A25467:106
A Continuation of morning-exercise questions and cases of conscience practically resolvedA Continuation of morning-exercise questions and cases of conscience practicaly resolved
A Continuation of morning-exercise questions and cases of conscience practically resolved by sundry ministers in October, 1682.A Continuation of morning-exercise questions and cases of conscience practicaly resolved by sundry ministers in October, 1682.
London: printed by J.A. for John Dunton, 1683
Title page typeset from the transcription.
Sermon 1: Quest. How is the adherent Vanity of every Condition most effectually abated by Serious…
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And now, though I have thus made out what I proposed in behalf of Serious Godliness, yet I am sensible 'tis not done beyond contradiction: I shall therefore next endeavour to remove the Objections that are of moment, and leave the Cavils to die of themselves.
And now, thô I have thus made out what I proposed in behalf of Serious Godliness, yet I am sensible 'tis not done beyond contradiction: I shall therefore next endeavour to remove the Objections that are of moment, and leave the Cavils to die of themselves.
Object. 1 If our present Condition be, for ought we can possibly know, best for us, why should we seek to alter it? why should we seek Health when we are sick, or right our selves when we are wronged? or why should we seek peace of Conscience, when we are under trouble of Conscience? This seems to make a confusion in our very Prayers, to hinder praying, and to stagger our Faith in Prayer; for our Prayers are for the altering of things for the better; that is the Sum of all our Petitions: Now if we be wavering in our minds, about what is good for us, how can we think to receive any thing of the Lord? dA doubleminded, unresolved man, is unstable, uncertain in all his ways.
Object. 1 If our present Condition be, for ought we can possibly know, best for us, why should we seek to alter it? why should we seek Health when we are sick, or right our selves when we are wrong'd? or why should we seek peace of Conscience, when we are under trouble of Conscience? This seems to make a confusion in our very Prayers, to hinder praying, and to stagger our Faith in Prayer; for our Prayers are for the altering of things for the better; that is the Summe of all our Petitions: Now if we be wavering in our minds, about what is good for us, how can we think to receive any thing of the Lord? dA doubleminded, unresolved man, is unstable, uncertain in all his wayes.