousness, &c.
So that this makes the life of grace an easy and excellent life, but now the life of since is a distracting contradictious life, wherein a man is a servant to contrary Lustiest, the lust of pride and prodigality is contrary to the lust of covetousness, etc.
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Now when one lust gets to be the Master lust in the soul, then that works a hatred of its contrary, where covetousness gets the heart, there the heart hates pride,
Now when one lust gets to be the Master lust in the soul, then that works a hatred of its contrary, where covetousness gets the heart, there the heart hates pride,
What promises and resolves did Pharoah make against that sin of detaining Gods people? Saith he, I will let the people go, that they may do Sacrifice to the Lord;
What promises and resolves did Pharaoh make against that since of detaining God's people? Says he, I will let the people go, that they may do Sacrifice to the Lord;
Satan may put a man on to good purposes, to keep him from present attempts. He knows whatever we purpose, yet the strength of performance is not in our selves.
Satan may put a man on to good Purposes, to keep him from present attempts. He knows whatever we purpose, yet the strength of performance is not in our selves.
4. Nature unsanctified may be so far wrought on as to make great promises and and purposes against sin. 1. A natural man may have great convictions of sin, from the workings of an enlightned conscience. 2. He may approve of the Law of God. 3. He may have a desire to be saved.
4. Nature unsanctified may be so Far wrought on as to make great promises and and Purposes against since. 1. A natural man may have great convictions of since, from the workings of an enlightened conscience. 2. He may approve of the Law of God. 3. He may have a desire to be saved.
Now these three together, The workings of conscience, The sight of the goodness of the law, A desire to be saved, may bring forth in a man great purposes against sin,
Now these three together, The workings of conscience, The sighed of the Goodness of the law, A desire to be saved, may bring forth in a man great Purposes against since,
and this God saw, therefore said he v. 29. O that there were such a heart in them, that they would fear me and keep my commandements always, that it might be well with them.
and this God saw, Therefore said he v. 29. Oh that there were such a heart in them, that they would Fear me and keep my Commandments always, that it might be well with them.
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So did Balaam, when he went to curse the people of God, he had a great strife within himself, How shall I curse (saith he) where God hath not cursed? Or how shall I desie, whom the Lord hath not defied?
So did balaam, when he went to curse the people of God, he had a great strife within himself, How shall I curse (Says he) where God hath not cursed? Or how shall I desie, whom the Lord hath not defied?
And did not Pilate strive against his sin, when he said to the Jews, shall I crucifie your King? what evil hath he done? I am innocent of the blood of this just man.
And did not Pilate strive against his since, when he said to the jews, shall I crucify your King? what evil hath he done? I am innocent of the blood of this just man.
But you will say is not this an argument of grace, when their is a striving in the soul against sin? for what should oppose sin in the heart but grace? The Apostle makes the lusting of the flesh against the spirit,
But you will say is not this an argument of grace, when their is a striving in the soul against since? for what should oppose since in the heart but grace? The Apostle makes the lusting of the Flesh against the Spirit,
and this is that which the Apostle calls the lusting of the flesh against the spirit, that is, the striving of the unregenerate part against the regenerate,
and this is that which the Apostle calls the lusting of the Flesh against the Spirit, that is, the striving of the unregenerate part against the regenerate,
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But then there is a striving against sin in divers faculties, and this is the strife that is in them that are not beleivers, there the strife is between the will and the conscience;
But then there is a striving against since in diverse faculties, and this is the strife that is in them that Are not believers, there the strife is between the will and the conscience;
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conscience enlightned and terrified with the fear of Hell and damnation, that is against sin; the will and affection (not being renewed) they are for sin.
conscience enlightened and terrified with the Fear of Hell and damnation, that is against since; the will and affection (not being renewed) they Are for since.
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and yet there wills were bent against him, and therefore they are said to have resisted the spirit, viz. the workings and convictions of the spirit in their consciences, Acts 7.51.
and yet there wills were bent against him, and Therefore they Are said to have resisted the Spirit, viz. the workings and convictions of the Spirit in their Consciences, Acts 7.51.
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they conclude the strife is between grace and sin, the regenerate and unregenerate part, when alas it is no other then the contention of a natural conscience against a corrupt will and affections.
they conclude the strife is between grace and since, the regenerate and unregenerate part, when alas it is no other then the contention of a natural conscience against a corrupt will and affections.
so did the five foolish Virgins, Mat. 25.8. Give us of your Oyl, what was that but true grace? it was that Oyl that lighted the wise Virgins into the Bridegrooms Chamber.
so did the five foolish Virgins, Mathew 25.8. Give us of your Oil, what was that but true grace? it was that Oil that lighted the wise Virgins into the Bridegrooms Chamber.
They do not onely desire to enter in, but they desire Oyl to light them in, wicked men may desire Heaven, desire a Christ to save them, there is none so wicked upon earth but desire to be happy in Heaven.
They do not only desire to enter in, but they desire Oil to Light them in, wicked men may desire Heaven, desire a christ to save them, there is none so wicked upon earth but desire to be happy in Heaven.
But is it not commonly taught, that desires of grace are grace? Nay doth not our Lord Christ himself make it so? Blessed are they that hunger and thirst after righteousness, for they shall be filled.
But is it not commonly taught, that Desires of grace Are grace? Nay does not our Lord christ himself make it so? Blessed Are they that hunger and thirst After righteousness, for they shall be filled.
and the woful defiled and loathsome condition he is in by reason of sin, and therefore desires the grace of Christ to renew and change him, this is grace.
and the woeful defiled and loathsome condition he is in by reason of since, and Therefore Desires the grace of christ to renew and change him, this is grace.
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but work for grace, such desires are grace. 3. When a mans desires are constant and uncessant, that cease not but in the attainment of their Object, such desires are true grace.
but work for grace, such Desires Are grace. 3. When a men Desires Are constant and uncessant, that cease not but in the attainment of their Object, such Desires Are true grace.
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now it is a known makim, Quicquid participat de natura totius est pars totius, That which partakes of the nature of the whole is a part of the whole, the filings of gold, are gold.
now it is a known makim, Quicquid participate de Nature totius est pars totius, That which partakes of the nature of the Whole is a part of the Whole, the filings of gold, Are gold.
Oh that this were to work. Salomon saith, the desires of the slothful kills him; How so? For his bands refuse to labour, Prov. 21.25. He perisheth in his desires.
O that this were to work. Solomon Says, the Desires of the slothful kills him; How so? For his bans refuse to labour, Curae 21.25. He Perishes in his Desires.
The beleiver joyns desires and indeavours together, one thing have I desired of the Lord, and that I will seek after, Psal. 27.4. 3. A mans desires of grace may be unseasonable;
The believer joins Desires and endeavours together, one thing have I desired of the Lord, and that I will seek After, Psalm 27.4. 3. A men Desires of grace may be unseasonable;
But is not that a note of sincerity and truth of grace to tremble at the word? doth not God say, to him will I look, that is of a poor and contrite spirit, and trembles at my word;
But is not that a note of sincerity and truth of grace to tremble At the word? does not God say, to him will I look, that is of a poor and contrite Spirit, and trembles At my word;
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First, One is when the word discovers the guilt of sin and the Wrath of God that belongs to that guilt, this, where conscience is awake causes trembling and amazement;
First, One is when the word discovers the guilt of since and the Wrath of God that belongs to that guilt, this, where conscience is awake Causes trembling and amazement;
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God don't make the promise to him that trembles at the word, for the Devils beleive and tremble, the word of God can make the proudest stoutest sinner in the World to shake and tremble,
God don't make the promise to him that trembles At the word, for the Devils believe and tremble, the word of God can make the proudest Stoutest sinner in the World to shake and tremble,
But is it not made a character of a godly man to delight in the Word of God? doth not David say, he is a blessed man that delights in the Law of the Lord?
But is it not made a character of a godly man to delight in the Word of God? does not David say, he is a blessed man that delights in the Law of the Lord?
and yet the soul delights in it notwithstanding, this is a sign of grace. 3. When delight arises from that communion that is to be had with God there, this is from a principle of grace in the soul.
and yet the soul delights in it notwithstanding, this is a Signen of grace. 3. When delight arises from that communion that is to be had with God there, this is from a principle of grace in the soul.
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2. There are very many delight to hear the word, that yet take no delight to do it, so saith God of them in Ezek. 33.2. they delight to hear my words, but they do them not.
2. There Are very many delight to hear the word, that yet take no delight to do it, so Says God of them in Ezekiel 33.2. they delight to hear my words, but they do them not.
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and share of all Church Priviledges, and yet be but almost a Christian. So the five foolish Virgins joyned themselves to the wise, and walked together.
and share of all Church Privileges, and yet be but almost a Christian. So the five foolish Virgins joined themselves to the wise, and walked together.
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There was a mixed multitude came up with the Church of Israel out of Egypt, they joyned themselves to the Israelites, owned their God, left their own Country,
There was a mixed multitude Come up with the Church of Israel out of Egypt, they joined themselves to the Israelites, owned their God, left their own Country,
but it is in Heaven, it is the Church of the first born, there are no Hypocrites, no rotten, unsound professors, none but the spirits of just men made perfect, all is pure Wheat that God layeth up in that Garner, there the Chaff is separated to unquenchable fire.
but it is in Heaven, it is the Church of the First born, there Are no Hypocrites, no rotten, unsound professors, none but the spirits of just men made perfect, all is pure Wheat that God Layeth up in that Garner, there the Chaff is separated to unquenchable fire.
But in the Church on Earth, the Wheat and the Chaff lie in the same heap together, the Samaritans will be ne'r of Kin to the Jews, when they are in prosperity;
But in the Church on Earth, the Wheat and the Chaff lie in the same heap together, the Samaritans will be never of Kin to the jews, when they Are in Prosperity;
and it is known by four properties. First, It is a hope which purifies the heart, purges out sin, 1 John 3.3. He that hath this hope purifies himself, even as God is pure.
and it is known by four properties. First, It is a hope which Purifies the heart, purges out since, 1 John 3.3. He that hath this hope Purifies himself, even as God is pure.
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Fourthly, It is a hope that is wrought by God himself in the soul, who is therefore called the God of hope, as being the Author as well as the Object of hope.
Fourthly, It is a hope that is wrought by God himself in the soul, who is Therefore called the God of hope, as being the Author as well as the Object of hope.
1. A man may have great hope, that hath no grace, you read of the hope of Hypocrites, Job 8.13, 14. The performance of duties is a proof of their hope;
1. A man may have great hope, that hath no grace, you read of the hope of Hypocrites, Job 8.13, 14. The performance of duties is a proof of their hope;
that hope of Salvation that is not accompanied with heart-purification, that is a vain hope. 4. A man may hope for Heaven, and yet be doing the work of Hell;
that hope of Salvation that is not accompanied with heart-purification, that is a vain hope. 4. A man may hope for Heaven, and yet be doing the work of Hell;
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Again Simon Magus is a great proof of this truth, he was under a great and visible change, of a sorcerer he was turned to be a beleiver, he left his Witch-crafts and Sorceries,
Again Simon Magus is a great proof of this truth, he was under a great and visible change, of a sorcerer he was turned to be a believer, he left his Witchcrafts and Sorceries,
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when a man is turned from darkness to light, from the power of Satan to God, when the mind is inlightened, the will renewed, the affections made Heavenly,
when a man is turned from darkness to Light, from the power of Satan to God, when the mind is enlightened, the will renewed, the affections made Heavenly,
Now then if a man may be changed morally, and yet not spiritually, outwardly, and yet not inwardly, from a course of prophaness, to a lifeless forme of godliness,
Now then if a man may be changed morally, and yet not spiritually, outwardly, and yet not inwardly, from a course of profaneness, to a Lifeless Form of godliness,
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I do not speak this to discountenance any change, short of that that is spiritual, but to awaken you to seek after that change, which is more then moral.
I do not speak this to discountenance any change, short of that that is spiritual, but to awaken you to seek After that change, which is more then moral.
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Beloved, let me tell you, there is no change, no conversion can stead your souls in the day of judgement, on this side that saving work, which is wrought on the Soul by the Spirit of God, renewing you throughout;
beloved, let me tell you, there is no change, no conversion can stead your Souls in the day of judgement, on this side that Saving work, which is wrought on the Soul by the Spirit of God, renewing you throughout;
as Christ saith, the Scribes and Pharisees were farther from Heaven, with all their shew of godliness, then Fublicans and Harlots, in all their sin and uncleanness.
as christ Says, the Scribes and Pharisees were farther from Heaven, with all their show of godliness, then Fublicans and Harlots, in all their since and uncleanness.
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and pray for a through work of conversion, beg of God that he would make a saving change in your souls, that you may be altogether Christians, all other changes below this saving change, this heart-change, make us but almost Christians.
and pray for a through work of conversion, beg of God that he would make a Saving change in your Souls, that you may be altogether Christians, all other changes below this Saving change, this heart-change, make us but almost Christians.
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Jehu did not onely serve God and do what he commanded him, but was very zealous in his service, 2 Kings 10.16. come with me, and see my zeal for the Lord of Hosts, and yet in all this Jehu was a very Hypocrite, Joash was a great reformer in.
Jehu did not only serve God and do what he commanded him, but was very zealous in his service, 2 Kings 10.16. come with me, and see my zeal for the Lord of Hosts, and yet in all this Jehu was a very Hypocrite, Joash was a great reformer in.
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Jehojadahs time, it is said he did that which was right in the eys of the Lord, all the days of Jehojada the Preist, but when Jehojadah dyed, Joash his zeal for God dyed with him,
jehoiada's time, it is said he did that which was right in the eyes of the Lord, all the days of Jehoiada the Priest, but when Jehoiada died, Joash his zeal for God died with him,
It is good to be zealously affected in a good thing, nay it seems to be the non-such qualification for obtaining eternal life, the Kingdom of Heaven suffereth violence,
It is good to be zealously affected in a good thing, nay it seems to be the nonesuch qualification for obtaining Eternal life, the Kingdom of Heaven suffers violence,
or like the Devil in the man possessed, that threw him sometimes into the fire, sometimes into the water, zelus abs { que } scientia, quo vehementius irruit, eo graivus corruit.
or like the devil in the man possessed, that threw him sometime into the fire, sometime into the water, Zeal abs { que } scientia, quo Vehementius Irruit, eo graivus Corruit.
And so Asts 26.9 I verily thought with my self, I ought to do many things contrary to the name of Jesus of Nazareth; So Philip. 3.6. concerning zeal, persecuting the Church.
And so Asts 26.9 I verily Thought with my self, I ought to do many things contrary to the name of jesus of Nazareth; So Philip. 3.6. Concerning zeal, persecuting the Church.
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Such a zeal was that in John 16.2. They shall put you out of the Synagogue, (silence you, you shall not be suffered to Preach,) yea the time comes that whoever kills you, will think that he doth God service.
Such a zeal was that in John 16.2. They shall put you out of the Synagogue, (silence you, you shall not be suffered to Preach,) yea the time comes that whoever kills you, will think that he does God service.
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Others are second Table Christians, zealous in the duties of the second Table, but neglect the first, more for Righteousness among men, then for holiness towards God.
Others Are second Table Christians, zealous in the duties of the second Table, but neglect the First, more for Righteousness among men, then for holiness towards God.
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Jehu was zealous against Ahabs house, but not so against Jeroboams calves, many are zealous against sins of opinion, that yet use no zeal against the sins of their conversation.
Jehu was zealous against Ahabs house, but not so against Jeroboams calves, many Are zealous against Sins of opinion, that yet use no zeal against the Sins of their Conversation.
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like the Pharisees that were diligent Tithers of mint annise, & cumin, but neglected the NONLATINALPHABET, the weightier matters of the Law, judgement, mercy, and faith.
like the Pharisees that were diligent Tithers of mint Anise, & cumin, but neglected the, the Weightier matters of the Law, judgement, mercy, and faith.
When was it that Paul was so exceedingly zealous of the traditions of his Fathers, as he saith, Gal. 1.14. but only when he was in his wretched and unconverted state;
When was it that Paul was so exceedingly zealous of the traditions of his Father's, as he Says, Gal. 1.14. but only when he was in his wretched and unconverted state;
as in design to step into the Throne, and therefore God threatens to punish him for that very thing he commands him to do, Hos. 1.4. I will avenge the blood of Jezreel upon the house of Jehu.
as in Design to step into the Throne, and Therefore God threatens to Punish him for that very thing he commands him to do, Hos. 1.4. I will avenge the blood of Jezrael upon the house of Jehu.
and he would confess to his friends, that he had been of another strain in his youth, abusing those words of Paul, when I was a Child, I spake as a Child, I understood as a child, I thought as a Child.
and he would confess to his Friends, that he had been of Another strain in his youth, abusing those words of Paul, when I was a Child, I spoke as a Child, I understood as a child, I Thought as a Child.
Fifthly, There is an outside zeal, such was that of the Scribes and Pharises; they would not eat with unwashed hands, but yet would live in unseen sins, they would wash the cup often,
Fifthly, There is an outside zeal, such was that of the Scribes and Pharisees; they would not eat with unwashed hands, but yet would live in unseen Sins, they would wash the cup often,
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but the heart seldom, paint the outside, but neglect the inside. Jehu was a mighty out-side reformer, 2 Kings 10.16. but he reformed nothing within, for he had a base heart under all, v. 31. Jehu took no heed, towalk in the Law of the Lord with all his heart.
but the heart seldom, paint the outside, but neglect the inside. Jehu was a mighty outside reformer, 2 Kings 10.16. but he reformed nothing within, for he had a base heart under all, v. 31. Jehu took no heed, towalk in the Law of the Lord with all his heart.
but this I call sinful in a more special notion, because against the life and cheif of Religion, it is a zeal against zeal, that flies not at profaness,
but this I call sinful in a more special notion, Because against the life and chief of Religion, it is a zeal against zeal, that flies not At profaneness,
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but by some base and low end, such was Sauls zeal, when God bids him destroy Amalek, and spare neither man nor beast, then contrary to Gods command he spare the best of the Sheep and Oxen, under pretence of zeal for Gods Sacrifice.
but by Some base and low end, such was Saul's zeal, when God bids him destroy Amalek, and spare neither man nor beast, then contrary to God's command he spare the best of the Sheep and Oxen, under pretence of zeal for God's Sacrifice.
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I will tell you (and the Scripture adjusts me in it) that it is one of the surest signs of an Antichrristian spirit to be zealous for unwritten and ungrounded traditions in the Worship of God.
I will tell you (and the Scripture adjusts me in it) that it is one of the Surest Signs of an Antichrristian Spirit to be zealous for unwritten and ungrounded traditions in the Worship of God.
12. A-man may be much in Prayer he may pray often, and pray much, and yet be but almost a Christian, so did the Pharises, whom yet our Lord Christ rejects for Hypocrites.
12. Amam may be much in Prayer he may pray often, and pray much, and yet be but almost a Christian, so did the Pharisees, whom yet our Lord christ rejects for Hypocrites.
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But is not a praying frame an argument of a sincere heart? are not the Saints of God called The generation of them that seek the face of God? Psal. 24.6. A man is not therefore a Christian because he is much in prayer. I grant
But is not a praying frame an argument of a sincere heart? Are not the Saints of God called The generation of them that seek the face of God? Psalm 24.6. A man is not Therefore a Christian Because he is much in prayer. I grant
but was afraid God should hear him, and take him at his word. Now God hears not such prayers, Psal. 66.18. If I regard iniquity in my heart God will not hear my prayer.
but was afraid God should hear him, and take him At his word. Now God hears not such Prayers, Psalm 66.18. If I regard iniquity in my heart God will not hear my prayer.
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4. A man may pray much for temporal things, and little for spiritual things, and such are the prayers of most men, crying out most for temporal things;
4. A man may pray much for temporal things, and little for spiritual things, and such Are the Prayers of most men, crying out most for temporal things;
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David copies out the prayer of such, Psal. 144.12, &c. That our sons may be as plants, that our daughters may be as corner-stones, polished after the similitude of a palace.
David copies out the prayer of such, Psalm 144.12, etc. That our Sons may be as plants, that our daughters may be as corner-stones, polished After the similitude of a palace.
for their heart was not right with him. v. 36, 27. Hearken to my prayer that goeth not out of feigned lips, saith David, Psal. 17.1. 7. Afflictions and the pressures of outward evils will make a man pray, and pray much, Psal. 78.34. When he slew them then they sought him, and returned and, inquired early after God.
for their heart was not right with him. v. 36, 27. Harken to my prayer that Goes not out of feigned lips, Says David, Psalm 17.1. 7. Afflictions and the pressures of outward evils will make a man pray, and pray much, Psalm 78.34. When he slew them then they sought him, and returned and, inquired early After God.
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The Heathen Mariners call every man upon his God when in a storm; when they fear drowning, then they fall to praying, Jon. 1.5. Mariners are for the most part none of the devoutest, not much addicted to prayer;
The Heathen Mariners call every man upon his God when in a storm; when they Fear drowning, then they fallen to praying, Jon. 1.5. Mariners Are for the most part none of the devoutest, not much addicted to prayer;
But suppose a man pray, and prevail with God in prayer, surely that is a witness from heaven of a mans sincerity in prayer? Now I pray and prevail, I ask and am answered.
But suppose a man pray, and prevail with God in prayer, surely that is a witness from heaven of a men sincerity in prayer? Now I pray and prevail, I ask and am answered.
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then God answers in judgement, Psal. 78.29. He gave them their own desire; They had desired quails, and God sends them, but now mark the judgement, v. 30.31. VVhile the meat was in their mouths, the wrath of God came upon them and slew them.
then God answers in judgement, Psalm 78.29. He gave them their own desire; They had desired quails, and God sends them, but now mark the judgement, v. 30.31. While the meat was in their mouths, the wrath of God Come upon them and slew them.
I, but suppose a mans affections are much stirred in prayers, how then? Is not that a true note of Christianity? Now my affections are much stirred in prayers
I, but suppose a men affections Are much stirred in Prayers, how then? Is not that a true note of Christianity? Now my affections Are much stirred in Prayers
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for Christs sake, and in Christs strength, when his sufferings are a filling up that which is behind of the sufferings of Christ, when a man suffers as a Christian,
for Christ sake, and in Christ strength, when his sufferings Are a filling up that which is behind of the sufferings of christ, when a man suffers as a Christian,
For 1. A man may suffer for Christ, for that profession of Religion that is upon him, the World hates the shew of Religion, times may come, that it may cost a man as dear to wear the Livery of Christ, as to wear Christ himself.
For 1. A man may suffer for christ, for that profession of Religion that is upon him, the World hates the show of Religion, times may come, that it may cost a man as dear to wear the Livery of christ, as to wear christ himself.
yet he was that Alexander (as is generally judged) that afterward made Shipwrack of faith, and greatly opposed Pauls Ministry. 2. A man may suffer for Christ,
yet he was that Alexander (as is generally judged) that afterwards made Shipwreck of faith, and greatly opposed Paul's Ministry. 2. A man may suffer for christ,
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Love to Christ is the onely noble ground of suffering, but a man may suffer much upon other ends. 1. Out of Opinion of meriting by our sufferings, as the Papists.
Love to christ is the only noble ground of suffering, but a man may suffer much upon other ends. 1. Out of Opinion of meriting by our sufferings, as the Papists.
But is not, the being under the call of God, a proof of our interest in the predestinating love of God? doth not the Apostle say, whom he predestinated them he called? Rom. 8.30.
But is not, the being under the call of God, a proof of our Interest in the predestinating love of God? does not the Apostle say, whom he predestinated them he called? Rom. 8.30.
1. There is an internal call of God, Now this call is a special work of the spirit by the Ministry of the Word, whereby a man is brought out of a state of nature into a state of grace, out of darkness into light, from being vessels of wrath, to be made heirs of life.
1. There is an internal call of God, Now this call is a special work of the Spirit by the Ministry of the Word, whereby a man is brought out of a state of nature into a state of grace, out of darkness into Light, from being vessels of wrath, to be made Heirs of life.
Now every man that lives under the Preaching of the Gospel is thus called, God calls every soul of you to repent and lay a sure foundation for Heaven and salvation, by the word you hear this day.
Now every man that lives under the Preaching of the Gospel is thus called, God calls every soul of you to Repent and lay a sure Foundation for Heaven and salvation, by the word you hear this day.
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1. Many under the call of God come to Christ, but are not converted to Christ, have nothing of the grace and life of Christ, such as he Mat. 22. who when Christ sent out his servants to bid guests unto the Marriage, came in at the call of Christ,
1. Many under the call of God come to christ, but Are not converted to christ, have nothing of the grace and life of christ, such as he Mathew 22. who when christ sent out his Servants to bid guests unto the Marriage, Come in At the call of christ,
it is said, when Christ preached a Doctrine which his Disciples did not like, that from that time many of his Disciples went back, and walked no more with him.
it is said, when christ preached a Doctrine which his Disciples did not like, that from that time many of his Disciples went back, and walked no more with him.
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15. A man may have the spirit of God, and yet be but almost a Christian, Balaam had the spirit of God given him when he blessed Israel, Numb. 24.2. Balaam saw Israel abiding in Tents, and the spirit of the Lord came upon him.
15. A man may have the Spirit of God, and yet be but almost a Christian, balaam had the Spirit of God given him when he blessed Israel, Numb. 24.2. balaam saw Israel abiding in Tents, and the Spirit of the Lord Come upon him.
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and said, Lord even the Devils are subject to us. Saul had, 1 Sam. 10.10. Behold a company of Prophets met him, and the spirit of God came upon him, and he prophecyed among them.
and said, Lord even the Devils Are Subject to us. Saul had, 1 Sam. 10.10. Behold a company of prophets met him, and the Spirit of God Come upon him, and he prophesied among them.
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But you'l say, can a man have the spirit of God, and yet not be a Christian? indeed the Scripture saith, If any man have not the spirit of Christ, he is none of his, but surely if any man have the spirit of Christ, he is his.
But You'll say, can a man have the Spirit of God, and yet not be a Christian? indeed the Scripture Says, If any man have not the Spirit of christ, he is none of his, but surely if any man have the Spirit of christ, he is his.
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2. A man may have the spirit, and yet not be born of the spirit, every true Christian is born of the spirit, a Hypocrite may have the gifts of the spirit,
2. A man may have the Spirit, and yet not be born of the Spirit, every true Christian is born of the Spirit, a Hypocrite may have the Gifts of the Spirit,
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but not the graces, the spirit may be in him by way of illumination. but not by way of sanctification; by way of conviction, but not by way of conversion: though he may have much common grace for the good of others,
but not the graces, the Spirit may be in him by Way of illumination. but not by Way of sanctification; by Way of conviction, but not by Way of conversion: though he may have much Common grace for the good of Others,
Though none that receive the spirit of adoption, but they first receive the spirit of bondage, yet many receive the spirit of bondage that never receive the spirit of adoption.
Though none that receive the Spirit of adoption, but they First receive the Spirit of bondage, yet many receive the Spirit of bondage that never receive the Spirit of adoption.
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He that is born of God sins not, to wit, that sin unto death, for that is meant, 1 John 5.16, 17, 18. The carnal professed sinner he cannot sin that sin,
He that is born of God Sins not, to wit, that sin unto death, for that is meant, 1 John 5.16, 17, 18. The carnal professed sinner he cannot sin that since,
A man must have some measure of the spirit, that sins this sin, so hath the Hypocrite, he is said to be partaker of the Holy Ghost, Heb. 6.4. and he onely is capable of sinning the sin against the holy Ghost.
A man must have Some measure of the Spirit, that Sins this since, so hath the Hypocrite, he is said to be partaker of the Holy Ghost, Hebrew 6.4. and he only is capable of sinning the since against the holy Ghost.
16. A man may have faith, and yet be but almost a Christian, the stony ground, (that is, those hearers set out by the stony ground) for a while beleived. It is said, Joh. 2.23. that many beleived in the name of Christ, yet Christ durst not commit himself to them.
16. A man may have faith, and yet be but almost a Christian, the stony ground, (that is, those hearers Set out by the stony ground) for a while believed. It is said, John 2.23. that many believed in the name of christ, yet christ durst not commit himself to them.
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Though they trusted in Christ, yet Christ would not trust them, and why? because he knew all men, v. 24. he knew they were rotten at root, notwithstanding their faith, a man may have all faith even to the removing mountains, and yet be nothing, 1 Cor. 13.2.
Though they trusted in christ, yet christ would not trust them, and why? Because he knew all men, v. 24. he knew they were rotten At root, notwithstanding their faith, a man may have all faith even to the removing Mountains, and yet be nothing, 1 Cor. 13.2.
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But how can this be, that a man may have faith and yet be but almost a Christian? doth not our Lord Christ promise life eternal and salvation to all that beleive, is not this the Gospel that is to be preached to every creature, He that beleives shall be saved? Mark 16.16.
But how can this be, that a man may have faith and yet be but almost a Christian? does not our Lord christ promise life Eternal and salvation to all that believe, is not this the Gospel that is to be preached to every creature, He that believes shall be saved? Mark 16.16.
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As it is true, what the Apostle saith, all men have not faith, so it is as true, that there are some men have faith, who are no whit the better for their faith.
As it is true, what the Apostle Says, all men have not faith, so it is as true, that there Are Some men have faith, who Are no whit the better for their faith.
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2. There is a common faith not saving, a fading and temporary faith, there is the faith of Simon Magus, as well as the faith of Simon Peter, Simon Magus beleived,
2. There is a Common faith not Saving, a fading and temporary faith, there is the faith of Simon Magus, as well as the faith of Simon Peter, Simon Magus believed,
Now what good is it to beleive the truth of the Word, if a mans conscience never felt the power of the word? what is it to beleeve the truth of the promise,
Now what good is it to believe the truth of the Word, if a men conscience never felt the power of the word? what is it to believe the truth of the promise,
This is a faith that makes a man a fond Professor, but not a sound beleever; he beleives the truth, but not as it is in Jesus, for then it would change and transform him into the likeness of Jesus.
This is a faith that makes a man a found Professor, but not a found believer; he believes the truth, but not as it is in jesus, for then it would change and transform him into the likeness of jesus.
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But you will say, this seems to contradict the testimony of the Scripture, for that makes love to the Saints and people of God a sure proof of our regeneration and interest in life eternal, 1 Joh. 3.14. We know that we have passed from death to life, because we love the brethren.
But you will say, this seems to contradict the testimony of the Scripture, for that makes love to the Saints and people of God a sure proof of our regeneration and Interest in life Eternal, 1 John 3.14. We know that we have passed from death to life, Because we love the brothers.
Nay the Spirit of God putteth this as a characteristical distinction between Saints and sinners, in the tenth verse, In this the children of God are manifest and the children of the Devil, whosoever doth not righteousness is not of God,
Nay the Spirit of God putteth this as a characteristical distinction between Saints and Sinners, in the tenth verse, In this the children of God Are manifest and the children of the devil, whosoever does not righteousness is not of God,
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Nor do we understand Brethren by race, those who are descended of the same parents: such are called brethren, Matth. 1.2. But by Brethren we understand brethren by grace, and supernatural regeneration, such as are the children of God;
Nor do we understand Brothers by raze, those who Are descended of the same Parents: such Are called brothers, Matthew 1.2. But by Brothers we understand brothers by grace, and supernatural regeneration, such as Are the children of God;
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when we love them for the image of God which appeareth in them, because of that grace and holiness which shineth forth in their conversations, this is truly commendable;
when we love them for the image of God which appears in them, Because of that grace and holiness which shines forth in their conversations, this is truly commendable;
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Where religion in the power of it taketh hold of a mans heart, it makes him true to all his betrustments, diligent in business, faithful in all his relations; and this obligeth respect.
Where Religion in the power of it Takes hold of a men heart, it makes him true to all his betrustments, diligent in business, faithful in all his relations; and this obliges respect.
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I might instance in many things of the like nature, as Charity, Beauty, Wit, Learning, Parts, &c. which may procure love to the people of God from the men of the world:
I might instance in many things of the like nature, as Charity, Beauty, Wit, Learning, Parts, etc. which may procure love to the people of God from the men of the world:
that love which is made by the Scripture an evidence of our Regeneration, is a spiritual love, the principle load-stone and attractive whereof is grace and holiness, it is a love which imbraceth a righteous man in the name of a Righteous man.
that love which is made by the Scripture an evidence of our Regeneration, is a spiritual love, the principle Loadstone and Attractive whereof is grace and holiness, it is a love which Embraceth a righteous man in the name of a Righteous man.
2. A carnal mans love to Saints is a limited and bounded love, it is not universal, to all the seed; Now as in sin, he that doth not make conscience of every sin, maketh conscience of no sin as sin;
2. A carnal men love to Saints is a limited and bounded love, it is not universal, to all the seed; Now as in since, he that does not make conscience of every since, makes conscience of no since as since;
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when Balak sent to him to come and curse the people of God, saith Balaam, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, Numb. 22.18. and so in the 38. v. saith he, the word that God putteth in my mouth that shall I speak The young man went far in obedience, Mark 10.20. all these have I observed from my youth up.
when Balak sent to him to come and curse the people of God, Says balaam, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, Numb. 22.18. and so in the 38. v. Says he, the word that God putteth in my Mouth that shall I speak The young man went Far in Obedience, Mark 10.20. all these have I observed from my youth up.
and manifest my self unto him; John 14.21. and doth not our Lord Christ tell us expresly, ye are my friends if ye do what I command you? John 15.14.
and manifest my self unto him; John 14.21. and does not our Lord christ tell us expressly, you Are my Friends if you do what I command you? John 15.14.
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In the manner of it, and that is according as God requires, John 4.24. God is a spirit and they that worship him must worship him in spirit and in truth.
In the manner of it, and that is according as God requires, John 4.24. God is a Spirit and they that worship him must worship him in Spirit and in truth.
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In the ground of it, and that is a pure heart, a good conscience, and faith unfeigned, 1 Tim. 1.5. In the end of it, and that is the honour and glory of God, whatever ye do, do all to the Glory of God, 1 Cor. 10.31. Secondly, It is an universal obedience, which extendeth it self to all the Commands of God alike, it respects the duties of both Tables, such was the obedience of Caleb, who followed the Lord fully, and of David who hadrespct to all the commands.
In the ground of it, and that is a pure heart, a good conscience, and faith unfeigned, 1 Tim. 1.5. In the end of it, and that is the honour and glory of God, whatever the doe, do all to the Glory of God, 1 Cor. 10.31. Secondly, It is an universal Obedience, which extendeth it self to all the Commands of God alike, it respects the duties of both Tables, such was the Obedience of Caleb, who followed the Lord Fully, and of David who hadrespct to all the commands.
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Thirdly, It is a continual obedience, a putting the hand to Gods Plow without looking back, I have inclined my heart to performe thy statutes alway even to the end. Psal. 119.112.
Thirdly, It is a continual Obedience, a putting the hand to God's Blow without looking back, I have inclined my heart to perform thy statutes always even to the end. Psalm 119.112.
Now this obedience is no obedience, for as he that doth not love God above all, doth not love God at all; so he that doth not obey all the commands universally, cannot be said to obey any command truly. It is said of those in Samaria, that they feared the Lord, and served their own Gods,
Now this Obedience is no Obedience, for as he that does not love God above all, does not love God At all; so he that does not obey all the commands universally, cannot be said to obey any command truly. It is said of those in Samaria, that they feared the Lord, and served their own God's,
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after their own manner, 2 Kings 17.33. and yet in the very next verse, it is said, they feared not the Lord, so that their fear of the Lord was no fear:
After their own manner, 2 Kings 17.33. and yet in the very next verse, it is said, they feared not the Lord, so that their Fear of the Lord was no Fear:
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and he that burneth incense as if he blessed an Idol. Isa. 66.3. The nature must be renewed before the command can be rightly obeyed, for a corrupt tree cannot bring forth good fruit. Matth. 7.18.
and he that burns incense as if he blessed an Idol. Isaiah 66.3. The nature must be renewed before the command can be rightly obeyed, for a corrupt tree cannot bring forth good fruit. Matthew 7.18.
Whatever a mans performances are, they cannot be called obedience, whilst the heart remaineth unregenerate, because the principle is false and unsound;
Whatever a men performances Are, they cannot be called Obedience, while the heart remains unregenerate, Because the principle is false and unsound;
though it be done in much weakness, because though the beleivers hand is weak, yet his heart is right, the Hypocrite may have the most active hand, but the beleiver hath the most faithful and sincere heart.
though it be done in much weakness, Because though the believers hand is weak, yet his heart is right, the Hypocrite may have the most active hand, but the believer hath the most faithful and sincere heart.
but he cannot love God, and therefore cannot do it arigt, for love to God is the foundation and spring of all true obedience, every command of God is to be done in love, this is the fulfilling of the law, Rom. 13.10. The Apostle saith, Though I bestow all my goods to feed the poor, and though I give my body to be burned;
but he cannot love God, and Therefore cannot do it arigt, for love to God is the Foundation and spring of all true Obedience, every command of God is to be done in love, this is the fulfilling of the law, Rom. 13.10. The Apostle Says, Though I bestow all my goods to feed the poor, and though I give my body to be burned;
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You read in the 10. Chap. to the Hebrews and the 29. vers. of them that count the blood, of the Covenant wherewith they were sanctified an unholy thing.
You read in the 10. Chap. to the Hebrews and the 29. vers. of them that count the blood, of the Covenant wherewith they were sanctified an unholy thing.
To this, I answer, you must know there is a twofold work of sanctification spoken of in Scripture. The one common and ineffectual. The other, special and effectual.
To this, I answer, you must know there is a twofold work of sanctification spoken of in Scripture. The one Common and ineffectual. The other, special and effectual.
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That work of sanctification which is true and effectual is a work of the spirit of God in the soul, inabling it to the mortifying of all sin, to the obeying of every command, to walking with God in all well-pleasing.
That work of sanctification which is true and effectual is a work of the Spirit of God in the soul, enabling it to the mortifying of all since, to the obeying of every command, to walking with God in all Well-pleasing.
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Now whoever is thus sanctified is one with him that sanctifieth, Christ will not be ashamed to call such brethren, for they are flesh of his flesh, and bone of his bone.
Now whoever is thus sanctified is one with him that Sanctifieth, christ will not be ashamed to call such brothers, for they Are Flesh of his Flesh, and bone of his bone.
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But then there is a more common work of sanctification, which is ineffectual as to the two great works of dying to sin, and living to God. This kind of sanctification may help to restrain sin,
But then there is a more Common work of sanctification, which is ineffectual as to the two great works of dying to since, and living to God. This kind of sanctification may help to restrain since,
but not to mortifie sin, it may lop off the boughs, but it layeth not the Ax to the root of the tree, it sweeps and garnishes the room with common vertues,
but not to mortify since, it may lop off the boughs, but it Layeth not the Ax to the root of the tree, it sweeps and garnishes the room with Common Virtues,
therefore the Apostle puts them together in his prayer for the Thessalonians. 1 Thes. 5.23. The God of peace sanctifie you wholly, and I pray God your whole spirit and soul and body be preserved blameless unto the comming of our Lord Jesus Christ.
Therefore the Apostle puts them together in his prayer for the Thessalonians. 1 Thebes 5.23. The God of peace sanctify you wholly, and I pray God your Whole Spirit and soul and body be preserved blameless unto the coming of our Lord jesus christ.
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the heart must be pure that we may not incur blame from within, and the hands must be clean that we may not incur shame from without, we must have hearts sprinkled from an evil conscience,
the heart must be pure that we may not incur blame from within, and the hands must be clean that we may not incur shame from without, we must have hearts sprinkled from an evil conscience,
and bodies washed with pure water. We must cleanse our selves from all filthiness of flesh and spirit, 2 Cor. 7.1. inward purity is the most excellent, but without the outward it is not sufficient, the true Christian is made up of both.
and bodies washed with pure water. We must cleanse our selves from all filthiness of Flesh and Spirit, 2 Cor. 7.1. inward purity is the most excellent, but without the outward it is not sufficient, the true Christian is made up of both.
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Now the former without the latter profiteth a man no more then it profited Pilate, who condemned Christ, to wash his hands in the presence of the people, Manus abluit & cor polluit, he washed his hands of the blood of Christ,
Now the former without the latter profiteth a man no more then it profited Pilate, who condemned christ, to wash his hands in the presence of the people, Manus abluit & cor polluit, he washed his hands of the blood of christ,
The Egyptian Temples were beautiful on the outside, but within you should find nothing but some Serpent or Crocodile, He is not a Jew, which is one outwardly, Rom. 2.28.
The Egyptian Temples were beautiful on the outside, but within you should find nothing but Some Serpent or Crocodile, He is not a Jew, which is one outwardly, Rom. 2.28.
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or though I sometimes swear an Oath, yet I think no hurt, I thank God, my, heart is as good as the best, such are like the sinner Moses mentions, that blessed himself in his heart saying, I shall have peace though I walk in the imagination of mine own heart, to add drunkness to thirst, Deut. 19.20. Some pretend outward sanctity without inward;
or though I sometime swear an Oath, yet I think no hurt, I thank God, my, heart is as good as the best, such Are like the sinner Moses mentions, that blessed himself in his heart saying, I shall have peace though I walk in the imagination of mine own heart, to add Drunkenness to thirst, Deuteronomy 19.20. some pretend outward sanctity without inward;
such are like the Scribes and Pharises, who outwardly appear righteous unto men, but within are full of Hypocrisie and iniquity, Mat. 23.28. fair professors but foul sinners.
such Are like the Scribes and Pharisees, who outwardly appear righteous unto men, but within Are full of Hypocrisy and iniquity, Mathew 23.28. fair professors but foul Sinners.
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Inward sanctity, without outward is impossible, for it will reforme the life; outward sanctity without inward is unprofitable, for it will not reforme the heart;
Inward sanctity, without outward is impossible, for it will reform the life; outward sanctity without inward is unprofitable, for it will not reform the heart;
nor the soul without the body, both are essential to the being of man, so the sanctification of both, are essential to the being of the new man; True Sanctification begins at the heart,
nor the soul without the body, both Are essential to the being of man, so the sanctification of both, Are essential to the being of the new man; True Sanctification begins At the heart,
Now there is a vast difference between these internal and external acts of Worship, (and indeed such a difference there is, that they distinguish the altogether, from the almost Christian, The sincere beleiver from the unsound professor;
Now there is a vast difference between these internal and external acts of Worship, (and indeed such a difference there is, that they distinguish the altogether, from the almost Christian, The sincere believer from the unsound professor;
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but without this mixture, he is but almost a Christian, that doth most. Internal acts of Worship, joyned with outward, sanctifie them and make them accepted of God, though few;
but without this mixture, he is but almost a Christian, that does most. Internal acts of Worship, joined with outward, sanctify them and make them accepted of God, though few;
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So that though the almost Christian may do all those duties in Hypocrise, which a true Christian doth in sincerity, nay though in doing external duties, he may out-do the true Christian, (as the comet makes a greater blaze then the true Stars;
So that though the almost Christian may do all those duties in Hypocrise, which a true Christian does in sincerity, nay though in doing external duties, he may outdo the true Christian, (as the Cometam makes a greater blaze then the true Stars;
Mark Job's query concerning the Hypocrite, will he delight himself in the Almighty? He will pray to the Almighty, but will he delight himself in the Almighty;
Mark Job's query Concerning the Hypocrite, will he delight himself in the Almighty? He will pray to the Almighty, but will he delight himself in the Almighty;
Delight arises from the having what we desire, and from enjoying what we have; how then can he delight in God, that neither enjoyeth, nor hath, nor truely desireth God?
Delight arises from the having what we desire, and from enjoying what we have; how then can he delight in God, that neither Enjoyeth, nor hath, nor truly Desires God?
Should the almost Christian do less (as to matter of external duties) yet if he had but the least true faith, the least sincerity of love to Christ, he would surely be saved;
Should the almost Christian do less (as to matter of external duties) yet if he had but the least true faith, the least sincerity of love to christ, he would surely be saved;
The professor rests in his duties, and so is but almost a Christian, but you must be sure to rest upon the Lord Christ, this is the way to be altogether Christians, for if ye beleive then are ye Abrahams seed, and heirs according to the promise.
The professor rests in his duties, and so is but almost a Christian, but you must be sure to rest upon the Lord christ, this is the Way to be altogether Christians, for if you believe then Are you Abrahams seed, and Heirs according to the promise.
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and yet be but almost a Christian? 1. He may have much knowledge. 2. He may have great gifts. 3. He may have a high profession. 4. He may do much against sin. 5. He may desire grace. 6. He may tremble at the Word. 7. He may delight in the Word. 8. He may be a Member of the Church of Christ. 9. He may have great hopes of Heaven. 10. He may be under great and visible changes. 11. He may be very zealous in the matters of Religion. 12. He may be much in prayer.
and yet be but almost a Christian? 1. He may have much knowledge. 2. He may have great Gifts. 3. He may have a high profession. 4. He may do much against since. 5. He may desire grace. 6. He may tremble At the Word. 7. He may delight in the Word. 8. He may be a Member of the Church of christ. 9. He may have great hope's of Heaven. 10. He may be under great and visible changes. 11. He may be very zealous in the matters of Religion. 12. He may be much in prayer.
13. He may suffer for Christ. 14. He may be called of God. 15. He may in some sense have the spirit of God. 16. He may have some kind of faith. 17. He may love the people of God. 18. He may go far in obeying the Commands of God. 19. He may be in some sense sanctified. 20. He may do all (as to external duties) that a true Christian can,
13. He may suffer for christ. 14. He may be called of God. 15. He may in Some sense have the Spirit of God. 16. He may have Some kind of faith. 17. He may love the people of God. 18. He may go Far in obeying the Commands of God. 19. He may be in Some sense sanctified. 20. He may do all (as to external duties) that a true Christian can,
1. Conscience owns a God, and that this God must be worshipped and served by the creature, Atheists in practice we have many, such as the Apostle speaks of, Tit. 1.16. They profess they know God, but in works they deny him.
1. Conscience owns a God, and that this God must be worshipped and served by the creature, Atheists in practice we have many, such as the Apostle speaks of, Tit. 1.16. They profess they know God, but in works they deny him.
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though they do not sanctifie conscience, it may be much regulated; though it be not at all renewed, it may be inlightned; convinced, and yet never savingly converted and changed. Ye read in Heb. 6.4. of some that were once inlightned, and tasted of the Heavenly gift, and were made partakers of the holy ghost.
though they do not sanctify conscience, it may be much regulated; though it be not At all renewed, it may be enlightened; convinced, and yet never savingly converted and changed. You read in Hebrew 6.4. of Some that were once enlightened, and tasted of the Heavenly gift, and were made partakers of the holy ghost.
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his faith is established in the strength of that prayer of Christ, that our faith fail not, nay he tels us expresly, that it is eternal life which he gives, from which we shall never perish, John 10.28.
his faith is established in the strength of that prayer of christ, that our faith fail not, nay he tells us expressly, that it is Eternal life which he gives, from which we shall never perish, John 10.28.
but though it be not a saving work, yet it is a supernatural work, it is an improvement made by the word upon the consciences of men through the power of the Spirit;
but though it be not a Saving work, yet it is a supernatural work, it is an improvement made by the word upon the Consciences of men through the power of the Spirit;
and therefore they are said to tast the good word of God, and to be made partakers of the Holy Ghost, they have not the spirit abiding in them savingly, but striving with them,
and Therefore they Are said to taste the good word of God, and to be made partakers of the Holy Ghost, they have not the Spirit abiding in them savingly, but striving with them,
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though it must be a special work of the spirit that steads a man to salvation, a man may have the assisting presence of the spirit inabling him to preach and pray,
though it must be a special work of the Spirit that steads a man to salvation, a man may have the assisting presence of the Spirit enabling him to preach and pray,
I pray God none of us mistake a conscience thus improved by the word, for a conscience renewed by the spirit, the mistake is very easie, especially when a life of duties is the fruit of it.
I pray God none of us mistake a conscience thus improved by the word, for a conscience renewed by the Spirit, the mistake is very easy, especially when a life of duties is the fruit of it.
and this fills the soul with fear and horrour, of death, and hell, now in this case the soul usually betakes it self to a life of duties, meerly to fence trouble out of conscience.
and this fills the soul with Fear and horror, of death, and hell, now in this case the soul usually betakes it self to a life of duties, merely to fence trouble out of conscience.
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so when God lets a spark of Hell (as it were) fall upon the sinners conscience in applying the terrours of the word, this drives the sinner to a life of duties, which he never minded before;
so when God lets a spark of Hell (as it were) fallen upon the Sinners conscience in applying the terrors of the word, this drives the sinner to a life of duties, which he never minded before;
The ground of many a mans ingaging in Religion, is the trouble of his conscience, and the end of his continuing in Religion is the quieting of conscience;
The ground of many a men engaging in Religion, is the trouble of his conscience, and the end of his Continuing in Religion is the quieting of conscience;
Natural conscience hath a voice, and speaks aloud many times in the sinners ears, and telleth him, this ought not to be done, God must not be forgotten, the commands of God ought not to be slighted, living in sin will be the ruine of the soul,
Natural conscience hath a voice, and speaks aloud many times in the Sinners ears, and Telleth him, this ought not to be done, God must not be forgotten, the commands of God ought not to be slighted, living in since will be the ruin of the soul,
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yet the thought of it riseth bitter upon the conscience, and then his profession of religion is the pill he rouleth about in his mouth, to take away the bitterness of-sins tast.
yet the Thought of it Riseth bitter upon the conscience, and then his profession of Religion is the pill he Ruleth about in his Mouth, to take away the bitterness of-sins taste.
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4. Natural conscience inlightned by the word may discover to a man much of the misery of a natural state, though not effectually to bring him out of it,
4. Natural conscience enlightened by the word may discover to a man much of the misery of a natural state, though not effectually to bring him out of it,
and to make a covering for his nakedness. It is said Gen. 3.7. That when Adam and Eve saw they were naked, they sewed Fig leaves together and made themselvelves a covering.
and to make a covering for his nakedness. It is said Gen. 3.7. That when Adam and Eve saw they were naked, they sewed Fig leaves together and made themselvelves a covering.
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he rather runneth to a life of duties and performances, and thus maketh himself a covering wlth the fig-leaves of a profession without Christ truely imbraced, and conscience at all renewed.
he rather Runneth to a life of duties and performances, and thus makes himself a covering wlth the Fig leaves of a profession without christ truly embraced, and conscience At all renewed.
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1. It ariseth from that Hypocrisie that is in the best Saints, the weakest beleiver is no Hypocrite, but yet there is some Hypocrisie in the strongest beleiver; where there is most grace, there is some sin, and where there is most sincerity, yet there is some Hypocrisie.
1. It arises from that Hypocrisy that is in the best Saints, the Weakest believer is no Hypocrite, but yet there is Some Hypocrisy in the Strongest believer; where there is most grace, there is Some since, and where there is most sincerity, yet there is Some Hypocrisy.
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when he sees Hypocrisie break out in any duty or performance, then he complaines surely my aims are not sincere, my conscience is not renewed, it is but natural conscience inlightened, not by grace purged and changed.
when he sees Hypocrisy break out in any duty or performance, then he complains surely my aims Are not sincere, my conscience is not renewed, it is but natural conscience enlightened, not by grace purged and changed.
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2. It ariseth from that resemblance there is between grace and Hypocrisie, for Hypocrisie is a resemblance of grace without substance, the likeness of grace, without the life of grace.
2. It arises from that resemblance there is between grace and Hypocrisy, for Hypocrisy is a resemblance of grace without substance, the likeness of grace, without the life of grace.
his duties are limited, his obedience is a limited obedience, he doth one duty and neglecteth another, he picketh and chuseth among the Commands of God, obeyeth one and slighteth another.
his duties Are limited, his Obedience is a limited Obedience, he does one duty and neglecteth Another, he picketh and chooseth among the Commands of God, Obeyeth one and slighteth Another.
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Though there may be many weaknesses which accompanie its duties, yet that soul never bounds it self in working after God, it never loves God so much but still it would love him more, nor seeks him so much, but still it would seek him more, nor doth it serve God so well at any time,
Though there may be many Weaknesses which accompany its duties, yet that soul never bounds it self in working After God, it never loves God so much but still it would love him more, nor seeks him so much, but still it would seek him more, nor does it serve God so well At any time,
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but still it makes conscience of serving him better. A renewed conscience is a spring of universal obedience, Psal. 119.128. for it seeth an infinite excellency, and goodness, and holiness in God, and therefore would fain have its service rise up towards some proportionableness to the object;
but still it makes conscience of serving him better. A renewed conscience is a spring of universal Obedience, Psalm 119.128. for it sees an infinite excellency, and Goodness, and holiness in God, and Therefore would fain have its service rise up towards Some proportionableness to the Object;
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a God of infinite excellency and goodness, should have infinite love saith Conscience, a holy God should have service from a holy heart saith conscience.
a God of infinite excellency and Goodness, should have infinite love Says Conscience, a holy God should have service from a holy heart Says conscience.
if I love the Lord with my whole heart, and whole soul, and serve him with all my might, and strength, If I esteem all Gods precepts concerning all things to be right,
if I love the Lord with my Whole heart, and Whole soul, and serve him with all my might, and strength, If I esteem all God's Precepts Concerning all things to be right,
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until he can do it upon good terms, until he can fetch in satisfaction to it, from the blood of Jesus Christ, by fresh acts of faith, apprehended and applied.
until he can do it upon good terms, until he can fetch in satisfaction to it, from the blood of jesus christ, by fresh acts of faith, apprehended and applied.
The natural man seeketh to still the noise of conscience, rather then to remove the guilt, the beleiver seeketh the removal of guilt, by the application of Christs blood,
The natural man seeks to still the noise of conscience, rather then to remove the guilt, the believer seeks the removal of guilt, by the application of Christ blood,
and if hereupon conscience be still and quiet, then is this but a natural conscience; but if when conscience checks, it will not be satisfied with any thing but the blood of Christ,
and if hereupon conscience be still and quiet, then is this but a natural conscience; but if when conscience Checks, it will not be satisfied with any thing but the blood of christ,
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so did the Pharisee, Luk. 18. God I thank thee that I am not as other men are, and why? where lay the difference? why I fast twice in the week, I give Tithes of all, &c.
so did the Pharisee, Luk. 18. God I thank thee that I am not as other men Are, and why? where lay the difference? why I fast twice in the Week, I give Tithes of all, etc.
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But now take a gracious heart, a renewed conscience, and when his duties are at highest, then is his heart at lowest; Thus it was with the Apostle Paul, he was much in service, in season and out of season, Preaching up the Lord Jesus with all boldness and earnestness,
But now take a gracious heart, a renewed conscience, and when his duties Are At highest, then is his heart At lowest; Thus it was with the Apostle Paul, he was much in service, in season and out of season, Preaching up the Lord jesus with all boldness and earnestness,
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and yet very humble in a sense of his own unworthiness under all, I am not worthy to be called an Apostle, 1 Cor. 15.9. To me who am less then the least of all Saints, is this grace given that I should preach among the Gentiles, the unsearchable riches of Christ Ephes. 3.8. and again in the 1 Tim. 1.15. of sinners I am cheif:
and yet very humble in a sense of his own unworthiness under all, I am not worthy to be called an Apostle, 1 Cor. 15.9. To me who am less then the least of all Saints, is this grace given that I should preach among the Gentiles, the unsearchable riches of christ Ephesians 3.8. and again in the 1 Tim. 1.15. of Sinners I am chief:
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duty puffeth up the Hypocrite, but a beleiver comes away humbled; and why? because the Hypocrite hath had no visions of God, he hath seen onely his own gifts and parts,
duty Puffeth up the Hypocrite, but a believer comes away humbled; and why? Because the Hypocrite hath had no visions of God, he hath seen only his own Gifts and parts,
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communion with God, though it be very refreshing, yet it is also very abasing and humbling to the creature, Jerome observeth on Zephaniah, 1 Chap. 1 v. where it is said that ushi was the son of Geduliah, the son of Amariah, That Amariah signifieth the Word of the Lord, Gedaliah signifieth the greatness of the Lord, and Cushi is interpreted humility, or my Ethiopian.
communion with God, though it be very refreshing, yet it is also very abasing and humbling to the creature, Jerome observeth on Zephaniah, 1 Chap. 1 v. where it is said that ushi was the son of Geduliah, the son of Amariah, That Amariah signifies the Word of the Lord, Gedaliah signifies the greatness of the Lord, and Cushi is interpreted humility, or my Ethiopian.
So that, saith he, from the Word of the Lord cometh a sight of the greatness of the Lord, and from a sight of the greatness of the Lord, cometh Humility.
So that, Says he, from the Word of the Lord comes a sighed of the greatness of the Lord, and from a sighed of the greatness of the Lord, comes Humility.
But on the other hand, if when my gifts are at highest, my heart is at lowest, if when my spirit is most raised, my heart is then most humbled, if in the middest of all my services I can maintain a sence of mine own unworthiness,
But on the other hand, if when my Gifts Are At highest, my heart is At lowest, if when my Spirit is most raised, my heart is then most humbled, if in the midst of all my services I can maintain a sense of mine own unworthiness,
and that is the principle of the duty, in Habakkuk 1.16. ye read of them that Sacrifice to their net, and burn incense to their drag, where the glory of an action is rendered to a mans self, the principle of that action is self: all Rivers run into the Sea, that is an argument they came from the Sea, so when all a mans duties, terminate in self, then is self the principle of all.
and that is the principle of the duty, in Habakkuk 1.16. you read of them that Sacrifice to their net, and burn incense to their drag, where the glory of an actium is rendered to a men self, the principle of that actium is self: all rivers run into the Sea, that is an argument they Come from the Sea, so when all a men duties, terminate in self, then is self the principle of all.
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truely cast out of himself, and brought to deny himself, and therefore he can rise no higher then himself in all he doth, he was never brought to be poor in spirit, and so to live upon another, to be carryed out of all duties to Jesus Christ.
truly cast out of himself, and brought to deny himself, and Therefore he can rise no higher then himself in all he does, he was never brought to be poor in Spirit, and so to live upon Another, to be carried out of all duties to jesus christ.
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I laboured more abundantly then they all, saith the Apostle, but to whom doth he ascribe the glory of this? to self? no, yet not I, saith he, but the grace of God which was with me, 1 Cor. 15.10.
I laboured more abundantly then they all, Says the Apostle, but to whom does he ascribe the glory of this? to self? no, yet not I, Says he, but the grace of God which was with me, 1 Cor. 15.10.
when ever the grace of Christ is wrought in the heart as a principle of duty, you shall find the soul when it is most carried out, with a yet not I in the mouth of it, I live, yet not I, I laboured more abundantly then all,
when ever the grace of christ is wrought in the heart as a principle of duty, you shall find the soul when it is most carried out, with a yet not I in the Mouth of it, I live, yet not I, I laboured more abundantly then all,
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the twenty-four Flders cast their crowns at Christs feet, Rev. 4.10. There are two things very hard, one is to take the shame of our sins to our selves, the other is, to give the glory of our services to Christ.
the twenty-four elders cast their crowns At Christ feet, Rev. 4.10. There Are two things very hard, one is to take the shame of our Sins to our selves, the other is, to give the glory of our services to christ.
6. Though a natural conscience may put a man much upon service, yet it never presseth to the attainment of holiness, so that he carrieth an unsanctified heart under all.
6. Though a natural conscience may put a man much upon service, yet it never Presseth to the attainment of holiness, so that he Carrieth an unsanctified heart under all.
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How long was Judas a professor, and yet not one dram of grace that he had got, the foolish Virgins (you know) taok their lamps, but took no oyle in their vessels, Mat. 20 3. that is, they looked more after a profession then after sanctification.
How long was Judas a professor, and yet not one dram of grace that he had god, the foolish Virgins (you know) taok their lamps, but took no oil in their vessels, Mathew 20 3. that is, they looked more After a profession then After sanctification.
as grace helpeth to the doing of duty, so duty helpeth to the growing of grace, a beleiver is the more holy and the more heavenly by his being much in duties.
as grace Helpeth to the doing of duty, so duty Helpeth to the growing of grace, a believer is the more holy and the more heavenly by his being much in duties.
and yet have not a true work of sanctification, if (like children in the Rickets) I grow big in the head, but weak in the feet, then have I gifts and parts but no grace:
and yet have not a true work of sanctification, if (like children in the Rickets) I grow big in the head, but weak in the feet, then have I Gifts and parts but no grace:
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if the holiness of my conversation carrieth a proportion to my profession, if I am not a hearer of the word onely, but a doer of it, if grace groweth in seasons of dutie,
if the holiness of my Conversation Carrieth a proportion to my profession, if I am not a hearer of the word only, but a doer of it, if grace grows in seasons of duty,
I know thyworks, and the last to be more then the first, Rev. 2.19. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger, Job. 17.9.
I know thyworks, and the last to be more then the First, Rev. 2.19. The righteous shall hold on his Way, and he that hath clean hands shall be Stronger and Stronger, Job. 17.9.
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But you will say, why doth that man abate and languish in his duties, that doth them from a natural conscience, more then he that doth them from a renewed conscience?
But you will say, why does that man abate and languish in his duties, that does them from a natural conscience, more then he that does them from a renewed conscience?
and that is Christ, gifts have their root in nature, but grace hath its root in Christ, and therefore the weakest grace, shall out-live the greatest gifts and parts, because there is life in the root of one,
and that is christ, Gifts have their root in nature, but grace hath its root in christ, and Therefore the Weakest grace, shall outlive the greatest Gifts and parts, Because there is life in the root of one,
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gifts and grace differ like the Leather of your Shooe and the Skin of your Foot, take a pair of Shooes that have the thickest soals, and if you go much in them the Leather weareth out,
Gifts and grace differ like the Leather of your Shoe and the Skin of your Foot, take a pair of Shoes that have the thickest soals, and if you go much in them the Leather weareth out,
2. The Word hath vim legislativam, the power of a law, it gives law to the whole soul, binds conscience, it is therefore frequently call'd the law, in Scripture, unless thy law had been my delight, &c. To the law and to the testimony, this is spoken of the whole Word of God, which is therefore called a Law,
2. The Word hath vim legislativam, the power of a law, it gives law to the Whole soul, binds conscience, it is Therefore frequently called the law, in Scripture, unless thy law had been my delight, etc. To the law and to the testimony, this is spoken of the Whole Word of God, which is Therefore called a Law,
The word that I have spoken, the same shall judge him at the last day, the sentence that God will pass upon sinners hereafter, is no other then what the word passeth upon them here, the judgement of God, is not a day wherein God will pass any new sentence,
The word that I have spoken, the same shall judge him At the last day, the sentence that God will pass upon Sinners hereafter, is no other then what the word passes upon them Here, the judgement of God, is not a day wherein God will pass any new sentence,
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but it is such a day wherein God will make a solemn publique ratification of the judgement passed by the Ministry of the word upon souls here, this I gather clearly from Mat. 18.18.
but it is such a day wherein God will make a solemn public ratification of the judgement passed by the Ministry of the word upon Souls Here, this I gather clearly from Mathew 18.18.
whatsoever ye shall bind on earth, shall be bound in Heaven, and whatever ye shall loose an earth, shall be loosed in Heaven, so that by bringing a mans heart to the word,
whatsoever you shall bind on earth, shall be bound in Heaven, and whatever you shall lose an earth, shall be loosed in Heaven, so that by bringing a men heart to the word,
A man that is under this threefold power, of discerning, law and judgement, that hath his heart ransacked and discovered, his conscience bound and awed, his state and sinful condition judged and condemned, may take up resolution of a new life,
A man that is under this threefold power, of discerning, law and judgement, that hath his heart ransacked and discovered, his conscience bound and awed, his state and sinful condition judged and condemned, may take up resolution of a new life,
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Fourthly, It is from a desire of salvation, there is in all men a desire of salvation, it is natural to every being, to love and seek its own preservation, who will shew us any good? Psal. 4.6. This is the language of nature seeking happiness to its self.
Fourthly, It is from a desire of salvation, there is in all men a desire of salvation, it is natural to every being, to love and seek its own preservation, who will show us any good? Psalm 4.6. This is the language of nature seeking happiness to its self.
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Rational conviction, is that which proceeds from the working of a natural conscience, charging guilt from the light of nature, by the help of those NONLATINALPHABET those common principles of reason that are in all men;
Rational conviction, is that which proceeds from the working of a natural conscience, charging guilt from the Light of nature, by the help of those those Common principles of reason that Are in all men;
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though they had not the light of Scripture, yet they had convictions from the light of nature; now by the help of the Gospel light, these convictions may be much improved,
though they had not the Light of Scripture, yet they had convictions from the Light of nature; now by the help of the Gospel Light, these convictions may be much improved,
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But then there is a spiritual conviction, and this is that work of the spirit of God, upon the sinners heart by the word, whereby the guilt and filth of sin is fully discovered,
But then there is a spiritual conviction, and this is that work of the Spirit of God, upon the Sinners heart by the word, whereby the guilt and filth of since is Fully discovered,
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I should digress too much to draw out the solution of this question, to its just length, I shall therefore in five things onely lay down, the most considerable difference between the one and the other.
I should digress too much to draw out the solution of this question, to its just length, I shall Therefore in five things only lay down, the most considerable difference between the one and the other.
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But Spiritual conviction, reaches to secret, inward, and undiscerned sins, such as Hypocrisie, Formality, Lukewarmness, deadness and hardness of heart, &c.
But Spiritual conviction, reaches to secret, inward, and undiscerned Sins, such as Hypocrisy, Formality, Lukewarmness, deadness and hardness of heart, etc.
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Observe then, whether your trouble for sin, looks inward as well as outward, and reaches not onely to open sins, but to secret lusts, to inward and spiritual sins, and if so, this is a sure sign of the work of the spirit,
Observe then, whither your trouble for since, looks inward as well as outward, and reaches not only to open Sins, but to secret Lustiest, to inward and spiritual Sins, and if so, this is a sure Signen of the work of the Spirit,
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because the trouble occasioned by these sins bears a more immediate relation to the Holiness of God, who onely is offended by them, they being such as none else can see or know.
Because the trouble occasioned by these Sins bears a more immediate Relation to the Holiness of God, who only is offended by them, they being such as none Else can see or know.
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2. Natural convictions deal onely with a mans conversation, not with his state and condition, with sins actual, not original; But spiritual convictions, reach to all sins, to sins of heart as well as sins of life, to the sin of our nature, as well as the sins of practise; to the sin that is born in us, as well as the sin that is done by us.
2. Natural convictions deal only with a men Conversation, not with his state and condition, with Sins actual, not original; But spiritual convictions, reach to all Sins, to Sins of heart as well as Sins of life, to the since of our nature, as well as the Sins of practise; to the since that is born in us, as well as the since that is done by us.
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This sin therefore that the Apostle speaks of, is not to be understood of sin actual, but of sin original; I had not known the pollution of nature, that fountain of sin that is within, this I had not known but by the law,
This since Therefore that the Apostle speaks of, is not to be understood of since actual, but of since original; I had not known the pollution of nature, that fountain of since that is within, this I had not known but by the law,
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for I find that the wisest of the Philosophers understood nothing of original sin, hear Seneca, Erras si tecum vitia nasci putas, supervenerunt, ingesta sunt, sin is not born with thee but brought in since.
for I find that the Wisest of the Philosophers understood nothing of original since, hear Senecca, Errors si tecum Vices Nasci putas, supervenerunt, ingesta sunt, since is not born with thee but brought in since.
It is he that makes the sinner see all the deformity and filthiness that is within, it is he that pulleth off all the sinners rags and makes him see his naked and wretched condition, it is he that shews us the blindness of the mind, the stubborness of the will, the disorderedness of the affections, the searedness of the conscience, the plague of our hearts,
It is he that makes the sinner see all the deformity and filthiness that is within, it is he that pulls off all the Sinners rags and makes him see his naked and wretched condition, it is he that shows us the blindness of the mind, the Stubbornness of the will, the disorderedness of the affections, the searedness of the conscience, the plague of our hearts,
then of the evil that comes by sin, the dishonour done to God by walking contrary to his will, the wounds that are made in the heart of Christ, the greif that the holy Spirit of God is put to, this wounds the soul more then a thousand Hells.
then of the evil that comes by since, the dishonour done to God by walking contrary to his will, the wounds that Are made in the heart of christ, the grief that the holy Spirit of God is put to, this wounds the soul more then a thousand Hells.
But Spiritual convictions are durable, they cannot be worn out, they abide in the soul till they have reached their end (which is the change of the sinner)
But Spiritual convictions Are durable, they cannot be worn out, they abide in the soul till they have reached their end (which is the change of the sinner)
So that there is you see, a great difference between conviction and conviction, between that which is natural, and that which is spiritual, that which is Common, and that which is Saving.
So that there is you see, a great difference between conviction and conviction, between that which is natural, and that which is spiritual, that which is Common, and that which is Saving.
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yet if he be without the latter, he is but almost a Christian, and therefore we have great reason to inquire more after this spiritual conviction. For,
yet if he be without the latter, he is but almost a Christian, and Therefore we have great reason to inquire more After this spiritual conviction. For,
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1. Spiritual conviction is an essential part of sound conversion, conversion begins here, true conversion begins in convictions, and true convictions end in conversion.
1. Spiritual conviction is an essential part of found conversion, conversion begins Here, true conversion begins in convictions, and true convictions end in conversion.
till sin be throughly discovered to us, interest in the blood of Christ, cannot rightly be claimed by us, nay so long as sin is unseen, Christ will be unsought. They that be whole needs not the Physitian, but they that are sick. Mat. 9.12. 2. Slight and common convictions, (when they are but skin deep) are the cause of much Hypocrisie;
till since be thoroughly discovered to us, Interest in the blood of christ, cannot rightly be claimed by us, nay so long as since is unseen, christ will be unsought. They that be Whole needs not the physician, but they that Are sick. Mathew 9.12. 2. Slight and Common convictions, (when they Are but skin deep) Are the cause of much Hypocrisy;
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Nay it is not onely the spring of Hypoorisie, but it is also the spring of Apostacy, what was the cause that the Seed was said to Wither away, Mat. 13.5, 6. is was because it had no deepness of earth.
Nay it is not only the spring of Hypoorisie, but it is also the spring of Apostasy, what was the cause that the Seed was said to Wither away, Mathew 13.5, 6. is was Because it had no deepness of earth.
so that you see clearly in this one instance, whence it is, that many are but almost Christians, when they have gone so far in Religion, viz. for want of sound convictions.
so that you see clearly in this one instance, whence it is, that many Are but almost Christians, when they have gone so Far in Religion, viz. for want of found convictions.
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Secondly, (And this hath a neer Relation to the former) It is for want of a through work of grace first wrought in the heart, where this is not, all a mans following profession comes to nothing;
Secondly, (And this hath a near Relation to the former) It is for want of a through work of grace First wrought in the heart, where this is not, all a men following profession comes to nothing;
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that Scholar is never like to read well, that will needs be in his Grammer, before he is out of his Primmer; Cloath that is not wrought well in the Loom, will neither wear well, nor wear long, it will do little service,
that Scholar is never like to read well, that will needs be in his Grammer, before he is out of his Primmer; Cloth that is not wrought well in the Loom, will neither wear well, nor wear long, it will do little service,
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so that Christian that doth not come well off the Loom, that hath not a through work of grace in his heart, will never wear well, he will shrink in the wetting,
so that Christian that does not come well off the Loom, that hath not a through work of grace in his heart, will never wear well, he will shrink in the wetting,
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it is not the pruning of a bad tree, will make it bring forth good fruit, but the tree must be made good, before the fruit can be good, Mat. 12.33. He that takes up a profession of Religion with an unbroken heart, will never serve Christ in that profession with his whole heart.
it is not the pruning of a bad tree, will make it bring forth good fruit, but the tree must be made good, before the fruit can be good, Mathew 12.33. He that Takes up a profession of Religion with an unbroken heart, will never serve christ in that profession with his Whole heart.
If there be not a true change in that mans heart, that yet goes far and doth much in the ways of God, to be sure he will either dye an Hypocrite or an Apostate.
If there be not a true change in that men heart, that yet Goes Far and does much in the ways of God, to be sure he will either die an Hypocrite or an Apostate.
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but be not right born, if he be not begotten of God, and born of the Spirit, if there be not a through work of grace in his heart, all his profession of Religion will never mend him, he may be boulsterd out by a life of duties,
but be not right born, if he be not begotten of God, and born of the Spirit, if there be not a through work of grace in his heart, all his profession of Religion will never mend him, he may be boulsterd out by a life of duties,
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1. There must be an answerableness in the frame of that mans heart (that would be accepted of God) to the duties done by him, his spirit and affections within must carry a proportion to his profession without;
1. There must be an answerableness in the frame of that men heart (that would be accepted of God) to the duties done by him, his Spirit and affections within must carry a proportion to his profession without;
Now where there is not grace wrought in the heart, there can never be any proportion or answerableness in the frame of that mans heart, to the duties done by him.
Now where there is not grace wrought in the heart, there can never be any proportion or answerableness in the frame of that men heart, to the duties done by him.
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This is that temper of spirit which God highly delights in, Prov. 11.20. They that are of a froward heart, are an abomination to the Lord, but such as are upright in their way are his delight.
This is that temper of Spirit which God highly delights in, Curae 11.20. They that Are of a froward heart, Are an abomination to the Lord, but such as Are upright in their Way Are his delight.
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The Apostle gives it a great Epithete, he calls it in 2 Cor. 1.12. NONLATINALPHABET, the sincerity of God, that is such a sincerity as is his special work upon the soul, setting the heart right and upright before him in all his ways.
The Apostle gives it a great Epithet, he calls it in 2 Cor. 1.12., the sincerity of God, that is such a sincerity as is his special work upon the soul, setting the heart right and upright before him in all his ways.
This is the Crown of all our graces, and the commendation of all our duties, thousands perish and go to Hell in the midst of all their performances and duties, meerly for want of a little sincerity of heart to God.
This is the Crown of all our graces, and the commendation of all our duties, thousands perish and go to Hell in the midst of all their performances and duties, merely for want of a little sincerity of heart to God.
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for this is not quid proveniens a natura, it is not an herb that grows in natures garden, the heart of man is naturally deceitful, and desperately wicked, more opposite to sincerity then to any thing:
for this is not quid proveniens a Nature, it is not an herb that grows in nature's garden, the heart of man is naturally deceitful, and desperately wicked, more opposite to sincerity then to any thing:
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God made man upright, now man voluntarily losing this, is become more dislike to himself then to any thing below himself, he is more like a Lyon, a Wolf, a Bear, a Serpent, a Toad, then to man in innocency.
God made man upright, now man voluntarily losing this, is become more dislike to himself then to any thing below himself, he is more like a lion, a Wolf, a Bear, a Serpent, a Toad, then to man in innocency.
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as a Child of God, by looking more upon his sins then his graces, more upon his failings then his faith, more upon in dwelling lusts then renewing grace, may think his case very bad,
as a Child of God, by looking more upon his Sins then his graces, more upon his failings then his faith, more upon in Dwelling Lustiest then renewing grace, may think his case very bad,
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when yet it is very good, I am black, saith the Spouse, Cant. 1.5. and yet saith Christ, O thou fairest among Women. v. 8. So the sinner by looking more upon his duties then his sins, may think he sees his name written in the book of life, and yet be in the account of God a very reprobate.
when yet it is very good, I am black, Says the Spouse, Cant 1.5. and yet Says christ, Oh thou Fairest among Women. v. 8. So the sinner by looking more upon his duties then his Sins, may think he sees his name written in the book of life, and yet be in the account of God a very Reprobate.
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There is nothing more common then for a man to think himself something, when he is nothing, and so he deceives himself, many a man blesses himself in his interest in Christ,
There is nothing more Common then for a man to think himself something, when he is nothing, and so he deceives himself, many a man Blesses himself in his Interest in christ,
Many a man thinks he hath Grace when he hath none there is (saith Salomon) that makes himself rich, and yet hath nothing; This was the very temper of Laodicea, Thou sayst I am rich and increased with goods,
Many a man thinks he hath Grace when he hath none there is (Says Solomon) that makes himself rich, and yet hath nothing; This was the very temper of Laodicea, Thou Sayest I am rich and increased with goods,
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Thou knowst not ] as bad as she was, she thought her state good, as poor as she was in grace, she thought she was rich; as miserable and naked as she was,
Thou Knowest not ] as bad as she was, she Thought her state good, as poor as she was in grace, she Thought she was rich; as miserable and naked as she was,
So the word signifies to be fraudulent, subtile, deceitful and supplanting. Thus is the heart of every natural man, NONLATINALPHABET deceitful above all things.
So the word signifies to be fraudulent, subtle, deceitful and supplanting. Thus is the heart of every natural man, deceitful above all things.
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Ye read of the deceitfulness of the tongue. And of the deceitfulness of riches. And of the deceitfulness of beauty. And of the deceitfulness of friends.
You read of the deceitfulness of the tongue. And of the deceitfulness of riches. And of the deceitfulness of beauty. And of the deceitfulness of Friends.
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and from hence arises this overweening opinion of a mans state and condition, Salomon saith, be not righteous overmuch, Austin speaking occasionally of those words, saith, it is not justitia sapientis, but superbia praesumentis, not meant of the righteousness of the wise man,
and from hence arises this overweening opinion of a men state and condition, Solomon Says, be not righteous overmuch, Austin speaking occasionally of those words, Says, it is not justitia sapientis, but superbia praesumentis, not meant of the righteousness of the wise man,
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Now in this sense every carnal man is righteous overmuch, though he hath none of that righteousness which commends him to God ( viz. the righteousness of Christ) yet he hath too much of that righteousness, which commends him to himself, and that is self-righteousness.
Now in this sense every carnal man is righteous overmuch, though he hath none of that righteousness which commends him to God (viz. the righteousness of christ) yet he hath too much of that righteousness, which commends him to himself, and that is self-righteousness.
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A proud man hath an eye to see his beauty, but not his deformity, his parts but not his spots, his seeming righteousness, but not his real wretchedness.
A proud man hath an eye to see his beauty, but not his deformity, his parts but not his spots, his seeming righteousness, but not his real wretchedness.
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The haughty eye looks upward, but the humble eye looks downward, and therefore this is the beleivers Motto, the least of Saints, the greatest of sinners, but the carnal mans Motto is, I thank God I am not as other men.
The haughty eye looks upward, but the humble eye looks downward, and Therefore this is the believers Motto, the least of Saints, the greatest of Sinners, but the carnal men Motto is, I thank God I am not as other men.
though every saving work of the spirit be supernatural, yet every supernatural work of the spirit is not saving, and hence many deceive their own souls, by taking a supernatural work for a saving work.
though every Saving work of the Spirit be supernatural, yet every supernatural work of the Spirit is not Saving, and hence many deceive their own Souls, by taking a supernatural work for a Saving work.
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and will reckon his case better then it is. That is a notable passage, which the Apostle hints concerning himself, Rom. 7.9. I was alive without the Law once, but when the Commandment came, sin revived and I dyed.
and will reckon his case better then it is. That is a notable passage, which the Apostle hints Concerning himself, Rom. 7.9. I was alive without the Law once, but when the Commandment Come, since revived and I died.
for he was a Pharisee, and they had the forme of knowledge, and of the truth of the law, therefore when he saith, he was without the law, you must not take him literally,
for he was a Pharisee, and they had the Form of knowledge, and of the truth of the law, Therefore when he Says, he was without the law, you must not take him literally,
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and discovering sin, and so long as this was his case, he doubted not of his state, he was confident of the goodness of his condition, this he hinteth when he sayth, I was alive, but then,
and discovering since, and so long as this was his case, he doubted not of his state, he was confident of the Goodness of his condition, this he hinteth when he say, I was alive, but then,
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2. Here is his apprehension of his condition with the word, and that is quite contrary to what it was before, when the commandment came (saith he) then sin revived and I dyed.
2. Here is his apprehension of his condition with the word, and that is quite contrary to what it was before, when the Commandment Come (Says he) then since revived and I died.
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When the Word of the Lord came with power upon his soul, when the Spirit of God, set it home effectually upon his conscience, that is meant by the coming of the Commandment;
When the Word of the Lord Come with power upon his soul, when the Spirit of God, Set it home effectually upon his conscience, that is meant by the coming of the Commandment;
Then my hope ceased, and my confidence failed, and as before I thought my self alive, and my sin dead, so when God had awakened conscience by the Word,
Then my hope ceased, and my confidence failed, and as before I Thought my self alive, and my sin dead, so when God had awakened conscience by the Word,
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It is because they mistake their state, and think it good, when it is not, which mistake hath a fivefold rise. A deceitful heart. A proud spirit. Taking common grace, for saving. Outward reformation, for true Regeneration.
It is Because they mistake their state, and think it good, when it is not, which mistake hath a fivefold rise. A deceitful heart. A proud Spirit. Taking Common grace, for Saving. Outward Reformation, for true Regeneration.
if he cannot entice them on in their lusts with a total neglect of Heaven, then he entices them to such a profession as is sure to fall short of Heaven. He will consent to the leaving some sin,
if he cannot entice them on in their Lustiest with a total neglect of Heaven, then he entices them to such a profession as is sure to fallen short of Heaven. He will consent to the leaving Some since,
We are commanded to be wise as Serpents, now the Serpent is the subtillist of creatures, but then we must be innocent as Doves, if piety be without policy, it wants secur ty, if policy be without piety, it wants integrity; piety without policy, is too simple to be safe,
We Are commanded to be wise as Serpents, now the Serpent is the subtillist of creatures, but then we must be innocent as Dove, if piety be without policy, it Wants secur ty, if policy be without piety, it Wants integrity; piety without policy, is too simple to be safe,
Let men be as Wise, as Prudent, as Subtile, as Watchful as they will, but then let it be in the way of God, let it be joyned with holiness and integrity.
Let men be as Wise, as Prudent, as Subtle, as Watchful as they will, but then let it be in the Way of God, let it be joined with holiness and integrity.
4. There is some lust espoused in the heart, that hinders a hearty close with Christ, though they bid fair yet they come not to Gods terms, the young man would have eternal life, and he bids fair for it, a willing obedience to every command but one;
4. There is Some lust espoused in the heart, that hinders a hearty close with christ, though they bid fair yet they come not to God's terms, the young man would have Eternal life, and he bids fair for it, a willing Obedience to every command but one;
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But if they must part with all, with every lust, every Darling, every beloved sin, why then she spirit of Demas possesses them, and God is forsaken by them.
But if they must part with all, with every lust, every Darling, every Beloved since, why then she Spirit of Demas Possesses them, and God is forsaken by them.
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1. That salvation is not so easie a thing as it is imagined to be, this is attested by our Lord Christ himself, Mat. 7.14. Strait is the gate and narrow is the way that leadeth to life, and few there be that find it.
1. That salvation is not so easy a thing as it is imagined to be, this is attested by our Lord christ himself, Mathew 7.14. Strait is the gate and narrow is the Way that leads to life, and few there be that find it.
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The gate of conversion is a very strait gate, and yet every man that would be saved eternally must enter in at this strait gate, for salvation is impossible without it, except a man be born again (NONLATINALPHABET, born from above) he cannot see the Kingdom of God.
The gate of conversion is a very strait gate, and yet every man that would be saved eternally must enter in At this strait gate, for salvation is impossible without it, except a man be born again (, born from above) he cannot see the Kingdom of God.
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or what he will, if he hath a heart to close with me) I will in no wise cast him out, he saith not if this or that man will, here is water of life for him,
or what he will, if he hath a heart to close with me) I will in no wise cast him out, he Says not if this or that man will, Here is water of life for him,
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but it is strait in respect of us, because of our lusts and corruptions, which make the entrance difficult, a needles eye is big enough for a thread to pass through,
but it is strait in respect of us, Because of our Lustiest and corruptions, which make the Entrance difficult, a needles eye is big enough for a thread to pass through,
the soul can never pass through with any one lust beloved and espoused, and therefore the sinner must be unwisted from every lust, he must lay aside the love of every sin,
the soul can never pass through with any one lust Beloved and espoused, and Therefore the sinner must be unwisted from every lust, he must lay aside the love of every since,
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so our Lord Christ saith, narrow is the way that leadeth to life, and what way is this but the way of sanctification? for without holiness no man shall ever see the Lord.
so our Lord christ Says, narrow is the Way that leads to life, and what Way is this but the Way of sanctification? for without holiness no man shall ever see the Lord.
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dying daily, and yet living dayly, dying to sin and living to God, this is the way of Sanctification; And oh how few are there who walk in this way, the broad way hath many Travellers in it,
dying daily, and yet living daily, dying to since and living to God, this is the Way of Sanctification; And o how few Are there who walk in this Way, the broad Way hath many Travellers in it,
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In the days of Shamgar the Son of Anath, the high-ways were unoccupied, and the Travellors walked through byways, in the Hebrew it is NONLATINALPHABET through crooked ways, the way of holiness is by the most an unoccupied way,
In the days of Shamgar the Son of Anath, the highways were unoccupied, and the Travelers walked through byways, in the Hebrew it is through crooked ways, the Way of holiness is by the most an unoccupied Way,
so saith the Prophet, Isa. 35.8, 9. A way shall be there, and it shall be called the way of holiness, the unclean shall not pass over it, no Lyon shall be there,
so Says the Prophet, Isaiah 35.8, 9. A Way shall be there, and it shall be called the Way of holiness, the unclean shall not pass over it, no lion shall be there,
It is no wonder then, that our Lord Christ saith of life that few there be who find it, when as the gate is strait and the way narrow that leadeth to it;
It is no wonder then, that our Lord christ Says of life that few there be who find it, when as the gate is strait and the Way narrow that leads to it;
many pretend to walk in the narrow way, but they never entred in at the strait gate, and many pretend to have entered in at the strait gate, but they walk not in the narrow way.
many pretend to walk in the narrow Way, but they never entered in At the strait gate, and many pretend to have entered in At the strait gate, but they walk not in the narrow Way.
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this I gather from that our Lord Christ saith, few there be that find it, which doth clearly imply, what in Luk. 13.24. he doth plainly express, viz. that many seek it, many seek to enter in and yet are not able;
this I gather from that our Lord christ Says, few there be that find it, which does clearly imply, what in Luk. 13.24. he does plainly express, viz. that many seek it, many seek to enter in and yet Are not able;
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and refuseth to part with one sin, one lust, one Oath for Christ, nay that openly blasphemeth the precious name of Christ? if he that is outwardly sanctified, shall yet be eternally rejected, what will the case be of such as are openly unsanctified, that have not onely the plague of a hard heart within,
and Refuseth to part with one since, one lust, one Oath for christ, nay that openly Blasphemeth the precious name of christ? if he that is outwardly sanctified, shall yet be eternally rejected, what will the case be of such as Are openly unsanctified, that have not only the plague of a hard heart within,
surely then the filthy adulterer, the swinish drunkard, the cheap swearer, the prophane sabbath breaker, the foulmouth'd scoffer, yea and every carnal sinner much more;
surely then the filthy adulterer, the swinish drunkard, the cheap swearer, the profane Sabbath breaker, the Foulmouthed scoffer, yea and every carnal sinner much more;
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if there be a wo to him that falleth short of Heaven, then how sad is the wo to him who falleth short of them that fall short of Heaven? ah that God would make this an awakening word to sinners that are asleep in sin, without the least fear of death or dread of damnation!
if there be a woe to him that falls short of Heaven, then how sad is the woe to him who falls short of them that fallen short of Heaven? ah that God would make this an awakening word to Sinners that Are asleep in since, without the least Fear of death or dread of damnation!
what it is, whether it be right or no? whether we are sound and sincere, in our profession of religion or no? When our Lord Christ told his Disciples one of you shall betray me every one began presently to reflect upon himself, Master is it I? Master is it I? So should we do,
what it is, whither it be right or no? whither we Are found and sincere, in our profession of Religion or no? When our Lord christ told his Disciples one of you shall betray me every one began presently to reflect upon himself, Master is it I? Master is it I? So should we do,
when the Lord discovers to us from his word, how many there are under the profession of Religion that are but almost Christians, we should strait way reflect upon our hearts, Lord is it I? is my heart unsound? am I but almost a Christian? am I one of them that shall miscarry at last? am I a Hypocrite under a profession of Religion? have I a forme of Godliness without the power?
when the Lord discovers to us from his word, how many there Are under the profession of Religion that Are but almost Christians, we should strait Way reflect upon our hearts, Lord is it I? is my heart unsound? am I but almost a Christian? am I one of them that shall miscarry At last? am I a Hypocrite under a profession of Religion? have I a Form of Godliness without the power?
2. Where am I? am I yet in a natural state, or in a state of grace? am I yet in the old root, in old Adam, or am I in the root Christ Jesus? am I in the Covenant of works, that ministers onely wrath and death? or am I in the Covenant of grace, that ministers life and peace? Indeed this is the first thing a man should look at, there must be a change of state,
2. Where am I? am I yet in a natural state, or in a state of grace? am I yet in the old root, in old Adam, or am I in the root christ jesus? am I in the Covenant of works, that Ministers only wrath and death? or am I in the Covenant of grace, that Ministers life and peace? Indeed this is the First thing a man should look At, there must be a change of state,
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For the new heart, and the new spirit is promised in the new Covenant, there is nothing of that to be heard of in the old; now a man must be under the new Covenant, before be can receive the blessing promised in the new Covenant; he must be in a new Covenant state, before he can receive a new covenant heart; no mercy, no pardon, no change, no conversion, no grace dispenced out of Covenant:
For the new heart, and the new Spirit is promised in the new Covenant, there is nothing of that to be herd of in the old; now a man must be under the new Covenant, before be can receive the blessing promised in the new Covenant; he must be in a new Covenant state, before he can receive a new Covenant heart; no mercy, no pardon, no change, no conversion, no grace dispensed out of Covenant:
Let me then I beseech you press this duty upon you that are professors, try your own hearts, examine your selves whether you are in the faith; prove your own selves;
Let me then I beseech you press this duty upon you that Are professors, try your own hearts, examine your selves whither you Are in the faith; prove your own selves;
many are hearers of the Word, but not doers of it, and so deceive their own souls; some neither hear nor do, these are prophane sinners; some both hear and do, these are true beleivers; some hear but they do not do, these are hypocritical professors.
many Are hearers of the Word, but not doers of it, and so deceive their own Souls; Some neither hear nor doe, these Are profane Sinners; Some both hear and do, these Are true believers; Some hear but they do not do, these Are hypocritical professors.
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who would trust to a profession that shall see Judas a Disciple, an Apostle, a Preacher of the Gospel, one that cast out Devils to be cast out himself? He is not a Jew which is one outwardly,
who would trust to a profession that shall see Judas a Disciple, an Apostle, a Preacher of the Gospel, one that cast out Devils to be cast out himself? He is not a Jew which is one outwardly,
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neither is that circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men but of God.
neither is that circumcision which is outward in the Flesh, but he is a Jew which is one inwardly, and circumcision is that of the heart in the Spirit, and not in the Letter, whose praise is not of men but of God.
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if we be not right in the main, in the fundamental work, if the foundation be not laid in grace in the heart, all our following profession comes to nothing, the house is built upon a sandy foundation,
if we be not right in the main, in the fundamental work, if the Foundation be not laid in grace in the heart, all our following profession comes to nothing, the house is built upon a sandy Foundation,
Some take common faith for saving, when as a man may beleive all the truths of the Gospel, all the promises, all the threatnings, all the articles of the Creed to be true,
some take Common faith for Saving, when as a man may believe all the truths of the Gospel, all the promises, all the threatenings, all the Articles of the Creed to be true,
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Some take morality and restraining grace, for piety and renewing grace, when as it is common to have sin much restrained, where the heart is not at all renewed.
some take morality and restraining grace, for piety and renewing grace, when as it is Common to have since much restrained, where the heart is not At all renewed.
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The terms upon which God in the Gospel offers Christ, are, that we shall accept of a broken Christ, with a broken heart, and yet a whole Christ with the whole heart.
The terms upon which God in the Gospel offers christ, Are, that we shall accept of a broken christ, with a broken heart, and yet a Whole christ with the Whole heart.
A Broken Christ with a broken heart, as a witness of our humility; a whole Christ with the whole heart, as a witness of our sincerity. A broken Christ respects his suffering for sin, a broken heart respects our sence of sin; A whole Christ includes all his Offices, a whole heart includes all our faculties. Christ is King, Priest and Prophet, and all as Mediator; without any one of these Offices, the work of salvation could not have been compleated:
A Broken christ with a broken heart, as a witness of our humility; a Whole christ with the Whole heart, as a witness of our sincerity. A broken christ respects his suffering for since, a broken heart respects our sense of since; A Whole christ includes all his Offices, a Whole heart includes all our faculties. christ is King, Priest and Prophet, and all as Mediator; without any one of these Offices, the work of salvation could not have been completed:
As a Priest he redeems us, as a Prophet he instructs us, as a King he sanctifies and saves us. Therefore the Apostle says, He is made to us of God wisdom, righteousness, sanctification and redemption:
As a Priest he redeems us, as a Prophet he instructs us, as a King he Sanctifies and saves us. Therefore the Apostle Says, He is made to us of God Wisdom, righteousness, sanctification and redemption:
Now many imbrace Christ as a Priest, but yet they own him not as a King and Prophet; they like to share in his righteousness, but not to partake of his holiness; they would be redeemed by him,
Now many embrace christ as a Priest, but yet they own him not as a King and Prophet; they like to share in his righteousness, but not to partake of his holiness; they would be redeemed by him,
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Many love the priviledges of the Gospel, spel, but not the duties of the Gospel. Now these are but almost Christians notwithstanding their close with Christ;
Many love the privileges of the Gospel, spell, but not the duties of the Gospel. Now these Are but almost Christians notwithstanding their close with christ;
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2. The altogether Christian hath a through work of Grace and Sanctification wrought in the heart, as a spring of duties. Regeration is a whole change;
2. The altogether Christian hath a through work of Grace and Sanctification wrought in the heart, as a spring of duties. Regeneration is a Whole change;
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When a mans heart is throughly renewed by grace, the mind savingly inlightned, the conscience throughly convinced, the will truly humbled and subdued, the affections spiritually raised and sanctified:
When a men heart is thoroughly renewed by grace, the mind savingly enlightened, the conscience thoroughly convinced, the will truly humbled and subdued, the affections spiritually raised and sanctified:
He knows the Christians priviledges lies in Pronounes, but his duty in Adverbs; it must not be onely bonum, good, but it must be benè, that good must be right done.
He knows the Christians privileges lies in Pronouns, but his duty in Adverbs; it must not be only bonum, good, but it must be benè, that good must be right done.
Here the almost Christian fails, he doth the same duties that others do for the matter, but he doth them not in the same manner; while he minds the substance he regards not the circumstance: If he pray, he regards not faith and fervency in prayer;
Here the almost Christian fails, he does thee same duties that Others do for the matter, but he does them not in the same manner; while he minds the substance he regards not the circumstance: If he pray, he regards not faith and fervency in prayer;
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if he obeys, he looks not to the frame of his heart in obeying, and therefore miscarries in all he doth, bonum oritur ex integra causa malum ex quolibet defectu;
if he obeys, he looks not to the frame of his heart in obeying, and Therefore miscarries in all he does, bonum oritur ex Whole causa malum ex quolibet defectu;
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but in the new Covenant Administration, God provides new tables, not tables of stone, but the fleshly tables of the heart, and writes his Laws there, that there might be NONLATINALPHABET, a law within answerable to the law without;
but in the new Covenant Administration, God provides new tables, not tables of stone, but the fleshly tables of the heart, and writes his Laws there, that there might be, a law within answerable to the law without;
and this every true Christian hath, so that he may say (in his measure) as our Lord Christ did, I delight to do thy will, O my God, thy law is within my heart;
and this every true Christian hath, so that he may say (in his measure) as our Lord christ did, I delight to do thy will, Oh my God, thy law is within my heart;
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every beleiver hath a light within him, not guiding him to dispise and slight, but to prize and walk by the light without him, the word commands him to walk in the light, and the light directs him to walk according to the word.
every believer hath a Light within him, not guiding him to despise and slight, but to prize and walk by the Light without him, the word commands him to walk in the Light, and the Light directs him to walk according to the word.
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Now the almost Christian is a stranger to this Law of God within, he may have some conformity to the word in outward conversation, but he cannot have this answerableness to the word in inward constitution.
Now the almost Christian is a stranger to this Law of God within, he may have Some conformity to the word in outward Conversation, but he cannot have this answerableness to the word in inward constitution.
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6. The altogether Christian is much in duty, and yet much above duty, much in duty in regard of performance, much above duty, in regard of dependance, much in duty by obeying, but much above duty by beleeving. He lives in his obedience, but he doth not live upon his obedience, but upon Christ and his righteousness.
6. The altogether Christian is much in duty, and yet much above duty, much in duty in regard of performance, much above duty, in regard of dependence, much in duty by obeying, but much above duty by believing. He lives in his Obedience, but he does not live upon his Obedience, but upon christ and his righteousness.
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Now then examine thy self by these characters, put the question to thy own soul, dost thou close with Christ upon Gospel terms? is grace in the heart the principle of thy performances? dost thou look to the manner as well as the matter of thy dutys? dost thou do all in sincerity, is there an answerableness within to the law without? art thou much above duty,
Now then examine thy self by these characters, put the question to thy own soul, dost thou close with christ upon Gospel terms? is grace in the heart the principle of thy performances? dost thou look to the manner as well as the matter of thy duties? dost thou do all in sincerity, is there an answerableness within to the law without? art thou much above duty,
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that is, half baked, neither raw nor roasted, NONLATINALPHABET, neither cold nor hot, as Laodicea Rev. 3.17. because thou art neither hot nor cold, therefore I will spew thee out of my mouth.
that is, half baked, neither raw nor roasted,, neither cold nor hight, as Laodicea Rev. 3.17. Because thou art neither hight nor cold, Therefore I will spew thee out of my Mouth.
Gideon had seven Sons, and but one Bastard, and yet that one Bastard destroyed all his Sons, so may one sin spoile all our services, one lust beloved may spoil all our profession,
gideon had seven Sons, and but one Bastard, and yet that one Bastard destroyed all his Sons, so may one since spoil all our services, one lust Beloved may spoil all our profession,
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No person that God hates more then the almost Christian; I would thou wert either cold or hot, either all a Christian, or not at all a Christian.
No person that God hates more then the almost Christian; I would thou Wertenberg either cold or hight, either all a Christian, or not At all a Christian.
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for being almost a Christian, will bring us into suffering, but being but almost a Christian, will never carry us through suffering, in Mat. 13.20, 21. It is said, he that receiveth the seed into stony ground, the same is he that hears the Word, and with joy receives it;
for being almost a Christian, will bring us into suffering, but being but almost a Christian, will never carry us through suffering, in Mathew 13.20, 21. It is said, he that receives the seed into stony ground, the same is he that hears the Word, and with joy receives it;
4. This suffering will cause an apostatizing from profession, for that which is here called offence, is in Luk. 8.13. called falling away, which for a while beleive, and in time of temptation fall away.
4. This suffering will cause an apostatizing from profession, for that which is Here called offence, is in Luk. 8.13. called falling away, which for a while believe, and in time of temptation fallen away.
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and then be shut out, as the five Virgins were, to dy in the Wilderness, within sight of the promised land, at the very brinks of Jordan, this must needs be sad, to come within a stride of the Goal and miss it, to sink within sight of harbour;
and then be shut out, as the five Virgins were, to die in the Wilderness, within sighed of the promised land, At the very brinks of Jordan, this must needs be sad, to come within a stride of the Goal and miss it, to sink within sighed of harbour;
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Oh how uncomfortable is this? 3. As it is greatly unprofitable, and exceedingly uncomfortable, to be but almost a Christian, so it is desperately dangerous. For,
O how uncomfortable is this? 3. As it is greatly unprofitable, and exceedingly uncomfortable, to be but almost a Christian, so it is desperately dangerous. For,
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This I gather from that parable of the two Sons which our Lord Christ urged to the professing Scribes and Pharisees, Mat. 21.28. There was a man had two Sons, and he came to one and said gowork to day in my Vineyard;
This I gather from that parable of the two Sons which our Lord christ urged to the professing Scribes and Pharisees, Mathew 21.28. There was a man had two Sons, and he Come to one and said gowork to day in my Vineyard;
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and he said, I go Sir, but went not. The first represents the carnal open sinner, that is called by the word, but refuses, yet afterwards repents and beleives.
and he said, I go Sir, but went not. The First represents the carnal open sinner, that is called by the word, but refuses, yet afterwards repents and believes.
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when the other rests in an outward. Our Lord Christ tels the Scribe, Mar. 12.34. Thou art not far from the Kingdom of God, and yet never like to come there.
when the other rests in an outward. Our Lord christ tells the Scribe, Mar. 12.34. Thou art not Far from the Kingdom of God, and yet never like to come there.
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One thing thou lackest, why he was very neer Heaven, near being a Christian altogether, he was almost saved, he tells Christ he had kept all the Commands, v. 20. He lacked but one thing; I say,
One thing thou Lackest, why he was very near Heaven, near being a Christian altogether, he was almost saved, he tells christ he had kept all the Commands, v. 20. He lacked but one thing; I say,
but one thing, but it was a great thing, that one thing he lacked was more then all things he had, for it was the one thing necessary, it was a new heart, a work of grace in his soul, a change of state, a heart weaned from the world, I, this was the one thing and he that lacks this one thing, perishes with his all things else.
but one thing, but it was a great thing, that one thing he lacked was more then all things he had, for it was the one thing necessary, it was a new heart, a work of grace in his soul, a change of state, a heart weaned from the world, I, this was the one thing and he that lacks this one thing, Perishes with his all things Else.
What one saith of Wisdom, Multi ad sapientiam pervenissent, nisi se jam pervenisse putassent, many might have been wise, had they not thought themselves so, when they were otherwise;
What one Says of Wisdom, Multi ad sapientiam pervenissent, nisi se jam pervenisse putassent, many might have been wise, had they not Thought themselves so, when they were otherwise;
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The same I may say of grace, many a formal professor might have been a sincere beleiver, had he not mistook his profession for conversion, his duties for graces,
The same I may say of grace, many a formal professor might have been a sincere believer, had he not mistook his profession for conversion, his duties for graces,
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3. It is a degree of blasphemy to pretend to grace, and yet have no grace, I gather this from that Revel. 2.9. I know the blasphemy of them which say they are Jews and are not.
3. It is a degree of blasphemy to pretend to grace, and yet have no grace, I gather this from that Revel. 2.9. I know the blasphemy of them which say they Are jews and Are not.
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but to lye in the reproaches that these Jews fastened upon Christ, calling him imposter, deceiver, one that hath a Devil; &c. Bright-man goes another way, and saith, this was the blasphemy of these Jews, they retained that way of Worship that was abrogated;
but to lie in the Reproaches that these jews fastened upon christ, calling him imposter, deceiver, one that hath a devil; etc. Brightman Goes Another Way, and Says, this was the blasphemy of these jews, they retained that Way of Worship that was abrogated;
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and thrust upon God those old Rites and Ceremonies which Jesus Christ had abolished, and nailed to his pross, by which they overthrew the glory of Christ, and denyed his comming.
and thrust upon God those old Rites and Ceremonies which jesus christ had abolished, and nailed to his pross, by which they overthrew the glory of christ, and denied his coming.
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So that the retaining of Altar-Worship, and the rest of the Levitical Ceremonies in Gospel Churches, is in Bright-mans sense, a denying Christ is come,
So that the retaining of Altar-worship, and the rest of the Levitical Ceremonies in Gospel Churches, is in Bright-mans sense, a denying christ is come,
A Jew here is not to be taken litterally and strictly onely, for one of the lineage of Abraham, but it is to be taken Metonymically, for a true Beleiver, one of the spiritual seed of Abraham; He is a Jew which is one inwardly;
A Jew Here is not to be taken literally and strictly only, for one of the lineage of Abraham, but it is to be taken Metonymically, for a true Believer, one of the spiritual seed of Abraham; He is a Jew which is one inwardly;
so that for a man to say he is a Jew when he is not, to profess an interest in Christ when he hath none, to say he hath grace when he hath none, this Christ calls Blasphemy.
so that for a man to say he is a Jew when he is not, to profess an Interest in christ when he hath none, to say he hath grace when he hath none, this christ calls Blasphemy.
But why should Christ call this Blasphemy? this is Hypocrisie, but how may it be said to be Blasphemy? Why? he blasphemes the great Attribute of Gods Omnisciency; he doth implicitly denie that God sees and knows our hearts and thoughts;
But why should christ call this Blasphemy? this is Hypocrisy, but how may it be said to be Blasphemy? Why? he blasphemes the great Attribute of God's Omnisciency; he does implicitly deny that God sees and knows our hearts and thoughts;
Now the almost Christian quiets conscience, but not with the blood of Christ, it is not a peace flowing from Christs propitiation, but a peace rising from a formal profession, not a peace of Christs giving,
Now the almost Christian quiets conscience, but not with the blood of christ, it is not a peace flowing from Christ propitiation, but a peace rising from a formal profession, not a peace of Christ giving,
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Ah my brethren it is better to have conscience never quiet, then quieted any way but by the blood of Sprinkling, a good conscience unquiet is the greatest affliction to Saints,
Ah my brothers it is better to have conscience never quiet, then quieted any Way but by the blood of Sprinkling, a good conscience unquiet is the greatest affliction to Saints,
5. It is dangerous to be almost a Christian in respect of the unpardonable sin, the sin that the Scripture saith, can never be forgiven, neither in this World,
5. It is dangerous to be almost a Christian in respect of the unpardonable since, the since that the Scripture Says, can never be forgiven, neither in this World,
nor in the World to come, I mean the sin against the holy Ghost, now such are onely capable of sinning that sin as are but almost Christians. A true beleiver cannot;
nor in the World to come, I mean the since against the holy Ghost, now such Are only capable of sinning that since as Are but almost Christians. A true believer cannot;
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There must be three ingredients to make up that sin. 1. It must be wilful, Heb. 10.26. if we sin wilfully after we have received the knowledge of the truth, there remains no more sacrisice for sin.
There must be three ingredients to make up that since. 1. It must be wilful, Hebrew 10.26. if we sin wilfully After we have received the knowledge of the truth, there remains no more sacrifice for since.
3. It must be destinatâ malitia, in resolved malice; Now you shall find all these ingredients into the sin of the Pharisees, Mat. 12.22. Christ heals one that was possessed with a Devil, a great work which all the people wondred at, v. 23. But what say the Pharisees, see v. 24. This fellow casteth out Devils, by the Prince of Devils;
3. It must be destinatâ malitia, in resolved malice; Now you shall find all these ingredients into the since of the Pharisees, Mathew 12.22. christ heals one that was possessed with a devil, a great work which all the people wondered At, v. 23. But what say the Pharisees, see v. 24. This fellow Cast out Devils, by the Prince of Devils;
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But the transgressours shall faell therein ] the word in the Hebrew is NONLATINALPHABET peshangim, from a word that signifies to prevaricate, so that we may read the words thus;
But the transgressors shall faell therein ] the word in the Hebrew is peshangim, from a word that signifies to prevaricate, so that we may read the words thus;
The ways of the Lord are right, and the just shall walk in them, but he that prevaricates, that is a Hypocrite in the Ways of God, he shall fall therein.
The ways of the Lord Are right, and the just shall walk in them, but he that prevaricates, that is a Hypocrite in the Ways of God, he shall fallen therein.
An unsound heart will never hold out long in the ways of God. Joh. 5.35. He was a burning and a shining light, and ye were willing for a season to rejoyce in that light.
an unsound heart will never hold out long in the ways of God. John 5.35. He was a burning and a shining Light, and you were willing for a season to rejoice in that Light.
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He will be an Apostate at last, the scab of Hypocrisie, usually breaks out in the plague soar of Apostacy; Conversion ground is standing ground, it is terra firma, but a graceless profession of Religion is slippery ground,
He will be an Apostate At last, the scab of Hypocrisy, usually breaks out in the plague soar of Apostasy; Conversion ground is standing ground, it is terra Firm, but a graceless profession of Religion is slippery ground,
I know it is possible a beleiver may fall, but yet he rises again, the everlasting arms are underneath, but when the hypocrite falls, who shall help him up?
I know it is possible a believer may fallen, but yet he rises again, the everlasting arms Are underneath, but when the hypocrite falls, who shall help him up?
why this is the almost Christians judgment, that receives the truth, but not in the love of it, because they received not the love of the truth, that they might be saved,
why this is the almost Christians judgement, that receives the truth, but not in the love of it, Because they received not the love of the truth, that they might be saved,
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surely therefore it is a very dangerous thing to be almost a Christian. 8. Being almost, and but almost Christians, will exceedingly agravate our damnation;
surely Therefore it is a very dangerous thing to be almost a Christian. 8. Being almost, and but almost Christians, will exceedingly aggravate our damnation;
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the higher a man rises under the means, the lower he falls if he miscarries, he that falls but a little short of Heaven, will fall deepest into Hell;
the higher a man rises under the means, the lower he falls if he miscarries, he that falls but a little short of Heaven, will fallen Deepest into Hell;
Capernaums sentence shall exceed Sodoms for severity, because she exceeded Sodom in the injoyment of mercy, she received more from God, she knew more of God, she professed more for God, and yet was not right with God, there fore she shall be punished more by God.
Capernaums sentence shall exceed Sodom's for severity, Because she exceeded Sodom in the enjoyment of mercy, she received more from God, she knew more of God, she professed more for God, and yet was not right with God, there before she shall be punished more by God.
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this is the great counsel of the holy Ghost. So run that ye may obtain, 1 Cor. 9.24. Give diligence to make your calling and election sure, 2 Pet. 1.10.
this is the great counsel of the holy Ghost. So run that you may obtain, 1 Cor. 9.24. Give diligence to make your calling and election sure, 2 Pet. 1.10.
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As the Harlot was for the dividing the child, so is Satan for dividing the heart, he would have our love and affections shared between Christ and our lusts,
As the Harlot was for the dividing the child, so is Satan for dividing the heart, he would have our love and affections shared between christ and our Lustiest,
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My Son give me thy heart, Prov. 23.26. Thou shalt love the Lord thy God, with all thy heart, with all thy soul, with all thy might, Deut. 6.5. Look into the Scripture, and see what that is upon which your onely stands, and you shall find that God hath fixed it upon those great duties, which alone tend to the perfection of your state as Christians.
My Son give me thy heart, Curae 23.26. Thou shalt love the Lord thy God, with all thy heart, with all thy soul, with all thy might, Deuteronomy 6.5. Look into the Scripture, and see what that is upon which your only Stands, and you shall find that God hath fixed it upon those great duties, which alone tend to the perfection of your state as Christians.
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God hath fixed your Onely upon beleiving, Mar. 5.36. onely beleive. God hath sixed your onely upon obedience, Mat. 4.10. Thou shalt Worship the Lord thy God, and him onely shalt thou serve. Philip. 1.27. Onely let your conversation be as becommeth the Gospel of Christ;
God hath fixed your Only upon believing, Mar. 5.36. only believe. God hath sixed your only upon Obedience, Mathew 4.10. Thou shalt Worship the Lord thy God, and him only shalt thou serve. Philip. 1.27. Only let your Conversation be as becomes the Gospel of christ;
So that your onely is fixed by God upon those two great duties of beleiving and obeying, both which tend to the perfection of your state as Christians.
So that your only is fixed by God upon those two great duties of believing and obeying, both which tend to the perfection of your state as Christians.
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Now, shall God command, and shall not we obey? can there be a higher motive to duty then the authority of the great God, whose will is the eternal rule of righteousness? O lets fear God and keep his commandements, for this is NONLATINALPHABET the totum hominis, the whole duty of man, so we read it.
Now, shall God command, and shall not we obey? can there be a higher motive to duty then the Authority of the great God, whose will is the Eternal Rule of righteousness? O lets Fear God and keep his Commandments, for this is the totum hominis, the Whole duty of man, so we read it.
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No, but he went through with his undertakings, he bore all our sins, and shed all his blood, he dyed to the utmost, satisfied the Justice of God to the utmost, redeemed sinners to the utmost, and now that he is in Heaven he intercedeth to the utmost, and is able to save to the utmost.
No, but he went through with his undertakings, he boar all our Sins, and shed all his blood, he died to the utmost, satisfied the justice of God to the utmost, redeemed Sinners to the utmost, and now that he is in Heaven he intercedeth to the utmost, and is able to save to the utmost.
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First, Religion is a gainful thing, and this is argumentum cogens, a compelling motive, that becomes effectual upon all, gain is the God whom the World Worships;
First, Religion is a gainful thing, and this is argumentum cogens, a compelling motive, that becomes effectual upon all, gain is the God whom the World Worships;
what will not men do, what will they not suffer, for gain? what journies do many take by Land, what voyages by Sea, through hot and cold, through fair and foul, through storme and shine, through day and night, and all for gain.
what will not men do, what will they not suffer, for gain? what journeys do many take by Land, what voyages by Sea, through hight and cold, through fair and foul, through storm and shine, through day and night, and all for gain.
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Godliness is profitable unto all things. 1 Tim. 4.8. It is NONLATINALPHABET, a great revenue, if it be closely followed, it brings in the greatest income;
Godliness is profitable unto all things. 1 Tim. 4.8. It is, a great revenue, if it be closely followed, it brings in the greatest income;
many gain much in their Worldly calling, but the profit which the true beleiver hath from one hours communion with God in Christ, weigheth down all the gain of the World;
many gain much in their Worldly calling, but the profit which the true believer hath from one hours communion with God in christ, weigheth down all the gain of the World;
Now of all Merchants, he that Trades in this Wisdom and Understanding, will prove the richest man, one grain of godliness our-weigheth all the gold of Ophir, there is no riches, like being rich in grace. For
Now of all Merchant's, he that Trades in this Wisdom and Understanding, will prove the Richest man, one grain of godliness our-weigheth all the gold of Ophir, there is no riches, like being rich in grace. For
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Ambitiosus honos, & opes, & foeda voluptas. Haec tria pro trino Numine mundus habet. The Apostle John calls them, the lust of the flesh, the lust of the eyes,
Ambitious honos, & Opens, & foeda voluptas. Haec tria Pro Trino Numine World habet. The Apostle John calls them, the lust of the Flesh, the lust of the eyes,
For what is pleasure, but a dream and conceit? What is honour but fancy and opinion? And what is profit, but a thing of nought? Why wilt thou set thine eys upon that which is not? Prov. 23.5.
For what is pleasure, but a dream and conceit? What is honour but fancy and opinion? And what is profit, but a thing of nought? Why wilt thou Set thine eyes upon that which is not? Curae 23.5.
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But now grace is a substantial good, so our Lord Christ calls it, Prov. 9.21. That I may cause those that love me to inherit substance, NONLATINALPHABET, to inherit that which is;
But now grace is a substantial good, so our Lord christ calls it, Curae 9.21. That I may cause those that love me to inherit substance,, to inherit that which is;
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nay thousands do pawn, and lose, and damn their precious souls eternally for a little silver and gold, which are but the guts and garbage of the Earth.
nay thousands do pawn, and loose, and damn their precious Souls eternally for a little silver and gold, which Are but the guts and garbage of the Earth.
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to which all earthly treasures are incident, as our Lord Christ teacheth us, Mat. 6.19. Salomon limneth the World with Wings. Prov. 23.5. riches take themselves wings and fly, as an Eagle towards Heaven.
to which all earthly treasures Are incident, as our Lord christ Teaches us, Mathew 6.19. Solomon limneth the World with Wings. Curae 23.5. riches take themselves wings and fly, as an Eagl towards Heaven.
But now the true treasure of grace in the heart, that can never be lost, it is out of the reach both of rust and robber; he that gets the World, gets a good he can never keep;
But now the true treasure of grace in the heart, that can never be lost, it is out of the reach both of rust and robber; he that gets the World, gets a good he can never keep;
5. The profit of godliness, lieth not onely in this World, but in the World to come, all other profit, lyeth in this World onely, riches and honours &c. are called this Worlds good; but the riches of godliness is cheifly in the other Worlds goods, in the injoyment of God and Jesus Christ,
5. The profit of godliness, lies not only in this World, but in the World to come, all other profit, lies in this World only, riches and honours etc. Are called this World's good; but the riches of godliness is chiefly in the other World's goods, in the enjoyment of God and jesus christ,
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You see here the great advantage of godliness, so that if we look at profit, we shall find enough in Religion to ingage us to be altogether Christians. Or,
You see Here the great advantage of godliness, so that if we look At profit, we shall find enough in Religion to engage us to be altogether Christians. Or,
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but now the comfort that flows from godliness is an inward comfort, a spiritual joy, therefore it is called gladness of heart. Psal. 4.7. Thou hast put gladness in my heart.
but now the Comfort that flows from godliness is an inward Comfort, a spiritual joy, Therefore it is called gladness of heart. Psalm 4.7. Thou hast put gladness in my heart.
2. Worldly comfort hath a nether spring, the spring of worldly comfort is in the creature, in some earthly injoyment, and therefore the comfort of worldly men must needs be mixed and muddy;
2. Worldly Comfort hath a neither spring, the spring of worldly Comfort is in the creature, in Some earthly enjoyment, and Therefore the Comfort of worldly men must needs be mixed and muddy;
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But spiritual comfort hath an upper spring; the comfort that accompanies godliness flows from the manifestations of the Love of God in Christ, from the workings of the blessed Spirit in the heart, which is first a Counsellour, and then a Comforter; And therefore the comforts of the Saints must needs be pure and unmixed comforts,
But spiritual Comfort hath an upper spring; the Comfort that Accompanies godliness flows from the manifestations of the Love of God in christ, from the workings of the blessed Spirit in the heart, which is First a Counselor, and then a Comforter; And Therefore the comforts of the Saints must needs be pure and unmixed comforts,
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First, It abides by us in life, grace and peace go together, godliness brings forth comfort and peace naturally, the effect of righteousness shall be peace, it is said of the primitive Christians, they walked in the fear of the Lord,
First, It abides by us in life, grace and peace go together, godliness brings forth Comfort and peace naturally, the Effect of righteousness shall be peace, it is said of the primitive Christians, they walked in the Fear of the Lord,
But who more dejected and disconsolate the Saints and beleivers? whose lives are more uncomfortable? whose mouths are more filled with complaints then theirs? if a condition of godliness and Christianity, be a condition of so much comfort,
But who more dejected and disconsolate the Saints and believers? whose lives Are more uncomfortable? whose mouths Are more filled with complaints then theirs? if a condition of godliness and Christianity, be a condition of so much Comfort,
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they are made up of contrary principles, there is light and darkness in the same mind; sin and grace in the same will; carnal and spiritual in the same affections; there is the flesh lusting against the spirit in all these,
they Are made up of contrary principles, there is Light and darkness in the same mind; since and grace in the same will; carnal and spiritual in the same affections; there is the Flesh lusting against the Spirit in all these,
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So that it is sin that interrupts the peace of Gods people, indwelling lust, stirring and breaking forth, must needs cause trouble and grief in the soul of a beleiver;
So that it is since that interrupts the peace of God's people, indwelling lust, stirring and breaking forth, must needs cause trouble and grief in the soul of a believer;
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and God provoked, there can be no peace, no quiet in that soul, till faith procures fresh sprinklings of the blood of Jesus Christ upon the Conscience.
and God provoked, there can be no peace, no quiet in that soul, till faith procures fresh sprinklings of the blood of jesus christ upon the Conscience.
and your sins have hid his face from you, Isa. 59.2. In Heaven where there is no sinning, there is no losing the light of Gods countenance for a moment;
and your Sins have hid his face from you, Isaiah 59.2. In Heaven where there is no sinning, there is no losing the Light of God's countenance for a moment;
3. A third spring of that trouble and complaint that brims the banks of the Christians spirit, is the temptaions of Satan, he is NONLATINALPHABET the great enemy of Saints,
3. A third spring of that trouble and complaint that brims the banks of the Christians Spirit, is the temptaions of Satan, he is the great enemy of Saints,
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And thus you see whence it is that the people of God are often under trouble and complaint, all arises from these three springs of Sin within. Desertions without Temptations without
And thus you see whence it is that the people of God Are often under trouble and complaint, all arises from these three springs of since within. Desertions without Temptations without
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If the Saints could serve God without sinning, and injoy God without withdrawing, and resist Satan without yeilding, they might injoy peace and comfort without sorrowing, this must be indeavoured constantly here,
If the Saints could serve God without sinning, and enjoy God without withdrawing, and resist Satan without yielding, they might enjoy peace and Comfort without sorrowing, this must be endeavoured constantly Here,
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A beleiver hath a twofold spring of comfort each one emptying it self into his soul in a dying season ' one is from above him, the other is from within him;
A believer hath a twofold spring of Comfort each one emptying it self into his soul in a dying season ' one is from above him, the other is from within him;
how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. Isa 38.3. Nothing maketh a Death-bed so uneasie and hard, as a life spent in the service of sin and lust, nothing makes a Death-bed so soft and sweet as a life spent in the service of God and Christ.
how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sighed. Isaiah 38.3. Nothing makes a Deathbed so uneasy and hard, as a life spent in the service of since and lust, nothing makes a Deathbed so soft and sweet as a life spent in the service of God and christ.
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well done thou good and faithful servant, enter thou into the joy of thy Lord, Mat. 25.23. Whoever shareth in the grace of Christ, and conformeth to the life of Christ in this World, shall share in the joys of Christ in the World to come, and that joy is joy unspeakable and full of glory;
well done thou good and faithful servant, enter thou into the joy of thy Lord, Mathew 25.23. Whoever shareth in the grace of christ, and conformeth to the life of christ in this World, shall share in the Joys of christ in the World to come, and that joy is joy unspeakable and full of glory;
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4. What an intire resignation wicked men make of themselves to their lusts, and shall not we do so to the Lord Christ? they give up themselves without reserve to the pleasures of sin,
4. What an entire resignation wicked men make of themselves to their Lustiest, and shall not we do so to the Lord christ? they give up themselves without reserve to the pleasures of since,
and shall we faint and not run in the service of Christ? shall the sevants of corruption have their ears boared, at the Door-posts of sin, in token of an intire and perpetual service;
and shall we faint and not run in the service of christ? shall the sevants of corruption have their ears bored, At the Door-posts of since, in token of an entire and perpetual service;
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and shall not we give up our selves to the Lord Christ to be his for ever? shall others make a Covenant with Hell and death, and shall not we joyn our selves to God in an everlasting Covenant that cannot be forgotten? Acrius illi ad perniciem quam nos ad salutem? shall they take more pains to damn their souls,
and shall not we give up our selves to the Lord christ to be his for ever? shall Others make a Covenant with Hell and death, and shall not we join our selves to God in an everlasting Covenant that cannot be forgotten? Acrid illi ad perniciem quam nos ad salutem? shall they take more pains to damn their Souls,
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to be saved everlastingly, or to perish everlastingly? which do you count the best Master, God or the Devil? Christ or your lusts? I know you will determine it on Christs side: Oh then!
to be saved everlastingly, or to perish everlastingly? which do you count the best Master, God or the devil? christ or your Lustiest? I know you will determine it on Christ side: O then!
5. If ye are not altogether Christians, ye will never be able to appear with comfort before God, not to stand in judgement of the last and great day, for this sad dilemma will silence every Hypocrite;
5. If you Are not altogether Christians, you will never be able to appear with Comfort before God, not to stand in judgement of the last and great day, for this sad dilemma will silence every Hypocrite;
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it is said of this man that had no Wedding garment on, that when Christ came and examined him, he was speechless; he that is graceless, in a day of grace, will be speechless in a day of judgment:
it is said of this man that had no Wedding garment on, that when christ Come and examined him, he was speechless; he that is graceless, in a day of grace, will be speechless in a day of judgement:
These are the motives to inforce the duty, and oh that God would set them home upon your hearts and consciences, that you might not dare to rest a moment longer in a half work,
These Are the motives to enforce the duty, and o that God would Set them home upon your hearts and Consciences, that you might not Dare to rest a moment longer in a half work,
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but the peace of Satan is the peace of an unregenerate state, it is the peace of Death, in the grave Job saith their is peace, there the wicked cease from troubling, so a soul dead in sin is full of peace, the wicked one troubleth him not.
but the peace of Satan is the peace of an unregenerate state, it is the peace of Death, in the grave Job Says their is peace, there the wicked cease from troubling, so a soul dead in since is full of peace, the wicked one Troubles him not.
The peace of God in the soul, is a peace flowing from the removal of guilt, by justifying grace, Rom. 5.1. being justified by faith in his blood, we have peace with God;
The peace of God in the soul, is a peace flowing from the removal of guilt, by justifying grace, Rom. 5.1. being justified by faith in his blood, we have peace with God;
The peace of God is a peace from sin, that fortifies the heart against it, The peace of God that passeth all understanding, shall keep your hearts and minds through Christ Jesus, Philip 4.7. the more of this peace there is in the soul, the more is the soul fortified against sin;
The peace of God is a peace from since, that fortifies the heart against it, The peace of God that passes all understanding, shall keep your hearts and minds through christ jesus, Philip 4.7. the more of this peace there is in the soul, the more is the soul fortified against since;
and there all is at peace, Luk. 11.21. The Saints peace, is a peace with God, but not with sin, the sinners peace, is a peace with sin, but not with God;
and there all is At peace, Luk. 11.21. The Saints peace, is a peace with God, but not with since, the Sinners peace, is a peace with since, but not with God;
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Now that peace that death will break, why should you keep? who would be fond of that quietness which the flames of Hell will burn in sunder? and yet how many travel to Hell, through the fools paradice of a false peace. Oh break off this peace;
Now that peace that death will break, why should you keep? who would be found of that quietness which the flames of Hell will burn in sunder? and yet how many travel to Hell, through the Fools paradise of a false peace. O break off this peace;
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The Plow of conviction must go deep, and make deep furrows in the heart, before God will sow the precious seed of grace and comfort there, that so it may have depth of earth to grow in.
The Blow of conviction must go deep, and make deep furrows in the heart, before God will sow the precious seed of grace and Comfort there, that so it may have depth of earth to grow in.
This is the constant method of God, first to shew man his sin then his Saviour; first his danger then his redeemer; first his wound, then his cure; first his ownvileness, then Christs righteousness. We must be brought to cry out unclean, unclean, to mourn for him whom we have peirced, and then he sets open For us a fountain to wash in,
This is the constant method of God, First to show man his sin then his Saviour; First his danger then his redeemer; First his wound, then his cure; First his ownvileness, then Christ righteousness. We must be brought to cry out unclean, unclean, to mourn for him whom we have pierced, and then he sets open For us a fountain to wash in,
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First, Be convinced of the evil of sin, the filthy and heinous nature of it, this is the greatest evil in the World, it wrongs God, it wounds Christ, it grieves the holy spirit, it ruineth a precious soul;
First, Be convinced of the evil of since, the filthy and heinous nature of it, this is the greatest evil in the World, it wrongs God, it wounds christ, it grieves the holy Spirit, it ruineth a precious soul;
But above all labour to be convinced of the mischief of an unsound heart, what an abhorring it is to God, what certain ruine it brings upon the soul, Oh think often of the Hypocrites hell, Mat. 24.51.
But above all labour to be convinced of the mischief of an unsound heart, what an abhorring it is to God, what certain ruin it brings upon the soul, O think often of the Hypocrites hell, Mathew 24.51.
but there are certain qualifications that come between the souls dead state in sin, and the work of conversion and closing with Christ, whereby the soul is put into a capacity of receiving the Lord Jesus Christ.
but there Are certain qualifications that come between the Souls dead state in since, and the work of conversion and closing with christ, whereby the soul is put into a capacity of receiving the Lord jesus christ.
now sound convictions are the right qualifications, for the sinners receiving Christ, for he came not to call the righteous, but sinners to repentance;
now found convictions Are the right qualifications, for the Sinners receiving christ, for he Come not to call the righteous, but Sinners to Repentance;
ask those that are beleivers indeed, and they will tell you, had it not been for their convictions, they had never sought after Christ fo• fanctification, and salvation;
ask those that Are believers indeed, and they will tell you, had it not been for their convictions, they had never sought After christ fo• sanctification, and salvation;
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so when a sinner rests in conviction, and goes no farther but sticks in the place of the breaking forth of Children, this is very dangerous and hazards the life of the soul.
so when a sinner rests in conviction, and Goes no farther but sticks in the place of the breaking forth of Children, this is very dangerous and hazards the life of the soul.
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Now therefore, hath the Spirit of the Lord been at work in your souls? have you ever been convinced of the evil of sin, of the misery of a natural estate, of the insufficiency of all things under Heaven, to help, of the fulness and righteousness of Jesus Christ, of the necessity of and resting upon him for pardon and peace,
Now Therefore, hath the Spirit of the Lord been At work in your Souls? have you ever been convinced of the evil of since, of the misery of a natural estate, of the insufficiency of all things under Heaven, to help, of the fullness and righteousness of jesus christ, of the necessity of and resting upon him for pardon and peace,
Some derive the latin colu, to worship, from the Greek NONLATINALPHABET, to flatter, & the English word Batter, from the Greek word NONLATINALPHABET to worship.
some derive the latin colu, to worship, from the Greek, to flatter, & the English word Batter, from the Greek word to worship.
Blasphemia in s•iritum sanctum ea est qua quis dest nata ma itia contra proprum anime sui sensum, spiritus sancti grattam & virtutem, dei { que } gloriam oprugnat. Luc. Brugens. in Mat. 12.
Blasphemy in s•iritum sanctum ea est qua quis dest Nata ma itia contra proprum anime sui sensum, spiritus sancti gratam & virtutem, dei { que } gloriam oprugnat. Luke Bruges. in Mathew 12.
