Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	faith_n	heart_n	5,328	5	5.2153	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47199	The way to the city of God described, or, A plain declaration how any man may, within the day of visitation given him of God, pass out of the unrighteous into the righteous state as also how he may go forward in the way of holiness and righteousness, and so be fitted for the kingdom of God, and the beholding and enjoying thereof : wherein divers things, which occur to them, that enter into this way with respect to their inward trials, temptations, and difficulties are pointed at, and directions intimated, how to carry themselves therein ... / written by George Keith in the year 1669 ... : whereunto is added the way to discern the convictions, motions, &c of the spirit of God, and divine principle in us, from those of a man's own natural reason, &c.	Keith, George, 1639?-1716.	1678 (1678)	Wing K235; ESTC R33462	109,527	235

but the more abundant fruit it bringeth forth this Month or year the yet more abundantly it bring forth the next Yea its life is so much in working and bringing forth fruit that if it be hindered in its movings and workings it dyeth even as the fire goeth out if it be stopt from burning and the water dyeth if it be kept from running Besides The Lord is so well pleased in the Soul that is diligent in good works through his own holy Life and Spirit that he doth reward it with a further measure and taketh delight to water the Soul that is fruitful therein the more abundantly with his heavenly vertue and Spirit even as the Husband-man doth his garden which yieldeth him good fruit But the Vine-yard which bringeth not forth Good Grapes but the Sowr and Bitter Grapes of evil works see what he doth to it Isa. 5. I will lay it wast saith the Lord it shall not be pruned nor digged c. I will also command the clouds that they rain no rain upon it But it may be said Is not faith a work and is not believing working And yet thou grants that the Soul comes to attain unto the first beginning or beginnings of a holy and spiritual life through faith and believing Unto this I answer that there is a twofold property of Faith 1. Receptive or receiving 2. Operative or working Now the Soul doth not attain unto the beginning of a holy Life through the property of faith which is opperative but through that which is receptive And least any should think this distinction too nice or subtile I shall prove it from the express words of Scripture 1. That faith is operative is clear from that Scripture where it is said Faith worketh by Love and where it is said to purifie the Heart and do a great many good things in many other places 2. That it is receptive I shall go no further then Ioh. 1.12 For proof To as many as received him to them gave he power to become the sons of God And that this receiving Christ is a believing in him is plain from the words immediately following even said he to them that believe in his Name So here is the receptive faith for receptive is as much as to say in English receiving Nor are there many examples wanting in natural things to shew that a thing may have the receptive power when as yet it hath not the operative yea that the receptive maketh way for the operative as to instance in some 1. The needle of the compass must first receive its vertue from the load stone being touched with it before it can direct it self towards the pole 2. The branch that is cut-off from its own natural stock and grafted into another it first receiveth life and vertue from the stock into which it is grafted and drinketh it in before it proceed to send forth either leaves or flourish or fruit 3. The womb first receiveth seed before the powers of nature in it proceed in their operation for its conception and formation 4. The Stomach first receiveth the meat into it before by the powers of nature therein it digest and turn it into the nourishment of the body And indeed this last example doth with great clearness hold forth the thing in hand For suppose now a man through hunger were even faint and as it were dead so that he were able to do nothing yet receiving a little food the vertue of it doth suddenly revive him and gives him natural strength whereby he may do and work as formerly And thus the Soul receiving and drinking in that divine vertue of life that is in the divine Seed is thereby quickened and strengthened to do the things that pertain unto an holy Life in some measure All which examples and many more which could be adduced prove that a thing may have a receptive power and not the operative yea that the receptive maketh way for the operative And to this purpose these words of Christ are observable He that believes in me saith he though he were dead yet shall he live which imports that a Soul though it be dead may believe that is to say receive the Seed and principle of Life into it for this Divine Principle is of an insinuating and penetrating nature it doth make way for its own reception in the heart insinuating and as it were winding it self thereinto as the Fire doth into Wood or any combustible matter But now when this Principle doth labour to work it self into the Soul and its powers the Soul may resist and doth so many times whereby it remaineth dead though otherwise it might have lived by giving way unto or receiving this Divine Principle and Seed And thus that subtle objection may be answered which is thus Believing or Faith is an act of Spiritual Life indwelling in the Soul and can only proceed from the Soul that liveth a Spiritual Life For as a dead Body cannot walk or move so nor can a dead Soul believe From this it is inferred That the Soul must first live before it can believe or have Faith and consequently that none others can have Faith but they who are already partakers of a Spiritual Life which is contrary to what ye say that it is possible for all men to believe while yet ye grant all men are not spiritually alive But this is answered by the former distinction of the twofold property of Faith Therefore unto that proposition on which the whole strength of the objection lieth viz. that Faith is an act of Spiritual Life indwelling in the Soul I thus answer That the Operative Faith or Believing is an act of Spiritual Life indwelling I grant but as for the receptive property of Faith through it the Soul is made a partaker of the Spiritual Life by which it comes to indwell in the Soul and therefore the Soul cannot be conceived to live Spiritually before the receptive Faith This receptive Faith is the same with the Soul 's converting or turning or being converted or turned inwardly by the Lord unto the Divine Seed and Principle in it and to the Divine Presence of God and Christ Jesus therein whereof I have said somewhat chap. 4. And whether the Soul be supposed only to be passive in this receptive Faith or partly passive and partly active the matter is not much provided it be acknowledged that it cannot so much as believe even according to the receptive Faith but as it is enabled and assisted after a supernatural manner by the Lord. Also some may object This Doctrin seemeth contrary to what ye seem to hold when ye say That it is possible for all men to do the things that God requires of them and that no man perisheth for want of power to do the will of God Answ. There is no contrariety herein for when we say it 's possible for all men to do the things that God requires of them we understand not this simply and absolutely

suffered Death for Sin gave us a most convincing Example that we should Die unto it and suffer it no more to live in us Now it is to be observed and remembred that in all these Steps the Sufferings and Death of Christ c. have these Influences upon us not as they are presented unto us barely in our own Spirit or as we do bring them to our remembrance thereby and so make a working upon our selves in our own thoughts and motions for in so doing we shall never profit our own Souls either in Dying unto Sin or Living in Holiness unto God Indeed we may thereby raise sparks of our own kindling in the affectionate part and work some effect in our hearts which may be a shadow or likeness of these things but can never be the things themselves but as they are inwardly presented to the Soul in the Light Life and Spirit of Christ Iesus and applied thereby and that instantly and continually For it is his Light Life and Spirit alone which both gives the true Understanding of the Vse and End of these things and also gives unto the Soul the living sense and feeling of them and in a living and effectual way doth only and can apply them unto the Soul and whole Powers thereof for the Working such suitable Effects and Impressions as are proper thereunto But some may say Seeing the outward Coming Sufferings and Death c. of the Lord Iesus Christ as it is known and improved by the Soul is so effectual to work Faith and Love in it towards God and for its Mortification unto Sin and living in Holiness unto God would it not therefore seem that the knowledg of the outward Coming Sufferings and Death of Christ as aforesaid is of absolute necessity unto every one for the attainment of these things For how can a Soul believe that God will be Gracious unto it or is reconcileable with it but as it looks upon that Testimony of his Mercy and Love in sending his Beloved Son outwardly into the World to Suffer and Die for our Sins in order unto our Reconciliation and Peace with God Also how can it love God with that Purity and Fervency of Love which is according to the Gospel but as it regards and considers that Testimony of his Love in the Coming Sufferings and Death of Christ in the outward ANSW Indeed the knowledg of this outward Coming Sufferings and Death is of very blessed use and advantage and all who have it should be very thankful unto God who hath given us this Testimony of his Love Good-will Long-suffering and Power in the outward coming of Jesus Christ for the more abundant helping and enabling us to believe in him and love him Yet this I say though express knowledg of his outward Coming Sufferings and Death is very profitable to beget Faith and Love in men towards God as aforesaid and ought to be highly valued in its place nevertheless this express knowledg is not of absolute necessity unto Faith and Love forasmuch as the outward Coming Sufferings and Death of Christ may have and hath a real and true Influence upon them who know it not expresly For seeing he hath tasted death for every man and given his Life a Ransom for all it cannot be but that it should have an Influence upon all Yea the Apostle expresly mentions what it is Rom. 5.18 19. how that by the Righteousness and Obedience of Christ the Free Gift is come upon all to Iustification of Life Look then as many of Adam's Posterity suffer disadvantage by his disobedience who never knew it expresly so why may not many receive an advantage by Christ the Second Adam's obedience even in the outward who never knew it expresly Yea certainly they have for how many Thousands have been Saved before Christ's coming in the outward who knew it not expresly And many who knew something of it it was but very darkly and under Vails and Figures yea the very Disciples did not for a good time know of his Death so that when he told them of it they were astonished and yet they had both Faith and Love in some measure seeing then that some had Faith and Love to God and were saved without the express knowledg thereof before he came outwardly why not also after his coming where his coming outwardly hath not been preached nor revealed Yea has not God a way of saving Infants and the Dumb and Deaf who have not that express knowledg For now Christ is inwardly come in a Seed of Life and Light in all which is the Word of Reconciliation by which men may be Reconciled with God as they joyn and apply their minds thereunto and in this the Lord God doth give a sufficient testimony of his love mercy good-will Long suffering and Power unto every man for his Salvation whereby it is possible for him to attain unto the true Faith in God and the true Love towards him even according to the Gospel And in this Holy Seed the Sufferings of Christ and how he bore the Iniquities of the Soul and makes Intercession or Attonement unto God may be learned in some measure with many other things concerning Christ in relation to him and his doings and sufferings in the outward which was an outward and visible Testimony of his inward doings and sufferings in all ages in men and women in the Holy Seed And indeed we find that this is only the true and effectual way of knowing the use and work of his Coming and Sufferings and Death in the outward by turning and having our minds turned inwards unto himself near and in our hearts in the Holy Seed to know by an inward feeling and good experience his doings and sufferings in us by being made conformable thereunto In which Holy Seed as it ariseth in us such a clear Light shineth forth in our hearts as giveth unto us the true knowledg of the Vse of his inward Doings and Sufferings hence also such a precious sweet and powerful Life springeth up from and in the same Holy Seed which doth with much sweetness and comfort enable us to follow his example in the outward in Faith in Obedience in Love in Purity in Patience in Godliness in Righteousness and Temperance and all other things wherein we are required to imitate him And this is the great loss we find people at generally who seek to know the Vertue and Vse of his Coming Doings and Sufferings in the outward by what they can outwardly hear or read of him while as they remain estranged from his Light Life and Spirit in the Holy Seed in their hearts and yet they can never know the same but in this And Oh! at what great pains have many poor Souls been to imitate Christ in his Heavenly Vertues by setting him as their Example before him but meerly as the Letter or History declares of him By which way yet they can never attain unto the true imitation or following of him for

heart of every man In and through which Seed the Divine Light Life and Power or Vertue and Glory of Jesus Christ is only revealed unto men in a saving way by the Holy Spirit VII That this SEED in the hearts of unholy men is the least of all Seeds but as the mind comes to be turned towards it in faith and love it grows up to become greater and greater till it be the greatest of all VIII That according to the arising and growth of this Seed in mens hearts the Divine Light and Life c. of Jesus Christ comes more and more to be revealed and made manifest even unto the perfect day IX That there is some manifestation and revelation of the Divine Light and Life in this Heavenly and Divine Seed in the hearts and minds of the most unholy and unrighteous unto their Salvation in a day or time of Visitation given them of GOD. X. That the nature of this Seed is so unchangeable holy pure and incorruptible that it can admit no unclean thing to enter into it nor unite therewith nor can it be defiled with any uncleanness of the spirit of man but worketh alwaies against the uncleanness and every unclean unholy and unrighteous thing in man through that Divine Vertue and Power that is in it to destroy and consume the same and work it out of the heart and mind of man XI That the manifestation revelation and shining of the Divine Light in this Divine Seed in unholy men is not of the same manner and kind as in the holy for in the holy the Divine Light shines in the immediate manifestation of the love joy peace goodness and glory of God which doth after a manner unconceiveable to unholy men refresh and comfort the Souls of the holy and doth admit them to approach thereunto and unite therewith so as to live and walk therein and have the fruition thereof But the Divine Light shineth in the unholy but in remote manifestations of the love and mercy of God and that also but as it were by glimpses and flashes and as through a vail The manifestation of the Divine Light in an immediate way that is proper unto unholy and unrighteous Souls being that of judgment reproof convictions and condemnation the Divine Word working in them as a Hammer a Sword and a Fire even as the Refiners Fire and the Fullers Sope for their mortification and cleansing XII Now it is fit that in this place I should give some description of Holiness seeing it is improper to declare of the way of attaining unto Holiness and yet not to declare what Holiness is Therefore at present referring the more large description of it to what will be afterwards more fully treated of I shall only in these few words describe it HOLINESS as a man can be partaker of it is a mans being like unto GOD so far as he can receive a likeness unto him which is by receiving the Image of God in its compleat form and having his heart soul mind and spirit with the understanding will affections and all the powers thereof according to the capacity of each impressed or stamped therewith So that the whole Soul in all its powers answer unto this holy Image as the wax answereth unto the seal or as the Cloth that is put into the Diers fat answereth in colour or die unto that in which it is dipped which is the baptism that saveth not the putting away the filthiness of the flesh but the answer of a good conscience or mind towards God as aforesaid XIII This Divine Image is according to the Lord 's ordinary way of working in the hearts of his people not found or begotten in an instant but raised up by degrees from the Divine Seed the formation of which as it requires the Divine and Supernatural Concurrence of God as a Father and as the principal cause and worker so doth it also require the Concurrence of the Soul on the other hand so to speak as the Mother to conceive it in its most inwards as the Mother conceiveth the Child in her Womb which is a Divine Birth and in Scripture is called Christ formed within and the Flesh and Blood of Christ because his Divine Light and Spirit dwelleth and tabernacleth therein and there through conveigheth the manifestation of it unto the Soul XIV Now a mans regeneration is not simply the having this Divine Image raised and formed in him but it is somewhat consequential thereunto for it is by this Image through the mighty operation of God therein that the Soul comes to be regenerate And so the regeneration of the Soul is distinguishable therefrom as the effect from the cause yet where ever this Image is raised or formed in any measure in a mans heart that man in some measure proportionable is thereby regenerated and renewed for the Divine Image is no sooner formed in any measure but it doth in some measure effigiate or impress the Soul and infuse its pure tincture Blood and Spirit into all its Powers which the Soul drinking in it becometh assimilated or l●kened thereunto yet still retaining its own original essence A very plain and clear Example whereof we have in Cloath which being dipped in the Diers Fat drinketh in the tincture or die even substantially and yet it retaineth its own essence so that it is the same Cloath still only hath another die and colour from the tincture which it hath drunk in and substantially got it incorporated in it self XV. But before this Divine Image can be formed in the Soul or that the Soul can be tinctured or leavened therewith the Soul must be cleansed and purified from the pollution and defilement it hath received from the contrary Image which is that of the Serpent even as according to the former Example before the Cloath can receive the die it must be washed and made clean also the Image of God and of the devil are of so contrary natures that they cannot live in one and the same place of the Soul wherefore there must be some room prepared in the Soul in its most inwards out of which the Serpentine Image must be expelled before the Divine can spring up and there must be some place in the Soul cleansed and purified for it to be conceived in for it cannot be conceived nor grow but in a clean and pure matrix or womb according to which doctrin it 's evident that mortification must go before regeneration in some measure But I do not say that the mortification must be total and pass ove● the whole Soul and all sin and unrighteousness in it before it attain unto any measure of regeneration for that is contrary unto all experience for that we find both the Images having some place in us for some time but they cannot have one and the same place to live in because of their exceeding contrariety and indeed the mortification and regeneration of the Soul go on proportionably so that where the

her Man-child she remembreth it no more for her gladness swalloweth it up so that she doth not rue nor repent of her Travel and Labour she indured Now methinks I as it were hear some poor souls objecting after this manner which indeed hath been of the objection of my own heart and I know also of others Oh! say they that we could find this Divine fire kindled in us for the consumption of our sins and the purification of our Souls therefrom we are so weary of sin and have such a desire to be rid of it that we would rejoyce with great joy to feel this sacred fire burning in us tho it should pain us as if our outward bodies were cast alive into outward flames We find say they somewhat as Light from God in our hearts letting us see many vile and abominable things in them but as for this fire we do not as yet find it To which I Answer that ye find that which discovereth and maketh manifest these evils in your hearts is matter of encouragement for that is indeed the true Light Eph. 5.13 Joh. 3.20 Now turn in or convert your minds unto it and persist therein as aforesaid and ye shall find in due time that this Light shall become a fire in you according to these words which I may well apply at least by way of Analogy unto this matter Isa. 10.17 And the Light of Israel shall be for a fire and his Holy One for a flame and it shall burn and destroy his thorns and his briars in one day For this self same Light of God which ye find in your hearts hath in it the vertue and property of fire no less than of Light yea much more at first and for a good time following but the reason why ye do not find its operation of fire to burn and consume the evils in your hearts as ye find that of Light to discover them is because your hearts are not so nearly and intimately applied and converted thereunto as is requisite even as it is in relation to the outward fire for if we stand at a distance from it and but look to it afar off it will only make us perceive its light so as to give us a discovery of things but we will know nothing of its fieriness more than if it were not fire at all but if we come nearer unto it so as to hold our hand or any other member of our body nigh unto it we will then find it to be a fire and be very sensible of its fiery operation so that if we take not away the member applied the fire will kindle in it and consume it which is a plain and fit example of this thing to represent it by Therefore it thou wouldst find this Divine Principle and the appearance of GOD and of CHRIST therein to be as a fire in thee turn in thy mind and heart unto it yet more nearly and intimately and persist therein and thou wilt find it not only to be in thee a shining Light but a burning Light also yea at first and for some time following rather burning than shining Wherefore turning in and converting not only thy understanding unto it but thy will and affections thou wilt find its Power even to kill and destroy the evils of thy heart no less than to discover them and hereby thou wilt receive not only an informed judgment and understanding but a reformed will and affections And this Divine Principle will work mightily in thee to work out the errours as well out of thy will as out of thy judgment for the errours are great in both And now many are greatly deficient in this matter who do somewhat apply their understanding unto the Divine Light and thereby they receive some discoveries of things far beyond others but they do not apply their wills unto it and so they remain as bad and evil in heart as the most ignorant yea many times they are worse for what they know naturally as brute beasts they corrupt themselves therein these are they who hold the Truth in unrighteousness more then any others they imprison it in their understandings but will not permit it to sink down into their hearts and diffuse it self into their wills and affections These are they also of whom the Apostle speaks who receive not the Truth in Love they would have it to shine in their heads but cannot endure it should burn and diffuse its sacred flames in their hearts yet the knowledg of all such persons though even from the openings of the Principle of Truth is not the solid substantial pure knowledg which those have who receive this Divine Principle into their hearts and suffer it to diffuse it self into their wills and affections as aforesaid for the solid substantial and holy knowledg is only received from the Light of that Life which is seated and implanted in the most inwards of the will and affections and from thence diffuseth it self into all the powers of the Soul CHAP. IV. Shewing How the Soul after its converting unto God and Jesus Christ in the Divine Seed must in its persisting and continuance therein stand in great passi●eness stillness and quietness bearing and forbearing before it enter upon its operative exercises I Say the Soul after its first converting unto the Divine Presence in the Divine Seed must in its persisting and continuance therein stand in great passiveness stilness or qu●terness otherwise called Silence for that its place at present is more to be passive than active yea excepting only its simple act or acts of Conversion for sometime as much as possibly it can to be wholly passive The reason of which is very evident and demonstrative as I do thus make appear If it would be active and give it self unto operative exercises as to matters of Holiness and Religion it must first be somewhat delivered and freed from the positive impediments and lets which hinder all such actions and operative exercises which belong or pertain unto Holiness 2. It must be cloathed or endued with such a power as whereby it is impossible for it in some measure more or less to perform them as for example I cannot perform the operations of sense but I must be endued with the ●ensual powers as I cannot see but I must be endued with the power of seeing also I cannot walk or go but I must be endued with the loco-motive ●aculty or power without which also I can not move my hands to write or do any other bodily occupation also without the power of speech I cannot use my tongue to express or declare my mind Moreover I cannot exercise my self in operative acts of Reason unless I be endued with the power of Reason Hence it is that a tree cannot perform the sensual operations of a beast because it hath only the life of vegetation and not of sensation therefore tho by its growth it can shoot upwards from the vegetable life yet it cannot remove

sufferings as in a Wine-press to the end that sweet Wine might come forth that hath the vertue in it to cure men of their wounds both in relation to wrath and sin And so when he cryed forth with a loud voice upon the Cross My God c. even therein and there through Vertue went from him in that holy Breath or Spirit which had and hath a most effectual Influence upon both men and the creation for their deliverance as aforesaid for nothing that he ever did or suffered was in vain or without vertue and influence unto mens Salvation And thus having declared the great influence which the very outward coming Birth Life Sufferings and Death c. of Christ hath upon men both for their Justification and Sanctification let us now see how and in what manner we should improve the same effectually in order thereunto For indeed we shall find how the Apostles did greatly improve and make use of it in order unto Mortification or dying unto sin and living unto holiness and making progress therein unto perfection As to instance in some few examples Rom. 6.2 How shall we that are dead to sin live any longer therein Know ye not that as many of us as were baptized into Iesus Christ were Baptized into his death c. See throughout the whole Chapter 2 Cor. 5.14 For the love of Christ constraineth us Because we thus judge that if one dyed for all then were all dead and that he died for all that they which live should not henceforth live unto themselves bu● unto him who died for them and rose again 1 Pet. 2.24 Who his own self bore our sins in his own body on the tree but we being dead to sin should live to righteousness by whose stripes ye were healed Vers. 21. Because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 4.1 Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind For he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God By all which places and many other which could be mentioned we may observe that the Saints made the chifest use and improvements of the Sufferings Death and Resurrection of Christ for the Mortification of Sin and living unto God in holiness and righteousness and that unto perfection and did not sooth or please themselves to live in much sin and unholiness and speaking peace to themselves therein because of what Christ had done and suffered for them And now I shall sum up in a few words the particular uses and benefits which the Saints receive in order to a growing and proceeding in holiness through the improving the Coming Sufferings Death and Resurrection of the Lord in the outward through the Power and Light of his own holy Spirit and Life in and by which only they can improve them aright I. As his Coming Birth Sufferings Death Resurrection c. are presented and set before us in the evidence and vertue of his own Light and Spirit in our hearts so it is made a great occasion to strengthen both our faith in God and our love towards him forasmuch as our Lord God the Father of our Lord Jesus Christ hath given by his outward coming c. as aforesaid a very great and large testimony of his love and good will towards all men for their Salvation and of his patience and long-suffering in permitting men so to use his own dear Son which was as if it had been unto himself Yea herein he gave a most convincing Testimony how he had born and suffered with wonderful long-suffering the iniquities of men which struck against his inward Life and Spirit of his Son in all ages and generations before the wounding and crucifying it in them as now they did against him in the outward By which men might be greatly convinced that the will of the Lord was their Salvation in so bearing and suffering them for had he not intended love to them herein he might have eased himself of his adversaries in a Moment and altogether delivered that tender Life and Spirit of his Son from its sufferings in them and brought intolerable sufferings upon the transgressors themselves Also herein the Lord gave a great testimony of his Power to save in as much as tho he delivered up his Son to suffer most deep affliction in and under sinners yet in due time he raised him up again even from death and did manifestly set him over all his adversaries according to the working of which mighty power he is able to save unto the uttermost all that come unto God by him And so these things being inwardly presented and set before the Soul in the Spirit and Light of Jesus Christ are indeed very forcible and prevailing to work faith in it both upon the mercy and power of the Lord and so to rest and stay its faith upon him for its full and perfect Salvation as also to work and beget love unto him in the inward sense and feeling of the wonderful love of God as manifesting it self even so in the outward II. And yet more particularly the coming sufferings and death of Christ as presented by his Spirit in the Soul as aforesaid have a very special influence to kindle most ardent love in it towards him in the sense of that love of his so wonderfully manifested in the outward whereby for the Souls saving from sin and wrath he so humbled himself by so many steps and degrees and bore such indignities and sufferings as never any one did and all in love to the Soul and for it and for its deliverance as aforesaid and that he should be manifest in the outward body and suffer so deeply therein even for the delivering our outward bodies also from sin and wrath these things I say as presented and set before the Soul in his own Spirit as it were himself telling it in a particular way how he had humbled himself and what he had done and suffered for it are strong and prevailing occasions to work most ardent and dear love in the Soul towards him and his Spirit and towards the Father also whose free Gift of Love he is III. And they have indeed a great influence when presented in his Spirit as aforesaid to work in our hearts true and real repentance from all our sins yea and a perfect and universal hatred against them as having a sense that our sins were the occasion of his sufferings yea his deepest and heaviest sufferings even in his Soul in the outward was through the burden of our iniquities which he then did bear so that the wounds he got in his blessed Body with the Nails and the Spear and the Thorns and the violent Hands of Men were nothing comparable to these wounds he had in his righteous Soul and