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A SERMON PREACHED BEFORE HIS MAIESTY. HEB. 3.8. Harden not your hearts. THis Apostle was inspired by the Holy Ghost:
A SERMON PREACHED BEFORE HIS MAJESTY. HEBREW. 3.8. Harden not your hearts. THis Apostle was inspired by the Holy Ghost:
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yet here that his words might haue the more authoritie, he alleageth the saying of the Holy Ghost.
yet Here that his words might have the more Authority, he allegeth the saying of the Holy Ghost.
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Wherefore as the Holy Ghost saith, To day if ye will heare his voice, harden not your hearts.
Wherefore as the Holy Ghost Says, To day if you will hear his voice, harden not your hearts.
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This saying of the Holy Ghost is by the mouth of Dauid, Psal. 95.7.
This saying of the Holy Ghost is by the Mouth of David, Psalm 95.7.
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So that the author of this exhortation makes it fit for this place, it being the meditation of a King, the, repetition of it makes it fit for this time, time:
So that the author of this exhortation makes it fit for this place, it being the meditation of a King, the, repetition of it makes it fit for this time, time:
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for was such a caveat needfull not only in Davids time, but also afterwards in the Apostle's time? & is it not much more necessary at this time,
for was such a caveat needful not only in Davids time, but also afterwards in the Apostle's time? & is it not much more necessary At this time,
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when God by his judgments doth call vs to weeping and to mourning, Isa. 22.12. and to baldnesse, and to girding with sackcloth.
when God by his Judgments does call us to weeping and to mourning, Isaiah 22.12. and to baldness, and to girding with Sackcloth.
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Giue me leaue therefore to redouble this exhortation vnto you, Harden not your hearts. Wherein we may consider these three particulars, 1 The euill to be auoided,
Give me leave Therefore to redouble this exhortation unto you, Harden not your hearts. Wherein we may Consider these three particulars, 1 The evil to be avoided,
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and that is hardnesse of heart. 2. The cause of this euill, which my text seemeth to ascribe vnto our selues, saying, Harden not your hearts. 3 The remedies to be vsed against this euill, that our hearts may not be hardened.
and that is hardness of heart. 2. The cause of this evil, which my text seems to ascribe unto our selves, saying, Harden not your hearts. 3 The remedies to be used against this evil, that our hearts may not be hardened.
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The first will serue for conviction, the second for information, the third for direction.
The First will serve for conviction, the second for information, the third for direction.
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As for the first, the euill to be auoided is called hardnesse of hearts. And what this is, is not easie to be vnderstood.
As for the First, the evil to be avoided is called hardness of hearts. And what this is, is not easy to be understood.
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For besides that the phrase is metaphoricall, this euill is of that nature, that it taketh away the sense and knowledge of sinne. Eph. 4.18. it is said of the Gentiles, their vnderstanding was darkened, and why? because of the hardnesse of their hearts.
For beside that the phrase is metaphorical, this evil is of that nature, that it Takes away the sense and knowledge of sin. Ephesians 4.18. it is said of the Gentiles, their understanding was darkened, and why? Because of the hardness of their hearts.
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So that this point of hardening is not vnderstood, because our owne hearts are hardened.
So that this point of hardening is not understood, Because our own hearts Are hardened.
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But if we take and weigh it in the ballance of the Sanctuary, there we shall finde many equivalent phrases, which will helpe vs to finde out the nature,
But if we take and weigh it in the balance of the Sanctuary, there we shall find many equivalent phrases, which will help us to find out the nature,
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and the weight of this euill. In Scripture it is called the brasen brow, Isa. 48.4. The iron sinew, ibid.
and the weight of this evil. In Scripture it is called the brazen brow, Isaiah 48.4. The iron sinew, Ibid.
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the spirit of perversenesse, Isa. 19.14. The spirit of slumber, or the Spirit of compunction. Isa. 29.10. The Wine of giddines, Psal. 60.3. Spirituall drunkennesse. Isa. 29.9. the seared Conscience, 1. Tim. 4.2. the hard necke, 2 King. 17.14. the stiffenecke. Deut. 31.27. the vncircumcised heart and eare. Act. 7.58. the face harder then a stone. Ier. 5.3. the fatte and grosse heart, Isa. 6.10. blinded eyes. Ioh. 12.40. Dull or heauy eares. Isa. 6.20. The reprobate mind. Rom. 1.28. The stonie heart. Ezech. 11.19. The heart of Adamant. Zach. 7.12. and finally stubbornesse of heart. Ier. 13.10.
the Spirit of perverseness, Isaiah 19.14. The Spirit of slumber, or the Spirit of compunction. Isaiah 29.10. The Wine of giddiness, Psalm 60.3. Spiritual Drunkenness. Isaiah 29.9. the seared Conscience, 1. Tim. 4.2. the hard neck, 2 King. 17.14. the stiffenecke. Deuteronomy 31.27. the uncircumcised heart and ear. Act. 7.58. the face harder then a stone. Jeremiah 5.3. the fat and gross heart, Isaiah 6.10. blinded eyes. John 12.40. Dull or heavy ears. Isaiah 6.20. The Reprobate mind. Rom. 1.28. The stony heart. Ezekiel 11.19. The heart of Adamant. Zach 7.12. and finally Stubbornness of heart. Jeremiah 13.10.
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Now compare we hardnes of heart with these the like phrases, and we shall find that a hard heart, is nothing else,
Now compare we hardness of heart with these the like phrases, and we shall find that a hard heart, is nothing Else,
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but a soule that is confirmed in sinfull courses.
but a soul that is confirmed in sinful courses.
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But that we may better vnderstand the seuerall kinds and degrees hereof, let vs examine from whence this speach is borrowed.
But that we may better understand the several Kinds and Degrees hereof, let us examine from whence this speech is borrowed.
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The heart when it is said to be hard, is taken sometimes for the whole soule, sometimes for the mind, sometimes for the will, sometimes for the conscience,
The heart when it is said to be hard, is taken sometime for the Whole soul, sometime for the mind, sometime for the will, sometime for the conscience,
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& other whiles for the affections, according to the seuerall acceptions of the word hardnes, which is the quality ascribed to the heart,
& other while for the affections, according to the several acceptions of the word hardness, which is the quality ascribed to the heart,
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and that, not properly, but metaphorically.
and that, not properly, but metaphorically.
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The metaphore is taken either from a stone, as the Scripture seemes to imply, calling our hearts not only hard, but also stonie;
The metaphor is taken either from a stone, as the Scripture seems to imply, calling our hearts not only hard, but also stony;
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for the hardnes of a stone is accompanied with great drynesse, also the hardnesse of it, makes it stiffe and inflexible, not apt to bow or bend.
for the hardness of a stone is accompanied with great dryness, also the hardness of it, makes it stiff and inflexible, not apt to bow or bend.
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In all which it greatly resembleth the corruption of the heart.
In all which it greatly resembles the corruption of the heart.
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Or els the Metaphore is from that Callum or hard thicke skin which couereth the hand of the labourer,
Or Else the Metaphor is from that Callum or hard thick skin which Covereth the hand of the labourer,
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and the heele of the traveller:
and the heel of the traveller:
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For as that is void of all sense and feeling, so is the heart in this state of corruption.
For as that is void of all sense and feeling, so is the heart in this state of corruption.
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And that this is the allusion may appeare by the Phrase must commonly vsed in the New Testament, to signifie hardnesse of heart. It is called NONLATINALPHABET.
And that this is the allusion may appear by the Phrase must commonly used in the New Testament, to signify hardness of heart. It is called.
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The word NONLATINALPHABET, signifieth the thicke skin that couereth the palmes of the hands, and the feete,
The word, signifies the thick skin that Covereth the palms of the hands, and the feet,
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or the hardnes that is in the ioynts, and the small bones that are the instruments of motion, making thē stiffe, senselesse and benummed.
or the hardness that is in the Joints, and the small bones that Are the Instruments of motion, making them stiff, senseless and benumbed.
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Hence those members that are thus obdured, are called NONLATINALPHABET. but it matters not, whence the Metaphore is taken;
Hence those members that Are thus obdured, Are called. but it matters not, whence the Metaphor is taken;
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for certainly it is from things corporall, whereof onely hardnesse is an affection.
for Certainly it is from things corporal, whereof only hardness is an affection.
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And wheresoeuer it is, it hath these three properties. 1. Drynesse, that which is hard is dry, not hauing any moisture to soften it. 2. Stiffenesse, and inflexiblenesse;
And wheresoever it is, it hath these three properties. 1. Dryness, that which is hard is dry, not having any moisture to soften it. 2. Stiffness, and inflexibleness;
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for saith the Philosopher, Durum est, quod non cedit in seipsum secundum superficiem.
for Says the Philosopher, Durum est, quod non cedit in seipsum secundum superficiem.
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That is hard which cannot yeeld, bow, or bend into any other forme, then what it hath. 3. Vnmoueablenesse & Senselesnesse, that which neither can be bruised and broken with strokes,
That is hard which cannot yield, bow, or bend into any other Form, then what it hath. 3. Unmovableness & Senselessness, that which neither can be Bruised and broken with Strokes,
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nor pierced with sharpnesse, is hard.
nor pierced with sharpness, is hard.
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Now when hardnesse is ascribed to the heart, it is to signify either one or all of these.
Now when hardness is ascribed to the heart, it is to signify either one or all of these.
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First hardnesse of heart imports the drynesse of the Soule;
First hardness of heart imports the dryness of the Soul;
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for it is called NONLATINALPHABET frō the verbe NONLATINALPHABET, here vsed, which signifieth properlie to dry vp and wither.
for it is called from the verb, Here used, which signifies properly to dry up and wither.
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For as in naturall things, so also in the Soule, there is a watering which is good and comfortable,
For as in natural things, so also in the Soul, there is a watering which is good and comfortable,
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and there is a drying vp which is dangerous and hurtfull. The watering is with the dew of grace:
and there is a drying up which is dangerous and hurtful. The watering is with the due of grace:
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for God in Scripture compares his grace vnto things liquid, as Oile, Wine, Milke, & cheifly Water.
for God in Scripture compares his grace unto things liquid, as Oil, Wine, Milk, & chiefly Water.
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There is a well of liuing waters for the Soule. Ioh. 4.14, It is called a riuer of liuing waters. Ioh. 7.38. The preaching of grace is called watering 1. Cor. 3.6.
There is a well of living waters for the Soul. John 4.14, It is called a river of living waters. John 7.38. The preaching of grace is called watering 1. Cor. 3.6.
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For as water serues to supple and soften that which is dry and withered; so doth Gods grace soften and supple our withered Soules.
For as water serves to supple and soften that which is dry and withered; so does God's grace soften and supple our withered Souls.
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And of all kindes of water it is specially likened to raine and dew; for that is most effectuall to water the earth. Deut. 32.2. My doctrine shall drop as the raine, and my speach shall still as the dew.
And of all Kinds of water it is specially likened to rain and due; for that is most effectual to water the earth. Deuteronomy 32.2. My Doctrine shall drop as the rain, and my speech shall still as the due.
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Thus when God promiseth his grace vnto his people, he saith, that he will come vnto them as the raine, as the latter and former raine vnto the earth. Hos. 6.3.
Thus when God promises his grace unto his people, he Says, that he will come unto them as the rain, as the latter and former rain unto the earth. Hos. 6.3.
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Which similitude giues vs to vnderstand, that our soules are as a dry and thirstie ground, burnt vp with the heat of the sun,
Which similitude gives us to understand, that our Souls Are as a dry and thirsty ground, burned up with the heat of the sun,
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and so barren and fruitlesse, and Gods grace as the raine that waters the earth, and maketh it fruitfull.
and so barren and fruitless, and God's grace as the rain that waters the earth, and makes it fruitful.
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The like promise is Isa. 44.3. I will powre water vpon the thirstie, and flouds vpon the dry ground.
The like promise is Isaiah 44.3. I will pour water upon the thirsty, and floods upon the dry ground.
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Which is according to that chap. 35.6. In the Wildernes shall waters breake out, and streames in the Desert.
Which is according to that chap. 35.6. In the Wilderness shall waters break out, and streams in the Desert.
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Now where this watering is not, there must be withering, Si Spiritue irrigatio defuerit omnis plantatio exarescit.
Now where this watering is not, there must be withering, Si Spiritual irrigatio defuerit omnis plantatio exarescit.
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That plant which is not watered with the dew of grace will wither at the roote,
That plant which is not watered with the due of grace will wither At the root,
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and neuer grow vp in the courts of the Lord.
and never grow up in the Courts of the Lord.
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Therefore it is said, that the godly are like the tree planted by the waters side; Psal. 1.3. There is watering:
Therefore it is said, that the godly Are like the tree planted by the waters side; Psalm 1.3. There is watering:
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but the wicked, as an Oake whose leafe fadeth; and as a garden that hath no water. Isa. 1.30.
but the wicked, as an Oak whose leaf fades; and as a garden that hath no water. Isaiah 1.30.
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There is withering and drienesse. Yea, besides the want of the Iuyce of grace, which causeth drynesse, our soules are also burnt vp with the heat of concupiscence,
There is withering and drienesse. Yea, beside the want of the Juice of grace, which Causes dryness, our Souls Are also burned up with the heat of concupiscence,
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and so naturally exceeding dry and withered, barren and fruitles. And therfore they are not only called bard, but also stonie.
and so naturally exceeding dry and withered, barren and fruitless. And Therefore they Are not only called barred, but also stony.
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A stone of all hard things is the dryest, no Iuyce not Liquor can be drawen out of it.
A stone of all hard things is the driest, no Juice not Liquour can be drawn out of it.
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Mettalls albeit very hard may more casily be distilled, and therefore it was a great miracle,
Metals albeit very hard may more casily be distilled, and Therefore it was a great miracle,
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whē out of the rocke, waters did flow in the desert.
when out of the rock, waters did flow in the desert.
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So in our hearts there is no Iuyce of grace, no goodnes to be drawne out of them,
So in our hearts there is no Juice of grace, no Goodness to be drawn out of them,
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but by an extraordinarie worke of Gods power. Secondly, hardnesse of heart signifieth the stiffenesse and inflexiblenesse of the will;
but by an extraordinary work of God's power. Secondly, hardness of heart signifies the stiffness and inflexibleness of the will;
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so that a hard heart is a disobedient and vnyeelding heart, such as indeed our hearts are by nature, peruerse & froward, stubborne, obstinate,
so that a hard heart is a disobedient and unyielding heart, such as indeed our hearts Are by nature, perverse & froward, stubborn, obstinate,
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and rebellious, not so much as flexible vnto holy obedience;
and rebellious, not so much as flexible unto holy Obedience;
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but altogether averse vnto that which is good, and prone to desire that alone which is euill:
but altogether averse unto that which is good, and prove to desire that alone which is evil:
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So that if God doe will our conuersion, we doe nill it; if he would gather vs vnder his wings, we will not be gathered.
So that if God do will our conversion, we do nill it; if he would gather us under his wings, we will not be gathered.
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If he command vs that which is iust, we refuse to hearken, and pull away the shoulder.
If he command us that which is just, we refuse to harken, and pull away the shoulder.
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If he send vnto vs all his sernants the Prophets, Ier. 33.15.15. exhorting vs to returne euery man from his euill way, and amend our workes;
If he send unto us all his sernants the prophets, Jeremiah 33.15.15. exhorting us to return every man from his evil Way, and amend our works;
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yet we will not incline our eare nor obey. Yea although the Lord denounce his indgements, and threaten a plague, except we returne;
yet we will not incline our ear nor obey. Yea although the Lord denounce his Judgments, and threaten a plague, except we return;
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yet we will walke after our owne imaginations, and doe euery man after the subburnesse of his wicked heart.
yet we will walk After our own Imaginations, and do every man After the subburnesse of his wicked heart.
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Finally, though God stretchforth his hands all the day long; yet we remaine a disobedient and gainsaying people.
Finally, though God stretchforth his hands all the day long; yet we remain a disobedient and gainsaying people.
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This kind of hardnesse is more properlie called, stubburnes of heart. And it is very aptly, signified by the stiffe-neck, hard necke, and necke that is an iron sinew.
This kind of hardness is more properly called, stubbornness of heart. And it is very aptly, signified by the stiffe-neck, hard neck, and neck that is an iron sinew.
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For sinewes are the instruments of motion, and all the sinewes goe downe from the head to the body by the necke,
For sinews Are the Instruments of motion, and all the sinews go down from the head to the body by the neck,
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so that if either the necke should be hard and stiffe; or if the sinewes were of iron;
so that if either the neck should be hard and stiff; or if the sinews were of iron;
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it should not be possible for the head to bow downe:
it should not be possible for the head to bow down:
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so the heart that is in this estate of rebellion, cannot bow down, nor submit it selfe vnto the yoake of Gods commandements.
so the heart that is in this estate of rebellion, cannot bow down, nor submit it self unto the yoke of God's Commandments.
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And that this is the meaning of these phrases may appeare by the words, rebellion, disobedience, obstinacie joyned with them, as a declaration. Deut. 31.27. I know thy rebellion and thy stiffe-necke. 2. King. 17.24. they would not obey but hardened their neckes. Isa. 48.4. because I knew that thou art obstinate, and thy necke as an iron sinew.
And that this is the meaning of these phrases may appear by the words, rebellion, disobedience, obstinacy joined with them, as a declaration. Deuteronomy 31.27. I know thy rebellion and thy stiff-neck. 2. King. 17.24. they would not obey but hardened their necks. Isaiah 48.4. Because I knew that thou art obstinate, and thy neck as an iron sinew.
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Finally I thinke God had a speciall respect vnto this stiffenes of the will, calling our hearts stonie.
Finally I think God had a special respect unto this stiffenes of the will, calling our hearts stony.
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For iron is as hard as any stone;
For iron is as hard as any stone;
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yet he calls it not Cor ferreum, but lapideum: because iron, though very hard, yet is in some sort flexible, the fire will mollisie it,
yet he calls it not Cor ferreum, but lapideum: Because iron, though very hard, yet is in Some sort flexible, the fire will mollify it,
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and make it pliable into any forme:
and make it pliable into any Form:
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but so is not a stone, the fire it selfe cannot soften it, nor make it bend into any other forme, then what it hath.
but so is not a stone, the fire it self cannot soften it, nor make it bend into any other Form, then what it hath.
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So is it with our hearts, they are no waies flexible into holy obedience, there is not so much as any inclination to good in them,
So is it with our hearts, they Are no ways flexible into holy Obedience, there is not so much as any inclination to good in them,
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So that the Lord in our conuersion, must not onely giue vs a power to worke,
So that the Lord in our conversion, must not only give us a power to work,
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but also, a will to desire;
but also, a will to desire;
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for a man without grace is not onely vnable to choose, and doe that which is good;
for a man without grace is not only unable to choose, and do that which is good;
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but also he cannot so much as affect it, or aspire vnto it.
but also he cannot so much as affect it, or aspire unto it.
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He cannot co-operate with God working in him, nor open the doore to God knocking, nor hearken to God calling,
He cannot cooperate with God working in him, nor open the door to God knocking, nor harken to God calling,
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nor yeeld vnto God drawing him. But God must first breath grace into his heart, and of vnwilling make him willing.
nor yield unto God drawing him. But God must First breath grace into his heart, and of unwilling make him willing.
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For no man can come vnto me (saith our Sauiour) except the Father draw him.
For no man can come unto me (Says our Saviour) except the Father draw him.
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Where to signifie the mighty working of Gods power, overcomming all resistance in the will of man, he calls our conversion a drawing. And this much he doth imply,
Where to signify the mighty working of God's power, overcoming all resistance in the will of man, he calls our conversion a drawing. And this much he does imply,
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when he saith, he will take away the stonie heart;
when he Says, he will take away the stony heart;
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not, I will transforme the stonie heart into a fleshlie, but I will take away the stonie heart,
not, I will transform the stony heart into a fleshly, but I will take away the stony heart,
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and giue you a heart of flesh;
and give you a heart of Flesh;
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signifying thereby, that there is nothing in our corrupt nature that hath affinitie with the diuine nature, whereof we are made partakers in our regeneration:
signifying thereby, that there is nothing in our corrupt nature that hath affinity with the divine nature, whereof we Are made partakers in our regeneration:
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but that our whole old nature must be taken away, and a new giuen vs. A litle mending will not serue the turne, a new making is required.
but that our Whole old nature must be taken away, and a new given us A little mending will not serve the turn, a new making is required.
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Thirdly, hardnesse of heart is vsed to expresse the vnmoueablenesse and senselessenesse of heart. So that a hard heart is a dead heart, which nothing can moue, neither word,
Thirdly, hardness of heart is used to express the unmovableness and senselessenesse of heart. So that a hard heart is a dead heart, which nothing can move, neither word,
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nor Sacraments, miracles, nor motions of the spirit, neither sense of sinne, nor of Iudgement for sinne.
nor Sacraments, Miracles, nor motions of the Spirit, neither sense of sin, nor of Judgement for sin.
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So Bernard describeth a hard heart.
So Bernard Describeth a hard heart.
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Quid est cor durum? ipsum est quod nec compunctione scinditur, nec pietate mollitur, nec movetur preeibus;
Quid est cor durum? ipsum est quod nec compunction scinditur, nec Piate mollitur, nec movetur preeibus;
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minis non cedit, flagellis duratur, ingratum est ad beneficia, impavidum ad pericula, &c. This kind of hardnes according to the difference of the obiect and subiect, is threefold: 1. a deadnesse of the minde,
minis non cedit, flagellis duratur, Ungrateful est ad Benefices, impavidum ad pericula, etc. This kind of hardness according to the difference of the Object and Subject, is threefold: 1. a deadness of the mind,
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when we are not moued with the meanes of saluation, which God hath appointed to soften our hearts. 2. a deadnesse of conscience,
when we Are not moved with the means of salvation, which God hath appointed to soften our hearts. 2. a deadness of conscience,
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when we are not moued with our owne sinnes. 3. a deadnesse of the affections, when we are not moued with God's judgements.
when we Are not moved with our own Sins. 3. a deadness of the affections, when we Are not moved with God's Judgments.
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The first which is a deadnesse or dulnesse of the mind, is a high degree of hardnesse;
The First which is a deadness or dulness of the mind, is a high degree of hardness;
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when the soule is not onely dry and destitute of grace, and also inflexible and vnwilling to receiue grace:
when the soul is not only dry and destitute of grace, and also inflexible and unwilling to receive grace:
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but further it cannot so much as be moued with these meanes God hath appointed to beget grace.
but further it cannot so much as be moved with these means God hath appointed to beget grace.
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God's word is sharper then a two edged sword, Heb. 4.12. It is like a hammer that breaketh the stones, Ier. 23.29. and in that same place it is resembled to fire able to melt the hardest mettals.
God's word is sharper then a two edged sword, Hebrew 4.12. It is like a hammer that breaks the stones, Jeremiah 23.29. and in that same place it is resembled to fire able to melt the Hardest metals.
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Finally it is compared to dew and raine that watereth & so mollifieth the ground.
Finally it is compared to due and rain that Waters & so mollifieth the ground.
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And yet this Word, this mighty Word, cannot pierce, it cannot bruise, it cannot melt, it cannot moisten our hard and stonie, our dry and withered hearts:
And yet this Word, this mighty Word, cannot pierce, it cannot bruise, it cannot melt, it cannot moisten our hard and stony, our dry and withered hearts:
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for as it is said of Leviathan, our heart is harder than the nether milstone. To signifie this, it is called, the brasen browe. Ye know a man's forhead is most obvious to stroakes;
for as it is said of Leviathan, our heart is harder than the neither millstone. To signify this, it is called, the brazen brow. You know a Man's forehead is most obvious to Strokes;
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but if the same were of so hard a mettall as brasse, it could not easily be broken or peirced.
but if the same were of so hard a mettle as brass, it could not Easily be broken or pierced.
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But such is the corrupt heart of man:
But such is the corrupt heart of man:
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though God's Word be like a hammer that breaketh the rockes in pieces, and sharper then any two edged sword;
though God's Word be like a hammer that breaks the Rocks in Pieces, and sharper then any two edged sword;
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yet no threatnings & admonitions of God's Word can breake it, no promises and intreaties can pierce it.
yet no threatenings & admonitions of God's Word can break it, no promises and entreaties can pierce it.
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Yea though this Word be sealed with Sacraments, confirmed with miracles, & accompanied with the inward motiōs of the spirit:
Yea though this Word be sealed with Sacraments, confirmed with Miracles, & accompanied with the inward motions of the Spirit:
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yet all these are but as an arrow shot against a brasen wall, our heart being as the scales of Leviathan, who laughes at the shaking of the speare.
yet all these Are but as an arrow shot against a brazen wall, our heart being as the scales of Leviathan, who laughs At the shaking of the spear.
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This is also well signified by the fat heart; for as the heart being couered with a masse of fatnesse cannot seele any thing;
This is also well signified by the fat heart; for as the heart being covered with a mass of fatness cannot seel any thing;
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no more can the mind in this estate of obduration; for as the Poēt saith, Triplex circa praecordia ferrum.
no more can the mind in this estate of obduration; for as the Poent Says, Triplex circa praecordia ferrum.
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This is likewise vnderstood by the blinded eyes that cannot see, the dull or heauie eares that cannot heare, and the vncircumcised heart and eare.
This is likewise understood by the blinded eyes that cannot see, the dull or heavy ears that cannot hear, and the uncircumcised heart and ear.
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This dulnes, in not being moued with the word, Saeraments, &c. hath foure degrees. 1. when a man doth not so much as conceiue what is said, hauing his cognitations darkened,
This dulness, in not being moved with the word, Sacraments, etc. hath foure Degrees. 1. when a man does not so much as conceive what is said, having his cognitations darkened,
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& his eyes couered with the scales of ignorance: or if he doe conceiue it, yet he doth not attentiuely consider it.
& his eyes covered with the scales of ignorance: or if he do conceive it, yet he does not attentively Consider it.
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This is signified in the Parable, by the seed that fell by the highwaies side,
This is signified in the Parable, by the seed that fell by the highways side,
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as Christ expounds it, Whensoeuer a man heareth the word of the kingdome, and vnderstandeth it not:
as christ expounds it, Whensoever a man hears the word of the Kingdom, and understandeth it not:
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the euill one commeth and catcheth away that which was sowen in his heart: Matth. 13.19. this is hee who hath receiued the seede by the wayes side.
the evil one comes and Catches away that which was sown in his heart: Matthew 13.19. this is he who hath received the seed by the ways side.
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The disciples themselues were charged with this dulnesse, Mar. 6.52. They cousidered not the miracle of the loaues, (that is, they did not see Gods power in that worke) for their heart was hardened.
The Disciples themselves were charged with this dulness, Mar. 6.52. They cousidered not the miracle of the loaves, (that is, they did not see God's power in that work) for their heart was hardened.
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A second degree of this dulnesse is when a man, though in some measure he vnderstand what is said,
A second degree of this dulness is when a man, though in Some measure he understand what is said,
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yet he is not moued thereby. God's Word is a hammer:
yet he is not moved thereby. God's Word is a hammer:
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this hammer with tenne miracles, gaue tenne mighty stroakes at Pharao his heart, and yet could not breake it.
this hammer with tenne Miracles, gave tenne mighty Strokes At Pharaoh his heart, and yet could not break it.
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So it was with Ieroboam, he heard the commandement of God against the altar he had set vp, he saw the altar cleaue asunder,
So it was with Jeroboam, he herd the Commandment of God against the altar he had Set up, he saw the altar cleave asunder,
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and the ashes fall out from it, according to the signe giuen by the Prophet:
and the Ashes fallen out from it, according to the Signen given by the Prophet:
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his hand which he put forth against the Prophet was dryed vp, and after healed by the prayer of the Prophet:
his hand which he put forth against the Prophet was dried up, and After healed by the prayer of the Prophet:
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yet was not he moued at all this. When the Prophet cryed to the altar, O Altar, Altar, thus saith the Lord;
yet was not he moved At all this. When the Prophet cried to the altar, Oh Altar, Altar, thus Says the Lord;
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the altar heard and claue asunder: but Ieroboam's heart was harder then the altar; for he heard the Word, and his heart did not breake.
the altar herd and clave asunder: but Ieroboam's heart was harder then the altar; for he herd the Word, and his heart did not break.
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Thus it was with the Iewes, being stiffe-necked, they did alwayes resist the Holy Ghost, namely in the ministrie of the Word.
Thus it was with the Iewes, being Stiffnecked, they did always resist the Holy Ghost, namely in the Ministry of the Word.
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The 3d degree of this dulnesse and opposition against the Word, is when one is moued thereby, but not effectually,
The 3d degree of this dulness and opposition against the Word, is when one is moved thereby, but not effectually,
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euen moued in affection, but his will is not changed, nor heart softened. This happeneth diuers wayes:
even moved in affection, but his will is not changed, nor heart softened. This Happeneth diverse ways:
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for the word stirreth vp sundrie affections euen in wicked and hard-hearted men, as astonishment, feare, joy.
for the word stirs up sundry affections even in wicked and hardhearted men, as astonishment, Fear, joy.
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Sometimes it worketh only astonishment, & wondring, their hearts being convinced, hearing the Word, that it hath more then humane force.
Sometime it works only astonishment, & wondering, their hearts being convinced, hearing the Word, that it hath more then humane force.
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This is that effect which many felt hearing Christ, when they were astonied at his doctrine, as teaching with authority, saying.
This is that Effect which many felt hearing christ, when they were astonished At his Doctrine, as teaching with Authority, saying.
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What manner of doctrine is this? neuer man spake like this man.
What manner of Doctrine is this? never man spoke like this man.
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Thus the wicked wonder and vanish. Sometimes the Word preached bringeth not only wonder, but feare also;
Thus the wicked wonder and vanish. Sometime the Word preached brings not only wonder, but Fear also;
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not only filleth the eares with sound, and the heart with astonishment; but moreouer shaketh and terrifieth the conscience.
not only fills the ears with found, and the heart with astonishment; but moreover shakes and terrifieth the conscience.
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This effect did befall Felix; for hearing Paul he trembled;
This Effect did befall Felix; for hearing Paul he trembled;
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and sometimes it goeth further, not only rauishing with admiration, and striking the conscience with terrour;
and sometime it Goes further, not only ravishing with admiration, and striking the conscience with terror;
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but also delighting the heart with some joy for a time. This effect was in Herod, who heard Iohn gladly.
but also delighting the heart with Some joy for a time. This Effect was in Herod, who herd John gladly.
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And it is in temporarie beleeuers, well signified by the seed sowen in stonie ground, as Christ expounds it, Math. 13.20. therefore the Apostle saith of these temporaries, that they tasted of the heauenly gift, that is, they were affected with some taste of God's goodnes manifested in the Gospell.
And it is in temporary believers, well signified by the seed sown in stony ground, as christ expounds it, Math. 13.20. Therefore the Apostle Says of these Temporaries, that they tasted of the heavenly gift, that is, they were affected with Some taste of God's Goodness manifested in the Gospel.
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But it was onely a small taste, they neuer digested it, nor concocted it by the vitall hea•e of God's spirit;
But it was only a small taste, they never digested it, nor concocted it by the vital hea•e of God's Spirit;
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farre lesse were they filled with that sweet peace and joy which the spirit of adoption worketh in the faithfull.
Far less were they filled with that sweet peace and joy which the Spirit of adoption works in the faithful.
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The last degree is when a man is so far from being moued effectually by the word, that he is rather prouoked to doe the contrarie:
The last degree is when a man is so Far from being moved effectually by the word, that he is rather provoked to do the contrary:
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for such is the corruption of mans nature, vt ea quae prohibentur magis desiderantur.
for such is the corruption of men nature, vt ea Quae prohibentur magis desiderantur.
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Our corrupt nature is like a restie horse, who the more he is spurred forward, the more he goeth backward;
Our corrupt nature is like a resty horse, who the more he is spurred forward, the more he Goes backward;
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and like a streame, whch being dammed vp, rageth, swelleth and ouerfloweth all the bankes.
and like a stream, which being dammed up, rages, Swells and overfloweth all the banks.
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therefore is the commandement said to be an occasion of sin, and Christ is called a rocke of offence,
Therefore is the Commandment said to be an occasion of since, and christ is called a rock of offence,
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and the Apostles a sauour of death.
and the Apostles a savour of death.
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Take an example hereof in Pharaoh; he is commanded to let the people goe, and the more he is vrged, the stiffer and stubborner he is,
Take an Exampl hereof in Pharaoh; he is commanded to let the people go, and the more he is urged, the stiffer and stubborner he is,
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and the more he rebelleth against God. And the same may be said of the Iewes:
and the more he rebelleth against God. And the same may be said of the Iewes:
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God foretelleth what should bee the euent of Isaias ministrie, namely, that he should make their hearts fat,
God foretelleth what should be the event of Isaiah Ministry, namely, that he should make their hearts fat,
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and their eares heauy, and shut their eyes. So that even the word becommeth vnto them the meanes of hardning.
and their ears heavy, and shut their eyes. So that even the word becomes unto them the means of hardening.
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As the middle region of the aire is more cold by the Antiperistasis, so the heart of a reprobate is more hard by the word,
As the middle region of the air is more cold by the Antiperistasis, so the heart of a Reprobate is more hard by the word,
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though the word in it selfe bee full of vitall heart for to soften the heart.
though the word in it self be full of vital heart for to soften the heart.
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As the hammer though it breakes the rockes yet the smithes stithie, the more the hammer strikes vpon it the harder it is;
As the hammer though it breaks the Rocks yet the smith's stithy, the more the hammer strikes upon it the harder it is;
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and as the heate of the sunne though it melt waxe, yet it dryeth the clay:
and as the heat of the sun though it melt wax, yet it drieth the clay:
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and as the raine, though it mollifie the earth, yet hardens sand: so the word breaketh, melteth and mollifieth the hearts of the Godlie:
and as the rain, though it mollify the earth, yet hardens sand: so the word breaks, melts and mollifieth the hearts of the Godly:
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and yet obdurates, dryes and hardens the wicked, but accidentallie, the fault being in their owne disposition.
and yet obdurates, dries and hardens the wicked, but accidentally, the fault being in their own disposition.
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This in Scripture is called the spirit of compunction, which implyeth a kind of fretting, chaffing,
This in Scripture is called the Spirit of compunction, which Implies a kind of fretting, chaffing,
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and violent stirring against the word: as in those that brast for anger at the Apostles Act. 5.33. That gnashed with their teeth at Stephen. Act. 7.54.
and violent stirring against the word: as in those that braced for anger At the Apostles Act. 5.33. That gnashed with their teeth At Stephen. Act. 7.54.
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The second kind of this senselesnesse is in the conscience, and respecteth the sinnes which a man committeth,
The second kind of this senselessness is in the conscience, and respecteth the Sins which a man Committeth,
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when a man is not touched with sense and sorrow for the same.
when a man is not touched with sense and sorrow for the same.
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This is the seared conscience, spirituall drunkennesse, the wine of giddinesse or drowsinesse, the spirit of slumber or deade sleepe. for when any part of the body is seared with a hot iron, it looseth all sence, life and motion,
This is the seared conscience, spiritual Drunkenness, the wine of giddiness or drowsiness, the Spirit of slumber or dead sleep. for when any part of the body is seared with a hight iron, it loses all sense, life and motion,
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also when a man is drunken, he knowes not, he careth not what he doth.
also when a man is drunken, he knows not, he Careth not what he does.
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And finallie those who are ouercome with drowsinesse or slumbering, cannot easilie with stirring or pricking be awaked.
And finally those who Are overcome with drowsiness or slumbering, cannot Easily with stirring or pricking be awaked.
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So he that is come to this height of hardnesse, is without all sense of sinne, he neither knoweth nor careth what euill he doth;
So he that is come to this height of hardness, is without all sense of sin, he neither Knoweth nor Careth what evil he does;
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and hee is neuer moued with any stirring or pricking of his conscience. Of such the Apostle saith, they are Past feeling, NONLATINALPHABET.
and he is never moved with any stirring or pricking of his conscience. Of such the Apostle Says, they Are Past feeling,.
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This seared conscience hath seuerall degrees.
This seared conscience hath several Degrees.
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There is the broade conscience, when a man is not moued with any sinne except it be very heynous.
There is the broad conscience, when a man is not moved with any sin except it be very heinous.
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There is the sleeping conscience, when a man is not touched with the sense of any sinne, be it neuer so greivous, for a long time;
There is the sleeping conscience, when a man is not touched with the sense of any sin, be it never so grievous, for a long time;
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yet at last tranquillitas ista tenpestas est, this calme proues a storrne;
yet At last tranquillitas ista tenpestas est, this Cam Proves a storrne;
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and he is awakened, either by the preaching of the law, or the terrors of death, or some greivous calamitie.
and he is awakened, either by the preaching of the law, or the terrors of death, or Some grievous calamity.
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and there is the slumbering conscience, which hath some sense of sinne, as Pharaoh had, when hee cryed out, I haue sinned: but neuer any sound sorrow for it:
and there is the slumbering conscience, which hath Some sense of sin, as Pharaoh had, when he cried out, I have sinned: but never any found sorrow for it:
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he feeles not with Iob, the terrors of God fighting against him, and the inuenomed arrowes of the almightie sticking fast in his ribs.
he feels not with Job, the terrors of God fighting against him, and the envenomed arrows of the almighty sticking fast in his ribs.
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This is but like the sweating of a stone in moist weather, which notwithstanding retaines its naturall hardnesse and drynesse.
This is but like the sweating of a stone in moist weather, which notwithstanding retains its natural hardness and dryness.
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finallie their is the benummed consciene, when a man hath neither sense of sinne, nor sorrow for it,
finally their is the benumbed consciene, when a man hath neither sense of sin, nor sorrow for it,
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but is like a man in a phrensie, or one fallen into a pleasant sleepe, who though he be exceeding sick yet he feeles no paine and as in some kind of sicknesse a man may die laughing:
but is like a man in a frenzy, or one fallen into a pleasant sleep, who though he be exceeding sick yet he feels no pain and as in Some kind of sickness a man may die laughing:
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so where this degree of hardnesse is, a man may descend into the pit of hell triumphing and reioycing.
so where this degree of hardness is, a man may descend into the pit of hell triumphing and rejoicing.
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Whereof I will onely say with St. Austin, quid miserius misero non miserante seipsum. None are so desperately sick as they who feele not their disease.
Whereof I will only say with Saint Austin, quid Miserable misero non miserante seipsum. None Are so desperately sick as they who feel not their disease.
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when the pulse doth not beat, the bodie is in a most dangerous estate: that schoole will soone decay where the monitor doth not complaine:
when the pulse does not beatrice, the body is in a most dangerous estate: that school will soon decay where the monitor does not complain:
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that army must necessarily be surprised where watches & alarums be not kept: that towne is dissolute where no clockes are vsed.
that army must necessarily be surprised where watches & alarms be not kept: that town is dissolute where no clocks Are used.
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But the conscience is to the soule, as the pulse to the body, the monitor to the schoole, the watch to the armie, the clocke to a towne.
But the conscience is to the soul, as the pulse to the body, the monitor to the school, the watch to the army, the clock to a town.
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And therefore when it is silent, the soule is in a most desperate case.
And Therefore when it is silent, the soul is in a most desperate case.
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The third kinde of this senselesnesse is in the affections and respecteth Gods Iudgements vpon vs for sinne,
The third kind of this senselessness is in the affections and respecteth God's Judgments upon us for sin,
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when these cannot worke vpon a soule any good effect, but are as it were lost labour,
when these cannot work upon a soul any good Effect, but Are as it were lost labour,
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as God accounteth them Isa 1.5. Why should yee he stricken any more? yee will revoult more and more.
as God accounteth them Isaiah 1.5. Why should ye he stricken any more? ye will revoult more and more.
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Indeede affliction is the most effectuall meanes, for to make our heart relent and resolue into the teares of vnfained repentance, either the crosse will doe it or nothing, as Gregorie saith, aurem cordis tribulatio aperit quam saepe huius mundi prosperitas claudit, which is the same with that of Elihu, Iob 33.16. God openeth the eares of men by their corrections, which he had sealed, that he might cause man to turne away from his purpose.
Indeed affliction is the most effectual means, for to make our heart relent and resolve into the tears of unfeigned Repentance, either the cross will do it or nothing, as Gregory Says, Ear Cordis tribulatio Aperitif quam saepe Huius mundi prosperitas Claudit, which is the same with that of Elihu, Job 33.16. God Openeth the ears of men by their corrections, which he had sealed, that he might cause man to turn away from his purpose.
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Therefore we find that afflictions are the last meanes which God ordinarily vseth to convert obstinate sinners.
Therefore we find that afflictions Are the last means which God ordinarily uses to convert obstinate Sinners.
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When neither the oile of his gracious bountie will softenour stony hearts; nor his Word which is the sword of the spirit, pierce them;
When neither the oil of his gracious bounty will softenour stony hearts; nor his Word which is the sword of the Spirit, pierce them;
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when neither the sweet sound of his gracious promises will allure vs to obedience nor the terrible thunder of his fearefull threatnings restraine vs from sinne.
when neither the sweet found of his gracious promises will allure us to Obedience nor the terrible thunder of his fearful threatenings restrain us from sin.
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In the last place he visits our iniquities with the rod, & our sinnes with scourges, knowing that if our case be not desperate, we will at least be reclaimed by his judgments.
In the last place he visits our iniquities with the rod, & our Sins with scourges, knowing that if our case be not desperate, we will At least be reclaimed by his Judgments.
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Thus the Lord hauing complained much of the rebellion of his people, Isa. 1. in end he promiseth them mercie,
Thus the Lord having complained much of the rebellion of his people, Isaiah 1. in end he promises them mercy,
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and sheweth how he would reforme them, euen by casting them into the fierie surnace of affliction, thereby to purifie them,
and shows how he would reform them, even by casting them into the fiery surnace of affliction, thereby to purify them,
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and consume away the drosse of their sinnes, that they might shine againe in their wonted beautie:
and consume away the dross of their Sins, that they might shine again in their wonted beauty:
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I will turne my hand vpon thee, and purely purge away thy drosse, and take away all thy tinne.
I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin.
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The like promise is Isa. 4.4.
The like promise is Isaiah 4.4.
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that he will wash the filthinesse of the daughter of Sion, by the spirit of iudgment,
that he will wash the filthiness of the daughter of Sion, by the Spirit of judgement,
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and by the spirit of burning.
and by the Spirit of burning.
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Likewise Hos. 5. both Preists and people all being so corrupt, that their case was desperate, the Lord resolues what to doe.
Likewise Hos. 5. both Priests and people all being so corrupt, that their case was desperate, the Lord resolves what to do.
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I will goe and returne to my place, (that is, I will withdraw all the testimonies of my loue & fauour from them) till they acknowledge their offence,
I will go and return to my place, (that is, I will withdraw all the testimonies of my love & favour from them) till they acknowledge their offence,
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and seeke my face: V. 15. in their affliction, they will seeke me earlie. Which was accordingly verified in the euent;
and seek my face: V. 15. in their affliction, they will seek me early. Which was accordingly verified in the event;
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for in the next words, the Prophet bringeth thē in speaking thus in their affliction.
for in the next words, the Prophet brings them in speaking thus in their affliction.
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Come let vs returne vnto the Lord, &c. and finally, the Lord promising to incline his Church,
Come let us return unto the Lord, etc. and finally, the Lord promising to incline his Church,
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namely to obedience, he sheweth by what meanes he will doe it, euen by bringing her into the wildernes. Hos. 2.14. Behold I will incline her, and bring her into the wildernesse;
namely to Obedience, he shows by what means he will do it, even by bringing her into the Wilderness. Hos. 2.14. Behold I will incline her, and bring her into the Wilderness;
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or after that I haue brought her into the wildernes: by the wildernesse is meant extreame miserie:
or After that I have brought her into the Wilderness: by the Wilderness is meant extreme misery:
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the reby shewing that the Iewes could not be inclined to obedience, vntill they were pressed with diuers calamities,
the reby showing that the Iewes could not be inclined to Obedience, until they were pressed with diverse calamities,
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as it were cast into a desert of desperation. So that the Lord dealeth with vs, as the Smith with the iron.
as it were cast into a desert of desperation. So that the Lord deals with us, as the Smith with the iron.
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Iron is very hard, but the Smith knoweth how to mollifie it, and make it flexible by putting it into the fire;
Iron is very hard, but the Smith Knoweth how to mollify it, and make it flexible by putting it into the fire;
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so our hearts are so hard, that when God would make them flexible vnto his obedience, he is faine to cast them into the fierie furnace of affliction, whereby they are mollified.
so our hearts Are so hard, that when God would make them flexible unto his Obedience, he is feign to cast them into the fiery furnace of affliction, whereby they Are mollified.
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Yet many hearts are so hard, that the fire it selfe will not soften them, nor God's judgements moue them.
Yet many hearts Are so hard, that the fire it self will not soften them, nor God's Judgments move them.
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So the Lord complaineth of his people, Isa. 9.13, The people turneth not to him that smiteth them. And Ier. 8.7. the Storke in the heauen knoweth her appointed times, &c. but my people know not the iudgments of the Lord.
So the Lord Complaineth of his people, Isaiah 9.13, The people turns not to him that smites them. And Jeremiah 8.7. the Stork in the heaven Knoweth her appointed times, etc. but my people know not the Judgments of the Lord.
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And by the Prophet Amos he reckoneth vp his seuerall judgements wherewith he had afflicted them, as famine, pestilence, the sword:
And by the Prophet Amos he Reckoneth up his several Judgments wherewith he had afflicted them, as famine, pestilence, the sword:
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and after euery one of them is subjoyned; yet haue ye not returned vnto me, saith the Lord.
and After every one of them is subjoined; yet have you not returned unto me, Says the Lord.
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This contempt of God's judgments hath three degrees. 1. carnall securitie, when a man is not moued with God's judgments before they seaze vpon him:
This contempt of God's Judgments hath three Degrees. 1. carnal security, when a man is not moved with God's Judgments before they seize upon him:
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but although they be threatned against him, and he see them already vpon others, and he find in himselfe the cause that will procure them;
but although they be threatened against him, and he see them already upon Others, and he find in himself the cause that will procure them;
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yea & he perceiue God's instruments set on worke to effect them:
yea & he perceive God's Instruments Set on work to Effect them:
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yet he blesseth himselfe in his heart, and hauing made a couenant with death and with hell, he sleepes as secure as Ionas did in the ship.
yet he Blesses himself in his heart, and having made a Covenant with death and with hell, he sleeps as secure as Ionas did in the ship.
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Thus it was with the old World, they ate, dranke, Math. 24.38. married wiues, and knew nothing, (that is, feared nothing) till the flood came and tooke them all away.
Thus it was with the old World, they ate, drank, Math. 24.38. married wives, and knew nothing, (that is, feared nothing) till the flood Come and took them all away.
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Thus it fared with Belshazzar, he was feasting with his Princes, his wiues, and his concubines,
Thus it fared with Belshazzar, he was feasting with his Princes, his wives, and his concubines,
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and carousing out of the holy vessels, at the same time when the hand-writing on the wall denounced his destruction:
and carousing out of the holy vessels, At the same time when the handwriting on the wall denounced his destruction:
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so the whore of Babel, euen then when her fall is begunne, saith in her heart. I sit a Queen, Revel. 18.7. and am no widow, and shall see no sorrow.
so the whore of Babel, even then when her fallen is begun, Says in her heart. I fit a Queen, Revel. 18.7. and am no widow, and shall see no sorrow.
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But especially see an example of this securitie in the Israelites. Isa. 22.12. In that day did the Lord of hosts call to weeping and mourning, to baldnesse,
But especially see an Exampl of this security in the Israelites. Isaiah 22.12. In that day did the Lord of hosts call to weeping and mourning, to baldness,
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and girding with sackcloath, and behold ioy and gladnes;
and girding with Sackcloth, and behold joy and gladness;
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&c. If this should be found to be our case, we haue great cause for to feare;
etc. If this should be found to be our case, we have great cause for to Fear;
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for the Scripture hath alwayes marked this securitie, as a certaine fore-runner of destruction, and experience hath taught vs, that quos perdere vult •upiter, hos occaecat.
for the Scripture hath always marked this security, as a certain forerunner of destruction, and experience hath taught us, that quos Perdere vult •upiter, hos occaecat.
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The 2 degree is senselesse indolencie, and blockish stupiditie, when a man is not affected with greife,
The 2 degree is senseless indolency, and blockish stupidity, when a man is not affected with grief,
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euen then when Gods hand lieth heauy vpon him, but puts off the feeling thereof with desperate contempt, labouring to outface his greifes,
even then when God's hand lies heavy upon him, but puts off the feeling thereof with desperate contempt, labouring to outface his griefs,
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and forget his soares, by goeing into merry company, gaming, feasting, reuelling, and such other carnall delights:
and forget his soars, by going into merry company, gaming, feasting, revelling, and such other carnal delights:
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who may be compared to Salomons drunkard, who sleepes securelie in the middest of the sea,
who may be compared to Solomon's drunkard, who sleeps securely in the midst of the sea,
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and on the top of the mast, whom he bringeth in speaking thus, they haue stricken me and I was not sicke, they haue beaten me and I felt not.
and on the top of the mast, whom he brings in speaking thus, they have stricken me and I was not sick, they have beaten me and I felt not.
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Amongst the Heathens we haue many examples hereof.
among the heathens we have many Examples hereof.
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Aristides was not moued with his banishmēts, nor Regulus with his exquisit tormēts, nor Scipio with all those indignities which his ingratefull countrimen offered vnto him:
Aristides was not moved with his banishments, nor Regulus with his exquisite torments, nor Scipio with all those indignities which his ingrateful countrymen offered unto him:
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nor Paulus Aemilius, and Horatius Puluillus with the death of their children. This was commended by the Stoicks for great patience:
nor Paulus Aemilius, and Horatius Pulluillus with the death of their children. This was commended by the Stoics for great patience:
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but indeed as Seneca saith, nulla virtus est quae non sentias perpeti: there can be no patience, where there is no passion.
but indeed as Senecca Says, nulla virtus est Quae non sentias perpeti: there can be no patience, where there is no passion.
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And here there is no feeling;
And Here there is no feeling;
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for this indolencie is a kind of dead palsie, or sleepie lethargie, and ( as S. Austine saith) it is stupor morbi, De patient. •. 23. non robur sanitatis.
for this indolency is a kind of dead palsy, or sleepy lethargy, and (as S. Augustine Says) it is stupor Morbi, De patient. •. 23. non robur sanitatis.
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The Israelites are taxed with this Ier. 5.3. Thou hast stricken them, but they haue not sorrwed, thou hast consumed them, but they haue refused to receaue correction.
The Israelites Are taxed with this Jeremiah 5.3. Thou hast stricken them, but they have not sorrwed, thou hast consumed them, but they have refused to receive correction.
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The last degree is when a man is moued with Gods iudgements, but not effectually.
The last degree is when a man is moved with God's Judgments, but not effectually.
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Thus there are many, who being afflicted, mourne too much, complaine, crie, houle, and wring their hands:
Thus there Are many, who being afflicted, mourn too much, complain, cry, houle, and wring their hands:
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and yet the sense of judgement neuer driues them vnto true repentance. But either their sorrow is onely naturall for the affliction;
and yet the sense of judgement never drives them unto true Repentance. But either their sorrow is only natural for the affliction;
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they say with Pharaoh, Take away the plague, not with Dauid, take away the sinne: or els they are so farre from any humiliation for their sinnes, that they are rather moued to thinke that God must needs loue them, because he corrects them:
they say with Pharaoh, Take away the plague, not with David, take away the sin: or Else they Are so Far from any humiliation for their Sins, that they Are rather moved to think that God must needs love them, Because he corrects them:
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Or finally, if the sense of iudgement, bring them to the sight of their sinnes; yet there followeth no amendment, but they are swallowed vp of despaire;
Or finally, if the sense of judgement, bring them to the sighed of their Sins; yet there follows no amendment, but they Are swallowed up of despair;
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and hauing a sight of their sinnes in the glasse of the Law, without any sense of Gods mercie revealed in the Gospell, their hearts are broken and battered, but not dissolued and softened.
and having a sighed of their Sins in the glass of the Law, without any sense of God's mercy revealed in the Gospel, their hearts Are broken and battered, but not dissolved and softened.
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So that though thou shouldest bray a foole in a morter, yet will not his foolishnesse depart from him.
So that though thou Shouldst bray a fool in a mortar, yet will not his foolishness depart from him.
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Thus haue I discouered this monster with many heads. You see, that a dry soule that is void of grace, is a hard heart;
Thus have I discovered this monster with many Heads. You see, that a dry soul that is void of grace, is a hard heart;
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a stiffe and vnyeelding will, is a hard heart:
a stiff and unyielding will, is a hard heart:
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a dead and dull mind, that is not moued with Gods word is a hard heart:
a dead and dull mind, that is not moved with God's word is a hard heart:
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a seared conscience that neuer smiteth for sinne, is a hard heart: and finally blockish affections, that are not sensible of Gods iudgements, are a hard heart.
a seared conscience that never smites for sin, is a hard heart: and finally blockish affections, that Are not sensible of God's Judgments, Are a hard heart.
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Oh now that we would enter application vpon our owne soules, and examine what want of grace is in the soule, what rebellion in the will, what opposition against Gods word in the mind, what Numnesse and dumnesse in the conscience.
O now that we would enter application upon our own Souls, and examine what want of grace is in the soul, what rebellion in the will, what opposition against God's word in the mind, what Numbness and dumnesse in the conscience.
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And finally what contempt of Gods iudgements in the affections.
And finally what contempt of God's Judgments in the affections.
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And I doubt, that vpon this search it will be found, that this hardnes of heart is an epidemicall disease, that possesseth the whole body of the land.
And I doubt, that upon this search it will be found, that this hardness of heart is an epidemical disease, that Possesses the Whole body of the land.
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Now if we be sicke of this disease, it is meete that in the next place, we should proceed to enquire into the cause of this euill.
Now if we be sick of this disease, it is meet that in the next place, we should proceed to inquire into the cause of this evil.
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And vpon triall, it will be found to be within vs: for my Text ascribes it to our selues;
And upon trial, it will be found to be within us: for my Text ascribes it to our selves;
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harden not your hearts. Which is to be vnderstood of voluntarie or habituall hardnes:
harden not your hearts. Which is to be understood of voluntary or habitual hardness:
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for there is a naturall hardnesse which we sucke from the tender breasts of our mother, all men being borne,
for there is a natural hardness which we suck from the tender breasts of our mother, all men being born,
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as with a darke mind, so with a hard heart.
as with a dark mind, so with a hard heart.
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And there is a iudiciarie hardnesse, which God as a iust iudge inflicteth as a judgement vpon some notorious offenders, for a recompence of their former errours as is meet, that they who are filthy may be more filthy, Iudicio vti { que }, suo aliquando aperto, aliquando occulto, semper autē justo.
And there is a judiciary hardness, which God as a just judge inflicteth as a judgement upon Some notorious offenders, for a recompense of their former errors as is meet, that they who Are filthy may be more filthy, Judicio vti { que }, Sue aliquando Aperto, aliquando occulto, semper autē Justo.
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Thus God in Scripture is said, Percutere amentia & scotomate, Isa. 19.14. Isa. 29.10. Isa. 6.10. to strike men with maddenesse and blindnesse; to mingle among them the spirit of errour, and the spirit of slumber; to blind their eyes, make their eares heauy and their hearts fat: Math. 6.13. Rom, 1.24.26.28. to leade men into temptation;
Thus God in Scripture is said, Percutere amentia & scotomate, Isaiah 19.14. Isaiah 29.10. Isaiah 6.10. to strike men with maddenesse and blindness; to mingle among them the Spirit of error, and the Spirit of slumber; to blind their eyes, make their ears heavy and their hearts fat: Math. 6.13. Rom, 1.24.26.28. to lead men into temptation;
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to giue them ouer to vncleanesse, to vile affections, to a reprobate mind; to send strong delusions, or the efficacie of errours. And oftentimes he is said to harden the heart.
to give them over to uncleanness, to vile affections, to a Reprobate mind; to send strong delusions, or the efficacy of errors. And oftentimes he is said to harden the heart.
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Here there is great question, after what manner God hardens the heart, whether onely privatiuely,
Here there is great question, After what manner God hardens the heart, whither only privatively,
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as deserendo, forsaking them, and permittendo, not hindering them, and non puniendo; or per Patientiam, and dilatione poenae, in not punishing them.
as deserendo, forsaking them, and permittendo, not hindering them, and non puniendo; or per Patientiam, and dilatione Poenae, in not punishing them.
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Or if he concurre to the hardening of the hearts also actiuelie, and that either by outward objects and occasions,
Or if he concur to the hardening of the hearts also actively, and that either by outward objects and occasions,
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or by themselues, giuing them ouer to their owne hearts lusts, or by Satan, to whose power he deliuereth such hearts, for him to worke vpon,
or by themselves, giving them over to their own hearts Lustiest, or by Satan, to whose power he Delivereth such hearts, for him to work upon,
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as a judge deliuereth the malefactor to the hang-man to be tormented:
as a judge Delivereth the Malefactor to the hangman to be tormented:
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Or finally inwardly so working by his inuisible power, that their corrupt hearts are more and more hardened.
Or finally inwardly so working by his invisible power, that their corrupt hearts Are more and more hardened.
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Indeed I dare not aduenture to wade into this depth.
Indeed I Dare not adventure to wade into this depth.
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Onely this I must say, that the Scripture's words doe manifestly signifie an action, and cannot without wresting bee drawen vnto a bare permission.
Only this I must say, that the Scripture's words do manifestly signify an actium, and cannot without wresting bee drawn unto a bore permission.
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Besides it is as injurious to the diuine majestie, to robbe him of his power, wisdome, and prouidence; as to accuse his justice.
Beside it is as injurious to the divine majesty, to rob him of his power, Wisdom, and providence; as to accuse his Justice.
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And Florinus his blasphemie is not more carefully to be avoided on the one side,
And Florinus his blasphemy is not more carefully to be avoided on the one side,
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then the Pelagian Heresie is on the other Therfore we must not cōsider God as an idle beholder of wicked actions,
then the Pelagian Heresy is on the other Therefore we must not Consider God as an idle beholder of wicked actions,
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like the Poet's Iupiter, who was feasting in Aethiopia, while things went out of order:
like the Poet's Iupiter, who was feasting in Ethiopia, while things went out of order:
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but as an omnipotent Creator giuing power and life to all, and by his concurrence causing euery motion and action in the creature:
but as an omnipotent Creator giving power and life to all, and by his concurrence causing every motion and actium in the creature:
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Also as a most wise gouernour, ordering euen that which he made not: And finally as a iust judge, punishing sinne by sinne.
Also as a most wise governor, ordering even that which he made not: And finally as a just judge, punishing sin by sin.
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Further let vs consider that euen those sinnes, which are only sinnes, and not also punishments, are done by Gods permission.
Further let us Consider that even those Sins, which Are only Sins, and not also punishments, Are done by God's permission.
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Permission hath place in all sins, euen in the sinnes of the godlie, yea in the first sinne that euer was, quia non fieret si non sineret.
Permission hath place in all Sins, even in the Sins of the godly, yea in the First sin that ever was, quia non fieret si non sineret.
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saith Aust. And shall we thinke that God hath no further hand in this judiciarie obduration of wieked men? Surely,
Says Aust. And shall we think that God hath no further hand in this judiciary obduration of wieked men? Surely,
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then God might as well be said to steale, murther, commit adultery, as to harden the heart,
then God might as well be said to steal, murder, commit adultery, as to harden the heart,
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because he permitteth these sinnes to be done:
Because he permitteth these Sins to be done:
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Then, why should it onely be said of notorious wicked persons, and not of all, that God hardeneth them? Finally,
Then, why should it only be said of notorious wicked Persons, and not of all, that God Hardeneth them? Finally,
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then shall not obduration be a punishment, as is acknowledged by all, euen by Bellarmine himselfe:
then shall not obduration be a punishment, as is acknowledged by all, even by Bellarmine himself:
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For punishments are just and from God, as they are punishments, though they be also sinnes.
For punishments Are just and from God, as they Are punishments, though they be also Sins.
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As saith the Master of the Sentences, ea quae peccata sunt, L. 2. Dist. 36. & dist. 32. & poena peccati &c. That which is both a sinne, and a punishment of sinne, is of God, as it is a punishment; for all punishments are just.
As Says the Master of the Sentences, ea Quae Peccata sunt, L. 2. Dist 36. & Dist. 32. & poena peccati etc. That which is both a sin, and a punishment of sin, is of God, as it is a punishment; for all punishments Are just.
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He giueth instance of concupiscence, Concupiscentia in quantum poena peccati, Deum habet authorem.
He gives instance of concupiscence, Concupiscence in quantum poena peccati, God habet Authorem.
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And Ferus applieth it to this point we haue in hand, saying that hardnesse of heart is of God as it is Poena, not as it is Culpa. And last of all,
And Ferus Applieth it to this point we have in hand, saying that hardness of heart is of God as it is Poena, not as it is Culpa. And last of all,
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if we respect the consent of the fathers, surely S. Austine was resolute in this point, that God concurreth in the hardening of the heart, Non mod• secundum permissionē, l. 5. cont.
if we respect the consent of the Father's, surely S. Augustine was resolute in this point, that God concurreth in the hardening of the heart, Non mod• secundum permissionē, l. 5. contentedly.
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Iulian vel patientiam, sed etiam secundum actionem & potentiam. To this purpose could I alleage many sentences of the Iesuites and best learned School-men:
Iulian vel patientiam, sed etiam secundum actionem & potentiam. To this purpose could I allege many sentences of the Iesuites and best learned Schoolmen:
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yet such is their malice, that they accuse that for heresie and blasphemie in vs, which is approued for Catholique doctrine,
yet such is their malice, that they accuse that for heresy and blasphemy in us, which is approved for Catholic Doctrine,
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when it passeth from their quill.
when it passes from their quill.
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I will not vouchsafe these foule-mouthed Rabsakeh's, sent forth to raile on the host of the liuing God, any other answere,
I will not vouchsafe these Foulmouthed Rabsakeh's, sent forth to rail on the host of the living God, any other answer,
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then what Michael the Arch-angell gaue vnto their father. The Lord rebuke thee, Satan. Onely giue me leaue, to vindicate Gods Iustice.
then what Michael the Archangel gave unto their father. The Lord rebuke thee, Satan. Only give me leave, to vindicate God's Justice
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This that hath been said of Gods hardening seemes vnto carnall minded men, who measure all things by the crooked rule of their owne reason, to cast some aspersion vpon God:
This that hath been said of God's hardening seems unto carnal minded men, who measure all things by the crooked Rule of their own reason, to cast Some aspersion upon God:
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Therefore will I breifely shew that God cannot be accused, for hardening the heart.
Therefore will I briefly show that God cannot be accused, for hardening the heart.
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The first reason is, because God doeth not make any heart that is soft to become hard;
The First reason is, Because God doth not make any heart that is soft to become hard;
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but onely, that heart which already is hard, partly by nature, and partly by custome, he hardens yet more, sealing it vp,
but only, that heart which already is hard, partly by nature, and partly by custom, he hardens yet more, sealing it up,
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as it were, vnto eternall condemnation. 2. Because God is debter to no man, so that he is not bound to giue his grace vnto any man,
as it were, unto Eternal condemnation. 2. Because God is debtor to no man, so that he is not bound to give his grace unto any man,
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or to hinder him from sinne or to abstaine from doing of these things, which are good in themselues,
or to hinder him from sin or to abstain from doing of these things, which Are good in themselves,
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though man be readie to abuse them vnto euill.
though man be ready to abuse them unto evil.
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A third Reason I will borrow from iudicious S. Austin, teaching vs, that God concurreth in hardening of the heart, Secundū actionē & potentiā, non sane per quā fiat, immediatè durities ipsius cordis,
A third Reason I will borrow from judicious S. Austin, teaching us, that God concurreth in hardening of the heart, Secundū actionē & potentiam, non sane per quā fiat, immediatè Duties Himself Cordis,
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sed per quam multa fiant à quibus peccator vitio suo concipiat duritiem cordis.
sed per quam Multa fiant à quibus peccator vitio Sue concipiat duritiem Cordis.
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As if he should say, God doth not instill hardnesse into any, nor produce it immediatly,
As if he should say, God does not instill hardness into any, nor produce it immediately,
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nor enforce it as a necessarie effect:
nor enforce it as a necessary Effect:
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onely God doeth such things, whence the sinner through his owne fault, conceiueth hardnesse. 4. It must alwaies be remenbred that God hardens the heart Per judicium, for a punishment of their former obstinacie, because men receiue not the loue of the truth, God sendeth them strong delusions.
only God doth such things, whence the sinner through his own fault, conceiveth hardness. 4. It must always be remenbred that God hardens the heart Per judicium, for a punishment of their former obstinacy, Because men receive not the love of the truth, God sends them strong delusions.
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And so the Gentiles for their idolatrie, were ginen vp by God, Rom. 1. to their lusts, to vile affections, to a reprobate mind.
And so the Gentiles for their idolatry, were ginen up by God, Rom. 1. to their Lustiest, to vile affections, to a Reprobate mind.
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Which was a recompence of their errours at was meete.
Which was a recompense of their errors At was meet.
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To this purpose saith Austin, prioribus meritis &c. Hoc redditum est Pharaoni vt cor eius induraretur.
To this purpose Says Austin, prioribus Meritis etc. Hoc redditum est Pharaoni vt cor eius induraretur.
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The last consideration I will vse to iustifie God, is, that all iudiciarie obduration is also voluntary:
The last consideration I will use to justify God, is, that all judiciary obduration is also voluntary:
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So that no man is hardened against his will;
So that no man is hardened against his will;
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but they willingly draw vpon themselues the infliction of this iudgement, and freely rush into this pit of hardnesse.
but they willingly draw upon themselves the infliction of this judgement, and freely rush into this pit of hardness.
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Hence it is that as God is said to harden Pharaoh his heart, so Pharaoh is said to harden his owne heart;
Hence it is that as God is said to harden Pharaoh his heart, so Pharaoh is said to harden his own heart;
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and sometimes it is simply said that his heart was hardened, namely by the ministry of Satan.
and sometime it is simply said that his heart was hardened, namely by the Ministry of Satan.
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Deus indurauit per justum judicium, August. de liber. Arb. c. 23. Pharao per liberum arbitrium.
Deus indurauit per Justum judicium, August. de liber. Arb. c. 23. Pharaoh per liberum Arbitrium.
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The same hardnesse is ascribed to God as the judge, to Satan as the hangman, to man himselfe as the party guiltie.
The same hardness is ascribed to God as the judge, to Satan as the hangman, to man himself as the party guilty.
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So likewise where the Apostle saith, that God gaue vp the Gētile to vncleannes. Rom. 1.24. The same Apostle to shew that they were not giuen vp against their will:
So likewise where the Apostle Says, that God gave up the Gentile to uncleanness. Rom. 1.24. The same Apostle to show that they were not given up against their will:
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saith in another place, that they gaue vp themselues, NONLATINALPHABET.
Says in Another place, that they gave up themselves,.
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And therefore since men are willingly obstinate and hard-harted, and willingly yeeld themselues to their lusts,
And Therefore since men Are willingly obstinate and hardhearted, and willingly yield themselves to their Lustiest,
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as those who will not fight with their enemies, render themselues willingly captiue to obey them in euery thing:
as those who will not fight with their enemies, render themselves willingly captive to obey them in every thing:
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There is no reason why they should accuse any other then themselues, as Austine sweetlie, Ligatus teneor non ferro alieno,
There is no reason why they should accuse any other then themselves, as Augustine sweetly, Ligature teneor non Ferro alieno,
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sed mea ferrea voluntate, Neither neede we labour so much to know how God hardeneth, as how we our selues become hardened.
sed mea Ferrea voluntate, Neither need we labour so much to know how God Hardeneth, as how we our selves become hardened.
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Origen well obseruerth, that whereas sometimes Pharaoh is said to harden his owne heart, and sometimes God is said to harden it:
Origen well obseruerth, that whereas sometime Pharaoh is said to harden his own heart, and sometime God is said to harden it:
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The first kind of hardening is declared by the Apostle how it commeth, euen when men by their impenitencie abuse the lenitie of God. Rom. 2.5.
The First kind of hardening is declared by the Apostle how it comes, even when men by their impenitency abuse the lenity of God. Rom. 2.5.
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But the same Apostle making mention of the other hardening by the Lord, Rom. 9. He passeth it ouer without any declaration,
But the same Apostle making mention of the other hardening by the Lord, Rom. 9. He passes it over without any declaration,
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and it may be thought to be one of those high matters, which Paul heard being taken vp into Paradise,
and it may be Thought to be one of those high matters, which Paul herd being taken up into Paradise,
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and is not to be vttered.
and is not to be uttered.
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So I, following the example of the Apostle, and iudgement of Origen, will leaue to enquire into the manner of Gods hardening;
So I, following the Exampl of the Apostle, and judgement of Origen, will leave to inquire into the manner of God's hardening;
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and come to shew how it is that men harden their owne hearts. Here the Apostle hath eased me of a labour, resolving this in a word.
and come to show how it is that men harden their own hearts. Here the Apostle hath eased me of a labour, resolving this in a word.
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ver. 13. that we are hardened through the deceitfulnes of sinne, so it is said of Pharaoh Exod. 9.34. Auxit peccatum, he sinned yet more, and hardned his heart.
ver. 13. that we Are hardened through the deceitfulness of sin, so it is said of Pharaoh Exod 9.34. Auxit peccatum, he sinned yet more, and hardened his heart.
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The former is the cause of the latter.
The former is the cause of the latter.
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As a path is hardened by the continuall trampling of passengers, so is the heart by the continuall custome of sinne.
As a path is hardened by the continual trampling of passengers, so is the heart by the continual custom of sin.
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By our frequent sinning, the soule is made dry;
By our frequent sinning, the soul is made dry;
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for euery sinne is as fewell to the fire of concupiscence, whereby the soule is burnt and dried vp.
for every sin is as fuel to the fire of concupiscence, whereby the soul is burned and dried up.
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It is also by often sinning that the will of it selfe rebellious, becommeth more inflexible;
It is also by often sinning that the will of it self rebellious, becomes more inflexible;
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for the more a tree is backe-bended, the worse it is to bow the right way:
for the more a tree is backe-bended, the Worse it is to bow the right Way:
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But euery sinne is a back-bēding of our will from God.
But every sin is a back-bending of our will from God.
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Finally, by a customable sinning, the mind is made so dull, that the word cannot pierce it;
Finally, by a customable sinning, the mind is made so dull, that the word cannot pierce it;
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the affections so blockish, that Gods judgements, are not sensible vnto theur; and especially the conscience by this custome of sinne, groweth past all feeling.
the affections so blockish, that God's Judgments, Are not sensible unto theur; and especially the conscience by this custom of sin, grows passed all feeling.
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For, as Tully saith, Labor callum quoddam obducit dolori.
For, as Tully Says, Labour callum Quoddam obducit dolori.
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As Mithridates accustomed his body so much to the receit of poyson, that at length no poyson would worke on him:
As Mithridates accustomed his body so much to the receipt of poison, that At length no poison would work on him:
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So he that accustometh his soule to the poyson of sinne, shall at length come to that pass, e that he will feele no sin:
So he that accustometh his soul to the poison of sin, shall At length come to that pass, e that he will feel no since:
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For, saith Austin, omne peccatum vilescit consuetudine & sit homini quasi nullum. The custome of sinne takes away the sense of sin.
For, Says Austin, omne peccatum vilescit Consuetudine & sit Homini quasi nullum. The custom of sin Takes away the sense of since.
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At first the light of Nature stands out against sin, & (as the Apostle saith) our thoughts accuse vs. But when we are often carried to commit sinnes against the light of Nature, by practise of such sinnes the light of Nature is extinguished:
At First the Light of Nature Stands out against since, & (as the Apostle Says) our thoughts accuse us But when we Are often carried to commit Sins against the Light of Nature, by practice of such Sins the Light of Nature is extinguished:
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for Iustissima poena est, vt qui sciens rectum non facit, amittat scire quod rectum, & then cōmeth the reprobat mind, which judgeth euill, good; & good, euill: Wherevpō followeth the seared cōscience.
for Iustissima poena est, vt qui sciens rectum non facit, amittat Scire quod rectum, & then comes the Reprobate mind, which Judgeth evil, good; & good, evil: Whereupon follows the seared conscience.
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At the first a mans conscience speakes vnto him; as Peter to Christ, Master, pittie thy selfe.
At the First a men conscience speaks unto him; as Peter to christ, Master, pity thy self.
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Her prick-arrowes as the shafts of Ionathan, forewarne Dauid of the great Kings displeasure:
Her prick-arrows as the shafts of Ionathan, forewarn David of the great Kings displeasure:
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but if we neglect her call, and will not lend our cares, while she doth spend her tongue, this good Cassandra wil cry no more,
but if we neglect her call, and will not lend our Cares, while she does spend her tongue, this good Cassandra will cry no more,
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& so we become past feeling.
& so we become passed feeling.
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As the eye of al other parts of the body is most tēder, & impatient of the lightest touch;
As the eye of all other parts of the body is most tender, & impatient of the Lightest touch;
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but if it be couered with a hard fleshlie skin, called Scirrhosis oculi, it becommeth of all other parts most insensible.
but if it be covered with a hard fleshly skin, called Scirrhosis oculi, it becomes of all other parts most insensible.
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So the cōscience at first is so tender, that small sinnes vexe and torment it,
So the conscience At First is so tender, that small Sins vex and torment it,
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but when through custome of sinning it is ouer-spread with a Callum, or thick skin, it becommeth insensible, & nothing will wound it.
but when through custom of sinning it is overspread with a Callum, or thick skin, it becomes insensible, & nothing will wound it.
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This is not done in an instant, but piece & piece, by degrees; first sin is importable, then heavy, after that light, & lastly past feeling.
This is not done in an instant, but piece & piece, by Degrees; First since is importable, then heavy, After that Light, & lastly passed feeling.
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At the first sinne is importable, it seemes intollerable to be borne, it made Dauid cry out, Day & night thy hand was heauy vpon me.
At the First sin is importable, it seems intolerable to be born, it made David cry out, Day & night thy hand was heavy upon me.
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& againe, there is no rest in my bones, because of my sin:
& again, there is no rest in my bones, Because of my since:
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Ps. 38 3. for mine iniquities are gone ouer my head, as an heavy burden they are too heauy for me.
Ps. 38 3. for mine iniquities Are gone over my head, as an heavy burden they Are too heavy for me.
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But it is not long so:
But it is not long so:
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for sin being commited twice or thrise, is not as before importable, only it is sōewhat heauy.
for since being committed twice or thrice, is not as before importable, only it is sonewhat heavy.
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we are sorry for it, but not so cast down with it, as in former times.
we Are sorry for it, but not so cast down with it, as in former times.
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After this, sin being often committed, that which at first was importable, & afterwards heauy, becommeth light & easie, it neuer breaks our sleepe.
After this, since being often committed, that which At First was importable, & afterwards heavy, becomes Light & easy, it never breaks our sleep.
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& then in the last place after that sin is made light of, and that there is no remorse for sin,
& then in the last place After that since is made Light of, and that there is no remorse for since,
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then men grow past feeling, in a reprobate sense, giuen ouer to worke vncleannes euen with greedines,
then men grow passed feeling, in a Reprobate sense, given over to work uncleanness even with greediness,
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as hauing caroused the cup of slumber vnto the very dregs. Here is descensus Averni, these are the staires that lead vnto the chambers of death,
as having caroused the cup of slumber unto the very dregs. Here is descensus Averni, these Are the stairs that led unto the chambers of death,
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and the steps whereby the wicked doe descend into this pit of obduration. But, as S:
and the steps whereby the wicked do descend into this pit of obduration. But, as S:
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Austin saith in another case, if the towne be on fire, we should not be so curious to know how it came in,
Austin Says in Another case, if the town be on fire, we should not be so curious to know how it Come in,
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as carefull to put it out:
as careful to put it out:
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Therefore in the last place, let vs bethinke our selues of a salue for this soare.
Therefore in the last place, let us bethink our selves of a salve for this soar.
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Indeed it is a most dangerous & desperate disease.
Indeed it is a most dangerous & desperate disease.
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The stone in the heart is a great deale worse than the stone in the bladder;
The stone in the heart is a great deal Worse than the stone in the bladder;
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for after hardnes commeth the heart that cannot repent, Rom. 2.5. and without repentance there can be no saluation.
for After hardness comes the heart that cannot Repent, Rom. 2.5. and without Repentance there can be no salvation.
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So that he who hardeneth his heart shill fall into euill Prov. 28.14. and as the Wis•man saith, Cor durum habebit malè in navissimo.
So that he who Hardeneth his heart shill fallen into evil Curae 28.14. and as the Wis•man Says, Cor durum habebit malè in navissimo.
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It shalbe in an ill case at the last day.
It shall in an ill case At the last day.
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Therfore you see that as when God would shew mercy to a people, he hath no more forcible meanes to expresse the same,
Therefore you see that as when God would show mercy to a people, he hath no more forcible means to express the same,
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then to say, I will take away the stonie heart:
then to say, I will take away the stony heart:
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so when he would take vengeance on any, he hath no more grieuous way to doe it,
so when he would take vengeance on any, he hath no more grievous Way to do it,
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then by hardening of their hearts, or giuing them vp to the hardnes of their hearts.
then by hardening of their hearts, or giving them up to the hardness of their hearts.
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It is no maruell then that the Scripture doth so carefully dehort vs from this hardnes of heart.
It is no marvel then that the Scripture does so carefully dehort us from this hardness of heart.
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and on the other part doth so earnestly recommend vnto vs the contrary to a hard heart, which is set forth in Scripture by sundry properties;
and on the other part does so earnestly recommend unto us the contrary to a hard heart, which is Set forth in Scripture by sundry properties;
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as that it is a circumcised contrite heart, a good and honest heart, a broken and contrite heart, a relenting;
as that it is a circumcised contrite heart, a good and honest heart, a broken and contrite heart, a relenting;
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melting, trembling heart, a poore, humble and obedient heart, a tender heart, a new heart, sprinkled with the blood of Christ, washed by his grace, heated & inflamed by his holy spirit.
melting, trembling heart, a poor, humble and obedient heart, a tender heart, a new heart, sprinkled with the blood of christ, washed by his grace, heated & inflamed by his holy Spirit.
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In a word, a heart of flesh, or a soft heart, that is soone checked & controlled, soone pierced, soone made to bleed; soon stirred vp to amendment.
In a word, a heart of Flesh, or a soft heart, that is soon checked & controlled, soon pierced, soon made to bleed; soon stirred up to amendment.
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Now that we may get such a heart, these remedies are to be vsed, which will be like a pretious balme to soften and supple our hearts. 1. We must beware of frequent sinning,
Now that we may get such a heart, these remedies Are to be used, which will be like a precious balm to soften and supple our hearts. 1. We must beware of frequent sinning,
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and learne to make conscience of euery sinne, since customable sinning is that which hardens the heart.
and Learn to make conscience of every sin, since customable sinning is that which hardens the heart.
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In the next place, let vs labour after true ill mination; for the hardnesse of our heart is from the blindnes of our mind:
In the next place, let us labour After true ill mination; for the hardness of our heart is from the blindness of our mind:
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vnlesse the mind be first inlightened, the heart can neuer be softened.
unless the mind be First enlightened, the heart can never be softened.
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After this we must lay our hearts open and naked to all admonitions, threatnings, exhortations of the word, applying them to our owne conscience;
After this we must lay our hearts open and naked to all admonitions, threatenings, exhortations of the word, applying them to our own conscience;
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for that is the hammer that breaketh the stones, it is the fire that melteth the hardest mettals:
for that is the hammer that breaks the stones, it is the fire that melts the Hardest metals:
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it is the two edged sword, that pierceth to the diuiding asunder of the soule and spirit.
it is the two edged sword, that pierces to the dividing asunder of the soul and Spirit.
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This Recipe is prescribed by the Apostle, a litle after, exhort one another daily, while it is called to day, v. 13. lest any of you be hardened through the deceitfulnesse of sinne.
This Recipe is prescribed by the Apostle, a little After, exhort one Another daily, while it is called to day, v. 13. lest any of you be hardened through the deceitfulness of sin.
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Fourchly, we must often enter into a consideration of our own estates;
Fourchly, we must often enter into a consideration of our own estates;
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for we perish for want of consideration, because we mind not what we doe, or in what case we stand to Godward.
for we perish for want of consideration, Because we mind not what we do, or in what case we stand to Godward.
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No man repented, saith Ieremie, but why? No man said, what haue I done, but as th• horse rusheth into the battaile, so they into their sinnes.
No man repented, Says Ieremie, but why? No man said, what have I done, but as th• horse Rushes into the battle, so they into their Sins.
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Therefore it behooueth vs to examine our wayes, & to erectan inquisitiō, & keep an audit in our hearts, looking vpon our selues continually in the glasse of the Law;
Therefore it behooveth us to examine our ways, & to erectan inquisition, & keep an audit in our hearts, looking upon our selves continually in the glass of the Law;
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and therein meditating often vpon the Iustice of God, & his greathatred against sin, vpō the truth of God's threatnings, vpon the last judgement,
and therein meditating often upon the justice of God, & his greathatred against since, upon the truth of God's threatenings, upon the last judgement,
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and the fearefull torments prepared in hell for hard-hearted sinne•s.
and the fearful torments prepared in hell for hardhearted sinne•s.
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And if thou thus strike the rock of thy heart with the rod of the Law, riuers of Water will gush forth. 5. But lest,
And if thou thus strike the rock of thy heart with the rod of the Law, Rivers of Water will gush forth. 5. But lest,
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after that in the Law we haue seen our miserable & desperate estate, we should presently raue & rage against the Lord;
After that in the Law we have seen our miserable & desperate estate, we should presently rave & rage against the Lord;
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we must labo•r with the sight of our sinnes, to get a sight of Gods mercie reuealed in the Gospell.
we must labo•r with the sighed of our Sins, to get a sighed of God's mercy revealed in the Gospel.
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The remembrance of his fathers house, made the heart of the Prodigall to relent: so will the consideration of Gods mercies towards vs, worke vpon our hearts:
The remembrance of his Father's house, made the heart of the Prodigal to relent: so will the consideration of God's Mercies towards us, work upon our hearts:
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when once our hearts are inflamed with the sense of Gods loue towards vs, oh then the working of our bowels! the stirring of our affections!
when once our hearts Are inflamed with the sense of God's love towards us, o then the working of our bowels! the stirring of our affections!
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the melting and relenting of our repenting hearts. Sixtly, let vs obserue duelie the judgements of God;
the melting and relenting of our repenting hearts. Sixty, let us observe duly the Judgments of God;
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for all afflictions whether vpon our selues, or vpon others, should stirre vs vp, and make vs looke about vs. The famine, the sword, the pestilence, are Gods three Champions to fight his battails,
for all afflictions whither upon our selves, or upon Others, should stir us up, and make us look about us The famine, the sword, the pestilence, Are God's three Champions to fight his battles,
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& to revenge his quarrels, but especially the Pestilence, that is called Bellum Dei contra homines. These three should be vnto vs as the three arrowes which Iona. than shot to forewarne Dauid of the Kings displeasure:
& to revenge his quarrels, but especially the Pestilence, that is called Bellum Dei contra homines. These three should be unto us as the three arrows which Iona. than shot to forewarn David of the Kings displeasure:
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As Dauid vnderstood thereby that the King was angry, and so got vp, and made hast to be gone:
As David understood thereby that the King was angry, and so god up, and made haste to be gone:
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So may we by those darts that come from Heauen, & fall so neere vnto this place, perceiue that the wrath of God is kindled against vs:
So may we by those darts that come from Heaven, & fallen so near unto this place, perceive that the wrath of God is kindled against us:
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And therefore we shall doe well, to get vp, as Dauid did, and make hast to flee from the face of an angry God, whose wrath is a consuming fire, hiding our selues in the holes of that rocke Christ Iesus, who is a propitiation for our sins.
And Therefore we shall do well, to get up, as David did, and make haste to flee from the face of an angry God, whose wrath is a consuming fire, hiding our selves in the holes of that rock christ Iesus, who is a propitiation for our Sins.
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But this is not all to perceiue by Gods judgements that he is angry.
But this is not all to perceive by God's Judgments that he is angry.
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In the next place, we shall doe well to looke backe into our selues, and enquire what we haue done, that hath prouoked the Lord to wrath;
In the next place, we shall do well to look back into our selves, and inquire what we have done, that hath provoked the Lord to wrath;
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for he neuer strikes without a cause.
for he never strikes without a cause.
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So Dauid when the famine was vpon the land, consulted with the Lord, and he found, that it was for the bloud of the Gibeonites shed by Saul. Yea so much deuotion we may learne from the Assyrians. After the king of Ashur had sent into Samaria new Colonies from Babylon, Cutha, Ana, Hamath, and from Sepharuaim, there came Lions and destroyed them.
So David when the famine was upon the land, consulted with the Lord, and he found, that it was for the blood of the Gibeonites shed by Saul. Yea so much devotion we may Learn from the Assyrians. After the King of Ashur had sent into Samaria new Colonies from Babylon, Cutha, Ana, Hamath, and from Sepharvaim, there Come Lions and destroyed them.
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And they rightly apprehended the cause of it to be; for that they did not worship the God of the land;
And they rightly apprehended the cause of it to be; for that they did not worship the God of the land;
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but serued idols in that place, which the Lord of hosts had sanctified for his owne worship:
but served Idols in that place, which the Lord of hosts had sanctified for his own worship:
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Wherevpon the king gaue order, that one of the Preists should be carried backe, to teach them the manner of the God of the land.
Whereupon the King gave order, that one of the Priests should be carried back, to teach them the manner of the God of the land.
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Belike they knew that the Arke of God & Dagon wold not dwel vnderone roof.
Belike they knew that the Ark of God & Dagon would not dwell vnderone roof.
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So if we search into the cause that hath prouoked God to wrath, we will finde such as this, and many more in ourselues.
So if we search into the cause that hath provoked God to wrath, we will find such as this, and many more in ourselves.
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So the consideration of Gods judgements will bring vs to the sight of our sinnes, which is a good meanes to make our hearts relent.
So the consideration of God's Judgments will bring us to the sighed of our Sins, which is a good means to make our hearts relent.
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Seuenthly, let vs bath our hearts in the hot bloud of Iesus;
Seuenthly, let us both our hearts in the hight blood of Iesus;
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for the consideration of his death and passiō, is a most effectuall meanes to make our hearts relent and resolue into the teares of vnfained contrition:
for the consideration of his death and passion, is a most effectual means to make our hearts relent and resolve into the tears of unfeigned contrition:
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for did Christ for our sinnes shed his heart bloud? & did our sinnes make him sweat water & bloud? & should not we ourselues shed bitter teares, should not our hearts bleed for them? Did the vaile of the Temple rend,
for did christ for our Sins shed his heart blood? & did our Sins make him sweat water & blood? & should not we ourselves shed bitter tears, should not our hearts bleed for them? Did the veil of the Temple rend,
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and the stones cleaue asunder, when Christ suffered? & shall not our stonie hearts breake,
and the stones cleave asunder, when christ suffered? & shall not our stony hearts break,
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for whom he suffered? Did the earth moue, and shall our earthly minds stand immoueable? No, no,
for whom he suffered? Did the earth move, and shall our earthly minds stand immovable? No, no,
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if we could be setled in this without doubt, that we were the men that crucified Christ,
if we could be settled in this without doubt, that we were the men that Crucified christ,
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as guilty of his death, as was Pilat, Iudas, or the Iewes; that our sinnes were the nailes that boared his hands and his seete,
as guilty of his death, as was Pilat, Iudas, or the Iewes; that our Sins were the nails that bored his hands and his feet,
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and the speare which pierced his side, and the thornes that pricked his head. If, I say, this meditation could take place in our hearts;
and the spear which pierced his side, and the thorns that pricked his head. If, I say, this meditation could take place in our hearts;
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bitternes of spirit, with wailing and mourning should take place in like manner. Thus, Peter in his sermon.
bitterness of Spirit, with wailing and mourning should take place in like manner. Thus, Peter in his sermon.
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Act. 2. strooke the Iewes as with a thunderclap from Heauen, when he told them, that they had crucified the Lord of glory, so that 3000 of them were pricked in their hearts, and cried, Men and brethren, what shall we doe? Euen so if we be of the number of those vpon whom God hath promised to powre forth his spirit in the last dayes;
Act. 2. struck the Iewes as with a thunderclap from Heaven, when he told them, that they had Crucified the Lord of glory, so that 3000 of them were pricked in their hearts, and cried, Men and brothers, what shall we do? Even so if we be of the number of those upon whom God hath promised to pour forth his Spirit in the last days;
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We shall looke vpon him whom we haue pierced, and we shall lament for him, as one mourneth for his onely son. Zach. 12.10.
We shall look upon him whom we have pierced, and we shall lament for him, as one Mourneth for his only son. Zach 12.10.
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Finally, because a soft heart is the gift of God;
Finally, Because a soft heart is the gift of God;
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let vs haue recourse vnto him by earnest and frequēt prayer, beseeching him of his fatherly goodnes, that according to his promises in the new couenant, he would take away this stonie heart from vs,
let us have recourse unto him by earnest and frequent prayer, beseeching him of his fatherly Goodness, that according to his promises in the new Covenant, he would take away this stony heart from us,
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and giue vs a heart of flesh, which may receiue the stampe of his word, be pliable to the operation of his blessed spirit, and tremble at his iudgements.
and give us a heart of Flesh, which may receive the stamp of his word, be pliable to the operation of his blessed Spirit, and tremble At his Judgments.
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And vnto prayer we must sometimes adde fasting, which is like scouring, now & thē to be joyned with ordinary washing.
And unto prayer we must sometime add fasting, which is like scouring, now & them to be joined with ordinary washing.
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When destruction was threatened against Niniveh the King proclaimed a solemne fast; so hath our religious King done at this time:
When destruction was threatened against Nineveh the King proclaimed a solemn fast; so hath our religious King done At this time:
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Not as the king of Niniveh. For that king did proclaime the fast ▪ vpon the warning of a Prophet:
Not as the King of Nineveh. For that King did proclaim the fast ▪ upon the warning of a Prophet:
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but he himselfe gaue warning to the Prophets, and like the good Kings of Iuda, we haue seene him goe before the Priests, in the zeale of Gods seruice.
but he himself gave warning to the prophets, and like the good Kings of Iuda, we have seen him go before the Priests, in the zeal of God's service.
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I will not forestall the market, but reserue the worke of the day, for the day it selfe.
I will not forestall the market, but reserve the work of the day, for the day it self.
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Onely giue me leaue to blow the trumpet in Sion for sanctifying of this fast,
Only give me leave to blow the trumpet in Sion for sanctifying of this fast,
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and to ring a peale this day before, giuing you warning that if ye will heare his voice,
and to ring a peal this day before, giving you warning that if you will hear his voice,
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& meete the Lord by repentance in that day of humiliation; yee must not harden your hearts. AMEN.
& meet the Lord by Repentance in that day of humiliation; ye must not harden your hearts. AMEN.
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