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A CAVEAT FOR COLD CHRISTIANS. REVEL. 2.4.5. Neuerthelesse I haue somewhat against thee, because thou hast left thy first loue:
A CAVEAT FOR COLD CHRISTIANS. REVEL. 2.4.5. Nevertheless I have somewhat against thee, Because thou hast left thy First love:
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remember therefore from whence thou art fallen, and repent, and doe thy first workes. AS a husband absent aduertiseth his wife by letter, of that which is behoouefull;
Remember Therefore from whence thou art fallen, and Repent, and do thy First works. AS a husband absent advertiseth his wife by Letter, of that which is behooveful;
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so it pleaseth our Sauiour Christ, absent in body, though present in spirit, to admonish his Spouse,
so it Pleases our Saviour christ, absent in body, though present in Spirit, to admonish his Spouse,
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and this Church in particular, by an Epistle sent to her. In it we may obserue these three parts:
and this Church in particular, by an Epistle sent to her. In it we may observe these three parts:
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first, the preface, containing the persons written vnto, and writing; the one wee endorse on the backside of our letters;
First, the preface, containing the Persons written unto, and writing; the one we endorse on the backside of our letters;
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the other we vse to subscribe after them. Secondly, the matter; in which three things are contained:
the other we use to subscribe After them. Secondly, the matter; in which three things Are contained:
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first, because loue edifieth, he beares her witnesse of the things commendable in her; that his rebuke, comming from loue, might be better digested.
First, Because love Edifieth, he bears her witness of the things commendable in her; that his rebuke, coming from love, might be better digested.
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Secondly, in this 4. verse he mentioneth that, for which he had a saying to her, that is to say, that she was fallen from her first loue, it was decayed in her.
Secondly, in this 4. verse he mentioneth that, for which he had a saying to her, that is to say, that she was fallen from her First love, it was decayed in her.
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Thirdly, in the fifth and sixth verses hee prescribes a remedy: in setting downe which, he obserues this order:
Thirdly, in the fifth and sixth Verses he prescribes a remedy: in setting down which, he observes this order:
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first, he sets downe a double practice which would restore her, viZ. remembring her fall and repenting.
First, he sets down a double practice which would restore her, viZ. remembering her fallen and repenting.
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Secondly, because the medicine is bitter, and not easily taken;
Secondly, Because the medicine is bitter, and not Easily taken;
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hee shewes her the great perill, the mortall hurt which will ensue, if this be neglected. Thirdly, hee encourageth his patient;
he shows her the great peril, the Mortal hurt which will ensue, if this be neglected. Thirdly, he Encourageth his patient;
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shewing, that yet there was a good signe, that loue was not quite gone, though it was in some sort lessened and enfeebled,
showing, that yet there was a good Signen, that love was not quite gone, though it was in Some sort lessened and enfeebled,
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because she hated the workes of the Nicolaitans:
Because she hated the works of the Nicolaitans:
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Thus with a bitter potion, sending her a manus Christi; Christ folding vp (as it were) a pill in gold, that it might bee let downe the more pleasantly.
Thus with a bitter potion, sending her a manus Christ; christ folding up (as it were) a pill in gold, that it might be let down the more pleasantly.
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Hauing finished the matter, he comes to conclude: in which, first by a solemne O yes, hee makes attention;
Having finished the matter, he comes to conclude: in which, First by a solemn Oh yes, he makes attention;
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and for a close, makes a most comfortable promise to such who should ouercome, outwrestling by repentance such tentation,
and for a close, makes a most comfortable promise to such who should overcome, outwrestling by Repentance such tentation,
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as accompanies these declinings, viz. that they should haue further reuelation of Christ made in them,
as Accompanies these declinings, viz. that they should have further Revelation of christ made in them,
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and further communion for the present by grace with him; and hereafter the blessed fruition of him in glory.
and further communion for the present by grace with him; and hereafter the blessed fruition of him in glory.
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The summe of these words to be handled is this: though many good things be found with thee, yet thy first loue is left;
The sum of these words to be handled is this: though many good things be found with thee, yet thy First love is left;
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the flame of thy loue which reached to heauen, wasted all inordinate concupiscence, and was fruitfull in good workes, this is sunke downe and quenched;
the flame of thy love which reached to heaven, wasted all inordinate concupiscence, and was fruitful in good works, this is sunk down and quenched;
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therefore aduise with thy selfe, and well consider how thou art fallen (as it were) from heauen to earth; iudge this thine owne iniquitie;
Therefore advise with thy self, and well Consider how thou art fallen (as it were) from heaven to earth; judge this thine own iniquity;
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turning from it, returne to God in the waies of righteousnesse, bringing forth the same fruits of liuely loue, which heretofore haue been discerned in thee.
turning from it, return to God in the ways of righteousness, bringing forth the same fruits of lively love, which heretofore have been discerned in thee.
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Thus we may fitly come to the considerations, which may directly be deduced from these words for our further instruction.
Thus we may fitly come to the considerations, which may directly be deduced from these words for our further instruction.
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First, that these Ephesians are chalenged to haue left their first loue, wee see what is the condition of Christians;
First, that these Ephesians Are challenged to have left their First love, we see what is the condition of Christians;
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come to some good state, they are ready to decline; when now they haue made great proceeding in loue, they are ready to coole againe.
come to Some good state, they Are ready to decline; when now they have made great proceeding in love, they Are ready to cool again.
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Euen as it is in the body, when it is in the most excellent temperature, the durance thereof is not long;
Eve as it is in the body, when it is in the most excellent temperature, the durance thereof is not long;
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so it is in the soule also, when it is in the best taking, euen then it is subiect to alteration. So the Galathians, the Israelites;
so it is in the soul also, when it is in the best taking, even then it is Subject to alteration. So the Galatians, the Israelites;
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how soone did the one fall from the Gospell, and the other from their ioy in that God, which had deliuered them? Such is our frailty,
how soon did the one fallen from the Gospel, and the other from their joy in that God, which had Delivered them? Such is our frailty,
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and such are Satans enterprises against vs. But for more full opening of this point, two things shall be vnfolded;
and such Are Satan enterprises against us But for more full opening of this point, two things shall be unfolded;
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first, what it is the true Christians fall from, when they leaue their loue: 2. whence it comes, ye being so wel proceeded they decline.
First, what it is the true Christians fallen from, when they leave their love: 2. whence it comes, you being so well proceeded they decline.
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To the first let, that it is not the transitorie flashing, the sweetnesse, the delight, or gladnesse in heart which wee feele in our first loue.
To the First let, that it is not the transitory flashing, the sweetness, the delight, or gladness in heart which we feel in our First love.
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For this which comes not so much from the things of our peace, as from the nouelty of them;
For this which comes not so much from the things of our peace, as from the novelty of them;
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from this, that the light of them doth first shine vnto vs;
from this, that the Light of them does First shine unto us;
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this which by reason of such circumstance is in vs, may bee lost and left without sinne:
this which by reason of such circumstance is in us, may be lost and left without sin:
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the Angels loue workes somewhat in them touching the conuersion of a sinner, when now he is first conuerted, which constantly abides not with them:
the Angels love works somewhat in them touching the conversion of a sinner, when now he is First converted, which constantly abides not with them:
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as for example, the ioy there mentioned, Luk. 15. Secondly, I say it was not that diuine quality of loue, which the spirit of God bringeth forth in regenerating of vs;
as for Exampl, the joy there mentioned, Luk. 15. Secondly, I say it was not that divine quality of love, which the Spirit of God brings forth in regenerating of us;
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for this could not bee lost, it being part of our new birth which abideth;
for this could not be lost, it being part of our new birth which Abideth;
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according to that, Hee who is borne of God sinneth not, for the seede of God abideth him:
according to that, He who is born of God Sinneth not, for the seed of God Abideth him:
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and Cor. 1.13, Loue faileth not;
and Cor. 1.13, Love Faileth not;
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not onely because for the kind it abides in heauen, but because the selfe same in number, which by the spirit is brought forth in vs, shall neuer haue end;
not only Because for the kind it abides in heaven, but Because the self same in number, which by the Spirit is brought forth in us, shall never have end;
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it being such a diuine fier, which no waters of tentation can quench and extinguish.
it being such a divine fire, which no waters of tentation can quench and extinguish.
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It remaines then, that they are said to haue left their first loue, in regard that their outward works (which are as conspicuous fruits growing out of this tree of loue), in regard, I say, that these were decayed and impaired, they are said to haue left their first loue.
It remains then, that they Are said to have left their First love, in regard that their outward works (which Are as conspicuous fruits growing out of this tree of love), in regard, I say, that these were decayed and impaired, they Are said to have left their First love.
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These are all of them things subiect to alteration: though the diuine quality of Christ remaine with vs;
These Are all of them things Subject to alteration: though the divine quality of christ remain with us;
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the Scripture makes this, to be rooted in loue, a distinct thing from hauing loue.
the Scripture makes this, to be rooted in love, a distinct thing from having love.
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Paul therefore asking in the third of the Ephesians, in behalfe of them, that they might bee rooted in loue,
Paul Therefore asking in the third of the Ephesians, in behalf of them, that they might be rooted in love,
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and so made able to apprehend more perfectly the loue of God to them in Christ, aimes at some singular degree of affection.
and so made able to apprehend more perfectly the love of God to them in christ, aims At Some singular degree of affection.
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For as plants are not (when presently set first) deeply rooted:
For as plants Are not (when presently Set First) deeply rooted:
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so these diuine graces, faith, loue, &c, grow vp in vs to such a rooted firmenesse,
so these divine graces, faith, love, etc., grow up in us to such a rooted firmness,
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and setlednesse, that wee are not easily moued and troubled in the practice of them. A man loues truly at first, yet lesse groundedly.
and Settledness, that we Are not Easily moved and troubled in the practice of them. A man loves truly At First, yet less groundedly.
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Whence it is, that little enticements allure him, and withdraw him into naps of spirituall forgetfulnesse;
Whence it is, that little enticements allure him, and withdraw him into naps of spiritual forgetfulness;
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little snibs dismay him, and make him shrinke in; little things make him doubt of Gods loue to him;
little snibs dismay him, and make him shrink in; little things make him doubt of God's love to him;
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yea, of his owne perseuering in loue to God:
yea, of his own persevering in love to God:
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but being better acquainted by experience with the Lords fidelity, mercy, patience, &c, he takes rooting more and more in this holy affection.
but being better acquainted by experience with the lords Fidis, mercy, patience, etc., he Takes rooting more and more in this holy affection.
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Now it is so, that the loue of these Ephesians began to hang more loose in them, then somtime it was wont.
Now it is so, that the love of these Ephesians began to hang more lose in them, then sometime it was wont.
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For looke as any thing that now stands stedy, may come to bee loosened, yet remaine the thing it was before, though not firme as before; so it is in loue:
For look as any thing that now Stands steady, may come to be loosened, yet remain the thing it was before, though not firm as before; so it is in love:
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so ioynts that are loosened, yet remaine ioynts. Secondly, the operation, the feruent mouing of loue was growne remisse.
so Joints that Are loosened, yet remain Joints. Secondly, the operation, the fervent moving of love was grown remiss.
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For looke as in materiall fiers, the feruent heate may slake, and fier still abide;
For look as in material fierce, the fervent heat may slake, and fire still abide;
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as in the body, the powers of hearing and seeing are safe (as in sleepe),
as in the body, the Powers of hearing and seeing Are safe (as in sleep),
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though the exercise of them bee ceased and bound for a time:
though the exercise of them be ceased and bound for a time:
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euen so our loue, which (like a fier) groweth further and further kindled in vs for a time, may be by some occasions abated, in regard of the feruor and heate,
even so our love, which (like a fire) grows further and further kindled in us for a time, may be by Some occasions abated, in regard of the feruor and heat,
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when yet the being of it is still continued.
when yet the being of it is still continued.
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Thirdly, in regard of works, which the operation of their loue produced in their soules inwardly,
Thirdly, in regard of works, which the operation of their love produced in their Souls inwardly,
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and toward God and man outwardly, in this regard they were declined.
and towards God and man outwardly, in this regard they were declined.
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In their soules, the light of the Lord did not discusse the clouds of selfe and earthly lustings, as it had done formerly;
In their Souls, the Light of the Lord did not discuss the Clouds of self and earthly lustings, as it had done formerly;
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nor were their duties such now, as sometime they had been toward God and man.
nor were their duties such now, as sometime they had been towards God and man.
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Looke as in the Sunne, the essentiall brightnes remaining the same, the effect neuerthelesse of it in dispersing clouds,
Look as in the Sun, the essential brightness remaining the same, the Effect nevertheless of it in dispersing Clouds,
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and in lightening the ayre is somtime diminished, sometime quite eclipsed:
and in lightning the air is sometime diminished, sometime quite eclipsed:
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so here the diuine nature or light of loue remaining, yet the effect thereof in their soules, both in clearing them from earthly desires, & false loues;
so Here the divine nature or Light of love remaining, yet the Effect thereof in their Souls, both in clearing them from earthly Desires, & false loves;
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as also in making them fruitfull in good duties, this effect of it was nothing for measure, such as once might haue been obserued in them.
as also in making them fruitful in good duties, this Effect of it was nothing for measure, such as once might have been observed in them.
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Now if you aske, whence it comes to passe, that a man hauing made good proceedings, should decay in his loue; I answere:
Now if you ask, whence it comes to pass, that a man having made good proceedings, should decay in his love; I answer:
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First, from a secret sloth, which makes vs wearie of well doing. A dull Asses trot will not last long:
First, from a secret sloth, which makes us weary of well doing. A dull Asses trot will not last long:
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such wee are of our selues, there being a spirituall sluggishnesse hanging about our bones, which is still ready to returne on vs. For this it is that the Scripture calleth on vs, Bee not slothfull, Hebr. 6. Secondly, the longer wee are occupied in any thing, the more wee are taken with a satiety of it.
such we Are of our selves, there being a spiritual sluggishness hanging about our bones, which is still ready to return on us For this it is that the Scripture calls on us, be not slothful, Hebrew 6. Secondly, the longer we Are occupied in any thing, the more we Are taken with a satiety of it.
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This we see proues true euen in the delights of nature;
This we see Proves true even in the delights of nature;
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no wonder then if Manna grow no meate with vs, if heauenly things and courses seeme lesse tastfull, while they are continued;
no wonder then if Manna grow no meat with us, if heavenly things and courses seem less tasteful, while they Are continued;
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especially while we neglect to take paines with our hearts, that we may come to the thankful vnderstanding of so great benefits;
especially while we neglect to take pains with our hearts, that we may come to the thankful understanding of so great benefits;
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and on the other side, to the prudent obseruation of our wants;
and on the other side, to the prudent observation of our Wants;
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whether wee looke at the inward frame of our soules, or at any dutie which we performe.
whither we look At the inward frame of our Souls, or At any duty which we perform.
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Thirdly, we see that the more we goe to the perfection of any thing, the more difficulty we finde:
Thirdly, we see that the more we go to the perfection of any thing, the more difficulty we find:
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now when wee come to meet with hardnesse, there wee are ready (without strength ministred) to slack our endeauour,
now when we come to meet with hardness, there we Are ready (without strength ministered) to slack our endeavour,
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and thinke with the sluggard, Better an handfull with ease, then farre more with disquietnesse.
and think with the sluggard, Better an handful with ease, then Far more with disquietness.
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Fourthly, the diuell, by sinnes of time and persons among whom we liue, much weakens our loue;
Fourthly, the Devil, by Sins of time and Persons among whom we live, much weakens our love;
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through the abundance of iniquitie loue shall waxe cold.
through the abundance of iniquity love shall wax cold.
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Sometime the example of others (like a backe-byas) drawing vs from the precisenesse of our care in some duties, in which wee endeauoured before to walke with God:
Sometime the Exampl of Others (like a back-bias) drawing us from the preciseness of our care in Some duties, in which we endeavoured before to walk with God:
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otherwise the scoffing, and iniurious spightfulnesse of wicked ones, making vs affraid to shew our loue as we would and should with liberty beseeming.
otherwise the scoffing, and injurious spightfulnesse of wicked ones, making us afraid to show our love as we would and should with liberty beseeming.
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Euen as a damp puts out a light:
Eve as a damp puts out a Light:
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so this fog of sin suffocates and smothers the lightsome blaze of loue, though it cannot quench it throughout in vs. Lastly, the diuell commonly fastens vpon vs a spirituall security and fulnesse,
so this fog of since suffocates and smothers the lightsome blaze of love, though it cannot quench it throughout in us Lastly, the Devil commonly fastens upon us a spiritual security and fullness,
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when we are somewhat proceeded (whereas wee should forget what is passed);
when we Are somewhat proceeded (whereas we should forget what is passed);
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and being secure and full, we watch lesse against such things, as by little and little quench the spirit in vs. Now seeing this is the condition of Christians in good estate, it must bee as a glasse to vs, wherein we may behold our frailty.
and being secure and full, we watch less against such things, as by little and little quench the Spirit in us Now seeing this is the condition of Christians in good estate, it must be as a glass to us, wherein we may behold our frailty.
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Did these, when now they were gone on farre in grace, did they then giue in and decline? though it be the state of some onely,
Did these, when now they were gone on Far in grace, did they then give in and decline? though it be the state of Some only,
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yet it must breed a holy terrour in vs all, making vs listen to the counsell, Let him that stands, take heed lest he fall.
yet it must breed a holy terror in us all, making us listen to the counsel, Let him that Stands, take heed lest he fallen.
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Especially, we must be carefull, because wee liue in the last times, wherein this cold fit growes a popular disease:
Especially, we must be careful, Because we live in the last times, wherein this cold fit grows a popular disease:
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the loue of many shall waxe cold through abundance of iniquity.
the love of many shall wax cold through abundance of iniquity.
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Now as liuing where some bodily contagious disease raigneth, we will looke to our selues more carefully:
Now as living where Some bodily contagious disease Reigneth, we will look to our selves more carefully:
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so we must proportionably bee circumspect for our soules, that they bee not infected by this common contagion.
so we must proportionably be circumspect for our Souls, that they be not infected by this Common contagion.
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Some thinke that when we teach, that true loue, where it is once, there it is euer, and so of true grace;
some think that when we teach, that true love, where it is once, there it is ever, and so of true grace;
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there is opened a window to security, and we make men warrants to liue as they list:
there is opened a window to security, and we make men warrants to live as they list:
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but there is no such matter, while we teach that they may fall into such languishing sicknesses,
but there is no such matter, while we teach that they may fallen into such languishing Sicknesses,
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as will make their conditions seeme a liuing death, rather then otherwise.
as will make their conditions seem a living death, rather then otherwise.
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Were the conditions of our bodies immortal, yet such, as on any mis-diet might contract painfull and fearfull sicknesses;
Were the conditions of our bodies immortal, yet such, as on any misdiet might contract painful and fearful Sicknesses;
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should wee then haue cause to be secure, & cast away all care of dieting our selues? so it is in our soules;
should we then have cause to be secure, & cast away all care of dieting our selves? so it is in our Souls;
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though this life of loue is eternall, yet it is subiect to such languishing maladies without the greater care taken, that none of vs in this respect can want a sufficient spurre to incite our diligence.
though this life of love is Eternal, yet it is Subject to such languishing maladies without the greater care taken, that none of us in this respect can want a sufficient spur to incite our diligence.
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I will deferre a further word of exhortation to the next instruction.
I will defer a further word of exhortation to the next instruction.
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Marke then as these fell away in their loue, so the Lord challenges them for it,
Mark then as these fell away in their love, so the Lord challenges them for it,
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as a thing much displeasing his Maiesty, and dangerous to their soules.
as a thing much displeasing his Majesty, and dangerous to their Souls.
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Obserue hence, that coldnesse and remisnesse in the courses of such as are religious, much offend God.
Observe hence, that coldness and remissness in the courses of such as Are religious, much offend God.
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God accurseth such as doe his worke slothfully, though he bid them sheath their swords in the blood of others:
God accurseth such as do his work slothfully, though he bid them sheath their swords in the blood of Others:
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and the luke-warme Christian, that is neither hot nor cold, the Lords stomacke beares not.
and the lukewarm Christian, that is neither hight nor cold, the lords stomach bears not.
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To lend the clearer light to the doctrine, we must first know what this sinfull remisnesse is:
To lend the clearer Light to the Doctrine, we must First know what this sinful remissness is:
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secondly, why it is so displeasing and harmefull.
secondly, why it is so displeasing and harmful.
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For the first, a man is not to thinke all that a remisse course (here challenged), which comes short of some more powerfull and fruitfull straine in his course of life, which he hath passed.
For the First, a man is not to think all that a remiss course (Here challenged), which comes short of Some more powerful and fruitful strain in his course of life, which he hath passed.
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For there are degrees of diligence, and the least well accepted with God.
For there Are Degrees of diligence, and the least well accepted with God.
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Euen as an industrious husband hath some seasons, wherein his labour is double to that it is ordinarily,
Eve as an Industria husband hath Some seasons, wherein his labour is double to that it is ordinarily,
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and yet his course is at no time idle:
and yet his course is At no time idle:
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so a spirituall good husband, may (on occasions) be lifted to such powerfull endeauour, which he hath not continuing with him at all times,
so a spiritual good husband, may (on occasions) be lifted to such powerful endeavour, which he hath not Continuing with him At all times,
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and yet be farre from this sinfull remisnesse.
and yet be Far from this sinful remissness.
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Secondly, it is not a remisse, feeble, weake walking, which proceedeth from a spirituall faintnesse in vs, being vnder many tentations;
Secondly, it is not a remiss, feeble, weak walking, which Proceedeth from a spiritual faintness in us, being under many tentations;
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for euen feeble and remisse actions in this season, are no small labour of our loue, and most acceptable to God;
for even feeble and remiss actions in this season, Are no small labour of our love, and most acceptable to God;
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we must not goe all by quantity.
we must not go all by quantity.
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A sicke man may shew more labour, and tire his feebled strength more, in doing that which in two houres might bee dispatched,
A sick man may show more labour, and tire his feebled strength more, in doing that which in two hours might be dispatched,
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then a sound man can shew in a whole dayes worke.
then a found man can show in a Whole days work.
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For though the sound man doth more in quantity, yet he doth lesse in proportion then the sicke,
For though the found man does more in quantity, yet he does less in proportion then the sick,
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so farre the sicke is from being idle.
so Far the sick is from being idle.
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Euen as the rich men that offered, though they gaue more in quantitie then the widow;
Eve as the rich men that offered, though they gave more in quantity then the widow;
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yet she did more in proportion (if her ability be considered) then they all.
yet she did more in proportion (if her ability be considered) then they all.
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It therefore not being a comparatiue remisnesse, which may be so termed, in regard of more extraordinary bestirring our selues, nor yet a feeble remisnesse;
It Therefore not being a comparative remissness, which may be so termed, in regard of more extraordinary bestirring our selves, nor yet a feeble remissness;
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what remaines, but that it should bee such a remisnesse, as commeth from spirituall sloth, caused in vs by lusts, which we haue in some degree entertained? Forwhè„ lusts do get the vpper hand so ouer vs, that we striue not with them,
what remains, but that it should be such a remissness, as comes from spiritual sloth, caused in us by Lustiest, which we have in Some degree entertained? Forwhen Lustiest do get the upper hand so over us, that we strive not with them,
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but goe on in them, though they eat out the life and power which we felt in our courses,
but go on in them, though they eat out the life and power which we felt in our courses,
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and make vs that we can be well enough, though we feele not our communion with God in that measure we were wont;
and make us that we can be well enough, though we feel not our communion with God in that measure we were wont;
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this is euer ioyned with a sinfull falling from the loue in which we walked.
this is ever joined with a sinful falling from the love in which we walked.
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Now the reason wherein this comes to be so offensiue, is taken from Gods coniugall loue, which makes him holily iealous of the loue of his people.
Now the reason wherein this comes to be so offensive, is taken from God's conjugal love, which makes him holily jealous of the love of his people.
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What doth a louing husband take so grieuously as the finding want of loue in his spouse;
What does a loving husband take so grievously as the finding want of love in his spouse;
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as to spie the hart of her withdrawne, that it is not as it was heretofore toward him? and it is harmfull to vs, by causing sometime outward chastisement (as sloth in scholers & seruants, forceth correction from gouernors), by causing vncessantly a wasting of the life of grace in vs. For as fier not blowne, goes out;
as to spy the heart of her withdrawn, that it is not as it was heretofore towards him? and it is harmful to us, by causing sometime outward chastisement (as sloth in Scholars & Servants, forceth correction from Governors), by causing uncessantly a wasting of the life of grace in us For as fire not blown, Goes out;
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so this loue, when we are growne cold and remisse, dies away, & fals into a dangerous swoune, which makes our states not a little frightfull.
so this love, when we Are grown cold and remiss, die away, & falls into a dangerous swoon, which makes our states not a little frightful.
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This then being a thing so displeasing and hurtfull, we must examine our selues how it is with vs,
This then being a thing so displeasing and hurtful, we must examine our selves how it is with us,
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whether we haue not taken some spice of this cold.
whither we have not taken Some spice of this cold.
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If wee would apply our consideration nationally, what doth the Atheisme, the meere brood of Arrians, the swarming of Papists, the drunkennesse, vncleannes of these time proclaime,
If we would apply our consideration nationally, what does the Atheism, the mere brood of Arians, the swarming of Papists, the Drunkenness, uncleanness of these time proclaim,
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but that our loue is in some measure left? But wee will straine this string no further,
but that our love is in Some measure left? But we will strain this string no further,
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because it is the best for vs to weare our eyes at home;
Because it is the best for us to wear our eyes At home;
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if wee looke to our selues personally, shall we finde it otherwise? Cannot wee many of vs take pleasure in the company of such, who care not how they prouoke our heauenly husband? doe not we walke without feeling, feare of offending our God? cannot we passe ouer our offences lightly, casting that at our heeles, which grieues his heart? cannot we slight ouer our duties,
if we look to our selves personally, shall we find it otherwise? Cannot we many of us take pleasure in the company of such, who care not how they provoke our heavenly husband? do not we walk without feeling, Fear of offending our God? cannot we pass over our offences lightly, casting that At our heals, which grieves his heart? cannot we slight over our duties,
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and put God off with such sorrie seruice, as if any thing were good enough for him? haue we not had sometime good purposes and endeauours, from which now we are fallen? If wee be priuie to these things, it is too sure, our first loue is exceedingly abated.
and put God off with such sorry service, as if any thing were good enough for him? have we not had sometime good Purposes and endeavours, from which now we Are fallen? If we be privy to these things, it is too sure, our First love is exceedingly abated.
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In the second place, we must awaken our hearts, and stirre them vp to this loue.
In the second place, we must awaken our hearts, and stir them up to this love.
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Let vs thinke, Lord, should I offer this measure to an earthly husband, neuer to bee afraid after doing that, which I knew would displease him;
Let us think, Lord, should I offer this measure to an earthly husband, never to be afraid After doing that, which I knew would displease him;
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to take delight insuch (I knew) neuer bare him good will;
to take delight insuch (I knew) never bore him good will;
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would it not make me blush? how much lesse ought I to vse thy Maiesty so iniuriously? We brooke not, that loue should not grow in them toward vs, with whom we are married;
would it not make me blush? how much less ought I to use thy Majesty so injuriously? We brook not, that love should not grow in them towards us, with whom we Are married;
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why should our loue be lessened to thee? We would checke our selues in affoording vnchast fauours to men;
why should our love be lessened to thee? We would check our selves in affording unchaste favours to men;
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what cause haue we to take vp our selues, that our affections giue such vnchast kisses to these earthly delights;
what cause have we to take up our selves, that our affections give such unchaste Kisses to these earthly delights;
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and dwell so in the imbrace of them, that they are indisposed, & wanting deuotion toward thy Maiesty? O let vs take words to our selues and blow this sparke, that it may flame vpward toward our God.
and dwell so in the embrace of them, that they Are indisposed, & wanting devotion towards thy Majesty? O let us take words to our selves and blow this spark, that it may flame upward towards our God.
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If while our hearts are in the loue of some louely creature, we finde such sweetnesse;
If while our hearts Are in the love of Some lovely creature, we find such sweetness;
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what a heauen should they feele, did they loue the Lord affectionately? in this loue there would be no lacke.
what a heaven should they feel, did they love the Lord affectionately? in this love there would be no lack.
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Againe, while we haue not some warmth of loue in our courses, nought we do is accepted.
Again, while we have not Some warmth of love in our courses, nought we do is accepted.
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If I would giue my body to be burned, and wanted loue (saith the Apostle), it profited nothing.
If I would give my body to be burned, and wanted love (Says the Apostle), it profited nothing.
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Euen as no office is acceptable to a husband from a wife, when the loue of her heart is withdrawne and cooled.
Eve as no office is acceptable to a husband from a wife, when the love of her heart is withdrawn and cooled.
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On the contrary, it should prouoke vs to renue our loue, because while this is liuely in vs, God sees many faults, and sees them not:
On the contrary, it should provoke us to renew our love, Because while this is lively in us, God sees many Faults, and sees them not:
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as in Dauid, whom God counted after his heart, but in the matter of Vriah. It is plaine, that God did not looke at any infirmities,
as in David, whom God counted After his heart, but in the matter of Uriah. It is plain, that God did not look At any infirmities,
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while his seruant (in this maine matter of spiritual loue) kept vpright with him.
while his servant (in this main matter of spiritual love) kept upright with him.
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Looke as it is betweene husband and wife, while loue and fidelity are kept inuiolable, little faults are not obserued and stood vpon so,
Look as it is between husband and wife, while love and Fidis Are kept inviolable, little Faults Are not observed and stood upon so,
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as to make falling out betwixt them; so it is twixt God and his people:
as to make falling out betwixt them; so it is betwixt God and his people:
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while this heate of loue is stirred vp in our courses, our soules shall be preserued in healthsome state, and grace encreased.
while this heat of love is stirred up in our courses, our Souls shall be preserved in healthsome state, and grace increased.
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For as that exercise, which doth stirre vp the naturall heate, if it be but ad ruborem vsque, doth benefit the body, wasting (in some degree) the superfluities, which are ready to breed ensuing sicknesse:
For as that exercise, which does stir up the natural heat, if it be but ad ruborem vsque, does benefit the body, wasting (in Some degree) the superfluities, which Are ready to breed ensuing sickness:
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So not onely those eminent mouings of loue, wherein shee exceedes her selfe;
So not only those eminent movings of love, wherein she exceeds her self;
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but euery course which is with life and power of loue in any measure, encreaseth and stablisheth grace,
but every course which is with life and power of love in any measure, increases and stablisheth grace,
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and consumes the reliques of corruption in vs.
and consumes the Relics of corruption in us
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Finally, if nothing will moue vs to weane our affections, and set them more feruently on the Lord;
Finally, if nothing will move us to wean our affections, and Set them more fervently on the Lord;
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but that we will goe on key-cold (in a manner) to God-ward: then the Lord will not faile to pay vs home with our owne coyne;
but that we will go on key-cold (in a manner) to Godward: then the Lord will not fail to pay us home with our own coin;
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and make these things breed vs smart, which wee haue most inordinately loued, to his great dishonour.
and make these things breed us smart, which we have most inordinately loved, to his great dishonour.
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Thus hauing considered the disease, we come to the remedie, which stands in a double practice:
Thus having considered the disease, we come to the remedy, which Stands in a double practice:
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the one preparatiue to the other; the one of remembring whence she was fallen;
the one preparative to the other; the one of remembering whence she was fallen;
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the other of repenting, which is set forth by the fruit of it, Repent and doe thy first workes.
the other of repenting, which is Set forth by the fruit of it, repent and do thy First works.
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In the first we are to marke two things; first, the action commanded, Remember. Secondly, the obiect of it, whence thou art fallen.
In the First we Are to mark two things; First, the actium commanded, remember. Secondly, the Object of it, whence thou art fallen.
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Whence wee obserue, with what our memories are to be taken vp; euen with our estates, and the declinings of them.
Whence we observe, with what our memories Are to be taken up; even with our estates, and the declinings of them.
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For opening this doctrine, two things must be insisted on. First, we must open what remembrance is, what it containeth within the compasse of it.
For opening this Doctrine, two things must be insisted on. First, we must open what remembrance is, what it Containeth within the compass of it.
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Secondly, what is to be remembred of vs. For the first, as we see it is with man, hee hath some worke without doores, vvhich he goes out to; some he doth, staying vvithin:
Secondly, what is to be remembered of us For the First, as we see it is with man, he hath Some work without doors, which he Goes out to; Some he does, staying within:
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so the mind doth some things vvithout, some things it doth retired into it selfe, keeping vvithin it self,
so the mind does Some things without, Some things it does retired into it self, keeping within it self,
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and vvorking onely on it selfe; as when it remembers or deliberates on any matter.
and working only on it self; as when it remembers or deliberates on any matter.
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Novv euery vvorking of the mind, tends either to this end, that vve may knovv better by meanes of it;
Now every working of the mind, tends either to this end, that we may know better by means of it;
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or that vve might doe somthing that is behoouefull.
or that we might do something that is behooveful.
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Novv this remembrance is a certaine operation of the soule vvithin it selfe, vvhereby vve thinke on things forgotten;
Now this remembrance is a certain operation of the soul within it self, whereby we think on things forgotten;
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to the end vve may be stirred vp to such conscionable practice, as the nature of the thing remembred requires. It containes three things;
to the end we may be stirred up to such conscionable practice, as the nature of the thing remembered requires. It contains three things;
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first, an entring into our selues;
First, an entering into our selves;
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vvhen a man returneth into his thoughts, no longer vvandring to and fro in these outvvard things, in vvhich he had (after a sort) lost and forgotten himselfe:
when a man returns into his thoughts, no longer wandering to and from in these outward things, in which he had (After a sort) lost and forgotten himself:
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For this is the beginning of that remembrance vvhich leades to repentance; See Deut. 30.1. 1. King. 8.47.
For this is the beginning of that remembrance which leads to Repentance; See Deuteronomy 30.1. 1. King. 8.47.
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Secondly, a bethinking and calling things to mind so farre, as to know how things stand with vs. Thirdly,
Secondly, a bethinking and calling things to mind so Far, as to know how things stand with us Thirdly,
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when we are bid remember, we are enioyned to set our hearts on, keepe in mind, consider the state we are in,
when we Are bid Remember, we Are enjoined to Set our hearts on, keep in mind, Consider the state we Are in,
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and consequences of it, Psal. 50.22, Consider this ye that forget God. Where consideration and forgetfulnesse are opposed.
and consequences of it, Psalm 50.22, Consider this you that forget God. Where consideration and forgetfulness Are opposed.
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I considered my wayes, and so repented. Thus you see, what this duty of remembrance includes in it.
I considered my ways, and so repented. Thus you see, what this duty of remembrance includes in it.
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Now for the matter to be remembred, it is our estate, and the declining of it.
Now for the matter to be remembered, it is our estate, and the declining of it.
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For next to God, we are to haue our owne estates in mind;
For next to God, we Are to have our own estates in mind;
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both what they were before grace, Eph. 2. for it doth make vs thankfull, diligent, humble:
both what they were before grace, Ephesians 2. for it does make us thankful, diligent, humble:
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we must not, with the Priest, forget our old Clerk-ship; we must still carrie in mind our naturall estate, to the ends aboue named.
we must not, with the Priest, forget our old Clerkship; we must still carry in mind our natural estate, to the ends above nam.
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Secondly, we must remember our estates since grace;
Secondly, we must Remember our estates since grace;
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both in regard of our frailty and pronenesse to fall, though we stand through Gods protection and supportance:
both in regard of our frailty and proneness to fallen, though we stand through God's protection and supportance:
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for this will make vs meeke to others, Galath. 6.1, and watchfull ouer our selues. Secondly, in regard of our falles since we receiued grace;
for this will make us meek to Others, Galatians. 6.1, and watchful over our selves. Secondly, in regard of our falls since we received grace;
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whether they be such, of which we hauing repented, find them already pardoned, Deut. 9.7; or whether they be such falles, in which wee haue lien hitherto durtily, not awaking our selues to repentance.
whither they be such, of which we having repented, find them already pardoned, Deuteronomy 9.7; or whither they be such falls, in which we have lain hitherto dirtily, not awaking our selves to Repentance.
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And this last remembrance is required of these Ephesians, that they should remember and consider how much they were declined,
And this last remembrance is required of these Ephesians, that they should Remember and Consider how much they were declined,
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though they little tooke it to heart.
though they little took it to heart.
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For this duty is needfull, that we may feele in our selues a spurre to repentance, in which the face is writhen awry so vnseemly.
For this duty is needful, that we may feel in our selves a spur to Repentance, in which the face is writhen awry so unseemly.
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The sight of our naturall deformity in a glasse, stirs vp nature to inforce her selfe to remoue it:
The sighed of our natural deformity in a glass, stirs up nature to enforce her self to remove it:
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so here the looking wishly on our spirituall deformity, excites euen feeble grace to doe her vtmost endeauour for correcting it.
so Here the looking wishly on our spiritual deformity, excites even feeble grace to do her utmost endeavour for correcting it.
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This which hath been spoken, serues to conuince many, who liue neuer once retuning to their harts,
This which hath been spoken, serves to convince many, who live never once retuning to their hearts,
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and considering their state in such wise, as might make them wise to saluation.
and considering their state in such wise, as might make them wise to salvation.
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Many goe like hooded haukes, neuer once thinking on that which hurts them, till their soules are ready to fly from their bodies, and their condition helplesse.
Many go like hooded hawks, never once thinking on that which hurts them, till their Souls Are ready to fly from their bodies, and their condition helpless.
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For partly the soule (as it is said of the harlot, whose feet keepe not at home) the soule (I say) liues in the senses more then in it selfe:
For partly the soul (as it is said of the harlot, whose feet keep not At home) the soul (I say) lives in the Senses more then in it self:
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as an vnchast mans heart is more with his mistrisse, then at home with himselfe: so our soules wedded inordinately to this flesh, are more occupied about these sensible things,
as an unchaste men heart is more with his mistress, then At home with himself: so our Souls wedded inordinately to this Flesh, Are more occupied about these sensible things,
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and dwell more in them then in themselues.
and dwell more in them then in themselves.
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Againe, Satan is most malitious to hold vs chat (as it were), and keepe vs occupied till this time and ride of saluation be ouerslipped:
Again, Satan is most malicious to hold us chat (as it were), and keep us occupied till this time and ride of salvation be overslipped:
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and finally, the exercise so little sutes to an impenitent heart (for men that are bankrupts, what pleasure take they in reuiewing their bookes?), that almost none entring into himselfe, calles to mind and fixedly holds his heart to thinke on things of this nature.
and finally, the exercise so little suits to an impenitent heart (for men that Are Bankrupts, what pleasure take they in reviewing their books?), that almost none entering into himself, calls to mind and fixedly holds his heart to think on things of this nature.
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This neglect (like a flood-gate opened) letteth in all euill and impenitency.
This neglect (like a floodgate opened) lets in all evil and impenitency.
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What makes men sweare, bowze, giue place to their lusts, goe on in hardnesse of heart? is it not that they are ignorant,
What makes men swear, bowze, give place to their Lustiest, go on in hardness of heart? is it not that they Are ignorant,
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or that they haue an erroneous iudgement, as if these were lawfull, and repentance needlesse? it is forgetting themselues, and neuer once considering what they doe, and how they goe on.
or that they have an erroneous judgement, as if these were lawful, and Repentance needless? it is forgetting themselves, and never once considering what they do, and how they go on.
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Secondly, we must make conscience to exercise our remembrance about this subiect, euen what sweruings and declinings haue ouertaken vs. In our bodies and estates we will quickly marke what is amisse, and not easily forget it:
Secondly, we must make conscience to exercise our remembrance about this Subject, even what swervings and declinings have overtaken us In our bodies and estates we will quickly mark what is amiss, and not Easily forget it:
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If matter of wrong be done to vs, it stickes in memory, as if it were written in brasse:
If matter of wrong be done to us, it sticks in memory, as if it were written in brass:
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we are not weary of remembring earthly things, such is our estimation of them, and familiar acquaintance with them.
we Are not weary of remembering earthly things, such is our estimation of them, and familiar acquaintance with them.
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Shal we onely be wanting to our selues in remembring here, when our saluation lieth vpon it? therefore as you will haue the latter end peace,
Shall we only be wanting to our selves in remembering Here, when our salvation lies upon it? Therefore as you will have the latter end peace,
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so remember your wayes, sinnes, declinings; the more you remember them, the more God will forget them (protionably to that,
so Remember your ways, Sins, declinings; the more you Remember them, the more God will forget them (protionably to that,
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If we condemne our selues, God will not condemne vs), and we had need hold our hearts to the remembrance of them;
If we condemn our selves, God will not condemn us), and we had need hold our hearts to the remembrance of them;
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they will not heare lightly on this side.
they will not hear lightly on this side.
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Such is the loue in vs to our naturall good, and care to auoid sicknesse, pouerty;
Such is the love in us to our natural good, and care to avoid sickness, poverty;
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that we cannot so soone call to mind our defects and dangers, but that we apprehend them, and turne from them.
that we cannot so soon call to mind our defects and dangers, but that we apprehend them, and turn from them.
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But so auerse are we from our heauenly good, and carelesse of spirituall dangers;
But so averse Are we from our heavenly good, and careless of spiritual dangers;
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that when we speake of them againe and againe within our selues, the soule will hardly be mooued to follow the one,
that when we speak of them again and again within our selves, the soul will hardly be moved to follow the one,
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or giue attendance to the other so, as to seeke the auoidance of them.
or give attendance to the other so, as to seek the avoidance of them.
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Alas, if we will not now be brought to thinke of our daily slips, declinings, of the grieuous sinnes in which we goe on without repentance;
Alas, if we will not now be brought to think of our daily slips, declinings, of the grievous Sins in which we go on without Repentance;
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if we will not, I say, God shall one day enlarge our memories, that they shall apprehend all our sinnes:
if we will not, I say, God shall one day enlarge our memories, that they shall apprehend all our Sins:
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yea this hardnesse of heart, which would not let them repent, when exhorted;
yea this hardness of heart, which would not let them Repent, when exhorted;
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and that in such sort, that the remorse and after-thought of them shall be as a worme that neuer dies.
and that in such sort, that the remorse and afterthought of them shall be as a worm that never die.
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He who doth most willingly forget his sinnes here, shall remember them there, most fully and painfully hereafter.
He who does most willingly forget his Sins Here, shall Remember them there, most Fully and painfully hereafter.
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To proceed to the second practice, Remember whence thou art fallen, and repent. First marke, vpon the declinings of grace he bids them repent;
To proceed to the second practice, remember whence thou art fallen, and Repent. First mark, upon the declinings of grace he bids them Repent;
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teaching, that the least declinings of grace in our selues and others, is a cause of repentance.
teaching, that the least declinings of grace in our selves and Others, is a cause of Repentance.
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The falles of others we must repent of, lest we make them ours, & inwrap our selues in their iudgements.
The falls of Others we must Repent of, lest we make them ours, & enwrap our selves in their Judgments.
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We are members of the same body with them;
We Are members of the same body with them;
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and therefore what we doe in our owne, we must in some proportion doe in their sinnes also.
and Therefore what we do in our own, we must in Some proportion do in their Sins also.
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When the health of body declined in Dauids counterfeit friends, he humbled himselfe in fasting, Psal. 35. And when one Corinthian being incestuous, was not cast forth, Saint Paul prouoketh them all to repentance.
When the health of body declined in David counterfeit Friends, he humbled himself in fasting, Psalm 35. And when one Corinthian being incestuous, was not cast forth, Saint Paul provoketh them all to Repentance.
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Now in our owne declinings we must take them betimes, lest that which is halting turne quite aside.
Now in our own declinings we must take them betimes, lest that which is halting turn quite aside.
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If a forren enemie inuade vs, wee stay not till he come to our gates, but meet him and hold him play betimes.
If a foreign enemy invade us, we stay not till he come to our gates, but meet him and hold him play betimes.
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If a bodily disease breed on vs, we loue to looke forth quickly.
If a bodily disease breed on us, we love to look forth quickly.
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Thus it should be, when sin (an enemy, yea a sicknesse to the soule) doth so much as make entrance into vs. And this is sure, that often smallest declinings are not a little dangerous.
Thus it should be, when since (an enemy, yea a sickness to the soul) does so much as make Entrance into us And this is sure, that often Smallest declinings Are not a little dangerous.
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It is seene in nature, that the most temperate distemper (such as at first is in an hectick feuer) as it is not easily found, so it is hardly cured.
It is seen in nature, that the most temperate distemper (such as At First is in an hectic fever) as it is not Easily found, so it is hardly cured.
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Thus in our soules declinings, which wee see not to be so outragious, but that we are well enough for all them, these often proue most perillous.
Thus in our Souls declinings, which we see not to be so outrageous, but that we Are well enough for all them, these often prove most perilous.
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Againe, this must moue vs betime to deale with our selues in sinne;
Again, this must move us betime to deal with our selves in sin;
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for the beginning of it (as Salomon saith of strife) is like the opening of waters;
for the beginning of it (as Solomon Says of strife) is like the opening of waters;
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little though it seeme at first, yet it will swell and rise till we be ouerflowne with it.
little though it seem At First, yet it will swell and rise till we be overflown with it.
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This therefore must checke vs, who neither repent for the declining of the people in the land,
This Therefore must check us, who neither Repent for the declining of the people in the land,
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nor the decay of grace in our selues.
nor the decay of grace in our selves.
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The truth is, that looke as in sweeping a kennell, the further it is driuen down, the more filth abounds;
The truth is, that look as in sweeping a kennel, the further it is driven down, the more filth abounds;
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so the lower ages with vs, are as sinkes receiuing all the defilements of former times,
so the lower ages with us, Are as sinks receiving all the defilements of former times,
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and our iniquities are more encreased.
and our iniquities Are more increased.
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Now if by repentance we put it not from vs, we make our selues little better then actors in present transgressions, by consenting to them.
Now if by Repentance we put it not from us, we make our selves little better then actors in present transgressions, by consenting to them.
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And for our owne particulars, wee are many of vs to be blamed, who like foolish persons let our fores putrifie, rather then open them,
And for our own particulars, we Are many of us to be blamed, who like foolish Persons let our fores putrify, rather then open them,
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and endure their dressing more timely.
and endure their dressing more timely.
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Many of vs (who till sharpe fits force vs forth) will not seeke out against our diseases. Thus ease slayeth the foolish. But let vs be wise;
Many of us (who till sharp fits force us forth) will not seek out against our diseases. Thus ease slays the foolish. But let us be wise;
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let vs not thinke all well, while we can hold vp our head, and feele not the painfull pangs of conscience.
let us not think all well, while we can hold up our head, and feel not the painful pangs of conscience.
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The child is bred, before the pangs of trauell come;
The child is bred, before the pangs of travel come;
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so the sin, it may be, hath laine a long time in vs, which if wee in time deale not with, will one day fill vs with remedilesse sorrowes.
so the since, it may be, hath lain a long time in us, which if we in time deal not with, will one day fill us with remediless sorrows.
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A good husband mends a gutter; if a tile be fallen, he supplieth another; he keepes all winde and water-tite:
A good husband mends a gutter; if a tile be fallen, he supplieth Another; he keeps all wind and water-tite:
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in like sort must we in these soules of ours, which are houses to God his spirit, we shall else bring all vpon our heads.
in like sort must we in these Souls of ours, which Are houses to God his Spirit, we shall Else bring all upon our Heads.
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And thus much for this doctrine, which in the coherence may be obserued.
And thus much for this Doctrine, which in the coherence may be observed.
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The matter it selfe, or second exercise prescribed is repentance, set downe by the effect of it, doe thy first workes. Now that against this sicke state he prescribes this remedie, Repent; we see what expels and heales all such matters in the soule, viz. repentance. This will helpe euery malady:
The matter it self, or second exercise prescribed is Repentance, Set down by the Effect of it, do thy First works. Now that against this sick state he prescribes this remedy, repent; we see what expels and heals all such matters in the soul, viz. Repentance. This will help every malady:
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were a man sicke of the consumption of his lungs, there were smal hope, it is mors lenta, but certa; well, languishing Ephesus euen in a soule-consumption is restored by repentance.
were a man sick of the consumption of his lungs, there were small hope, it is mors lenta, but Certa; well, languishing Ephesus even in a soule-consumption is restored by Repentance.
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We see in nature euery part hath a faculty of expelling what is noxious and harmfull: the lungs haue their cough;
We see in nature every part hath a faculty of expelling what is noxious and harmful: the lungs have their cough;
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the braine his sneezing, and other excretions;
the brain his sneezing, and other excretions;
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the stomacke will turne it selfe topsie turuie, but it will bring vp (by vomit) that which offends.
the stomach will turn it self topsy turuie, but it will bring up (by vomit) that which offends.
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Not to prosecute this, in stead of all these, and such like, the soule of man in this condition wherein it contracts corruption, hath this faculty of repentance put into it, whereby it empties it selfe of all that which is offensiue.
Not to prosecute this, in stead of all these, and such like, the soul of man in this condition wherein it contracts corruption, hath this faculty of Repentance put into it, whereby it empties it self of all that which is offensive.
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But for the further edifying you in this point, I will open two things: first, in what this practice stands:
But for the further edifying you in this point, I will open two things: First, in what this practice Stands:
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secondly, how we may excite repentance. The act of repentance is a certaine determination, which the vnderstanding makes and propounds.
secondly, how we may excite Repentance. The act of Repentance is a certain determination, which the understanding makes and propounds.
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Secondly, in the turning away of the will from that sinne it lay in; as now hauing it in abomination.
Secondly, in the turning away of the will from that sin it lay in; as now having it in abomination.
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Thirdly, in certaine affections and actions, which the will (now changed) excites in vs. For first, in repentance, the mind apprehends,
Thirdly, in certain affections and actions, which the will (now changed) excites in us For First, in Repentance, the mind apprehends,
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and determinately sets downe thus much, that we lie in a fearfull estate, guilty of grieuous sinne;
and determinately sets down thus much, that we lie in a fearful estate, guilty of grievous sin;
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the vnderstanding speakes these things within vs:
the understanding speaks these things within us:
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O we haue done foolishly, what is it we haue done? we are worthy to be cut off;
Oh we have done foolishly, what is it we have done? we Are worthy to be Cut off;
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we haue sinned, done wickedly, peruersly, Dan. 9. Ezech. 20. Ier. 6.8. 1 King. 8. Now while the vnderstanding speakes this in the soule, the will perceiuing by her vnderstanding, in what euill shee hath lien, turnes it selfe away, nilling and hauing in abomination the sinne it liued in.
we have sinned, done wickedly, perversely, Dan. 9. Ezekiel 20. Jeremiah 6.8. 1 King. 8. Now while the understanding speaks this in the soul, the will perceiving by her understanding, in what evil she hath lain, turns it self away, nilling and having in abomination the sin it lived in.
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What haue I to doe with Idols (saith repenting Ephraim), Hos. 14? For looke as in the body, not the presence of sicke matter, but the sitrring of it;
What have I to do with Idols (Says repenting Ephraim), Hos. 14? For look as in the body, not the presence of sick matter, but the sitrring of it;
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so that nature begins to feele the malignancie of it; this stirring is that which makes nature to fight with it, and driue it forth:
so that nature begins to feel the malignancy of it; this stirring is that which makes nature to fight with it, and driven it forth:
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so not the presence of sinne, but when the sense of it is conueyed, by this the vnderstanding speakes,
so not the presence of sin, but when the sense of it is conveyed, by this the understanding speaks,
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then the soules endeauour of turning it away is excited. Thirdly the will thus abhorring it, causeth certaine affections to arise;
then the Souls endeavour of turning it away is excited. Thirdly the will thus abhorring it, Causes certain affections to arise;
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as griefe, indignation, reuenge, shamefastnesse, 2. Cor. 7. Hebr. 12.28. Yea it commands certaine outward actions;
as grief, Indignation, revenge, shamefastness, 2. Cor. 7. Hebrew 12.28. Yea it commands certain outward actions;
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confession, humbling our selues in fasting; some, as signes and testimonies; some, as meanes also further helping it.
Confessi, humbling our selves in fasting; Some, as Signs and testimonies; Some, as means also further helping it.
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For as after a medecine taken, Physitians prescribe fasting, sixe or eight houres more or lesse,
For as After a medicine taken, Physicians prescribe fasting, sixe or eight hours more or less,
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as the nature of things require;
as the nature of things require;
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and that to this end, that the medecine may more effectually grapple with the matter to be expelled, hauing no auocament:
and that to this end, that the medicine may more effectually grapple with the matter to be expelled, having no auocament:
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so here we restraine meates, and all delights for a season, that the flesh may be more fully wrought vpon by the Spirit;
so Here we restrain Meats, and all delights for a season, that the Flesh may be more Fully wrought upon by the Spirit;
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while the worke of the soule, by these carnall auocaments is nothing hindred.
while the work of the soul, by these carnal auocaments is nothing hindered.
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Now for exciting, if hauing set before vs our sinne, we feele not our hearts penitently affected,
Now for exciting, if having Set before us our sin, we feel not our hearts penitently affected,
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then must we thinke how it is with vs in outward euils, and take words to our selues, saying;
then must we think how it is with us in outward evils, and take words to our selves, saying;
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Lord, if I see any danger towards my body or estate, sorrow will come before I send for it.
Lord, if I see any danger towards my body or estate, sorrow will come before I send for it.
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In default but of complement with man, I can be ashamed quickly:
In default but of compliment with man, I can be ashamed quickly:
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what Atheisme and hardnesse of heart is this, that I canthinke of my sinnes against thee, indangering my soule,
what Atheism and hardness of heart is this, that I canthinke of my Sins against thee, endangering my soul,
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and that without griefe or blushing?
and that without grief or blushing?
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Thus hauing made this discouerie of the hard-hartednesse in vs, we must (conscious of our owne inability) looke to Christ, who giueth repentance and pardon of sinne;
Thus having made this discovery of the hard-hartednesse in us, we must (conscious of our own inability) look to christ, who gives Repentance and pardon of sin;
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who takes away the heart of stone, giuing vs hearts tender and fleshie.
who Takes away the heart of stone, giving us hearts tender and fleshy.
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If yet it rise not to our desire, we need not feare, this is the seed which will grow vp to that we wish, in due time.
If yet it rise not to our desire, we need not Fear, this is the seed which will grow up to that we wish, in due time.
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This then being thus, that repentance is so soueraigne a medecine for all diseases of the soule;
This then being thus, that Repentance is so sovereign a medicine for all diseases of the soul;
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how should we be inamoured with it? what good reason haue we to hold it in high esteeme? would not one account much of such a receit,
how should we be enamoured with it? what good reason have we to hold it in high esteem? would not one account much of such a receipt,
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as taken in any bodily sicknesse were present remedie?
as taken in any bodily sickness were present remedy?
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Againe, it must moue vs to the conscionable practice here enioyned, seeing it is so beneficiall to the soule:
Again, it must move us to the conscionable practice Here enjoined, seeing it is so beneficial to the soul:
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what will we not endure for our bodies? the making them sicke with bitter potion, incision;
what will we not endure for our bodies? the making them sick with bitter potion, incision;
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yea, cutting off, if a member be putrified, searing them in diuers parts with hot irons:
yea, cutting off, if a member be Putrified, searing them in diverse parts with hight irons:
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shall we goe thus farre for the good of the body, and refuse the practice of this exercise for the good of our soules? I may speake to thy impenitent breast,
shall we go thus Far for the good of the body, and refuse the practice of this exercise for the good of our Souls? I may speak to thy impenitent breast,
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as Naamans seruants spake to him about the cure of his leprosie:
as Naamans Servants spoke to him about the cure of his leprosy:
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Father, if the Prophet had cò„manded thee a hard thing, wouldest thou not hauedone it? how much more seeing he saith, Wash and he cleane.
Father, if the Prophet had commanded thee a hard thing, Wouldst thou not hauedone it? how much more seeing he Says, Wash and he clean.
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If God had commanded thee a hard thing, wouldest thou not haue done it to auoid damnation? How much more must thou obey,
If God had commanded thee a hard thing, Wouldst thou not have done it to avoid damnation? How much more must thou obey,
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when he saith, Be but grieued, and condemne your sinnes your selues, I will not condemne you?
when he Says, Be but grieved, and condemn your Sins your selves, I will not condemn you?
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Neither must they onely, who are priuie to greater sinnes (as more mortall sicknesses) repent them;
Neither must they only, who Are privy to greater Sins (as more Mortal Sicknesses) Repent them;
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but we also, seeing we all of vs, though wee haue no such dead sicknesses,
but we also, seeing we all of us, though we have no such dead Sicknesses,
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yet we haue such corruptions as will breed vs bitternesse, if we auoide them not by repentance;
yet we have such corruptions as will breed us bitterness, if we avoid them not by Repentance;
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if ye repent not, you shall perish, ye my disciples.
if you Repent not, you shall perish, you my Disciples.
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Men that are well, how would it goe with them, if neither by vrine, nor siege they should get easement of such superfluitie as it to be expelled? they would not long continue well.
Men that Are well, how would it go with them, if neither by urine, nor siege they should get easement of such superfluity as it to be expelled? they would not long continue well.
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So it is, though we are well for grace shewed vs, yet our soule daily contracteth and harboureth such matter, which if we purge it not forth by renewed repentance, we may assure our selues it will turne to some fearfull soule-sicknesse.
So it is, though we Are well for grace showed us, yet our soul daily contracteth and harboureth such matter, which if we purge it not forth by renewed Repentance, we may assure our selves it will turn to Some fearful Soul-sickness.
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Let vs not be like such foolish ones, who goe on in some disease, rather then they will trouble the humour,
Let us not be like such foolish ones, who go on in Some disease, rather then they will trouble the humour,
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and disease themselues one day, let things goe on with them till they are curelesse.
and disease themselves one day, let things go on with them till they Are cureless.
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I know the diuell makes it seeme a painfull thing to leaue our delights, to disquiet our selues,
I know the Devil makes it seem a painful thing to leave our delights, to disquiet our selves,
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and sit as Iudges condemning our selues within our selues. A sluggard thinkes it intolerable to rise;
and fit as Judges condemning our selves within our selves. A sluggard thinks it intolerable to rise;
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yet when he is vp, he findes it not painfull: so here.
yet when he is up, he finds it not painful: so Here.
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But were it troublous, is it not better to put thy conscience out of office, by iudgeing thy selfe,
But were it troublous, is it not better to put thy conscience out of office, by judging thy self,
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then haue GOD and thy conscience condemne thee eternally? To conclude this point, doe we catch any fall bodily,
then have GOD and thy conscience condemn thee eternally? To conclude this point, do we catch any fallen bodily,
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but we will get vp againe, though we rise from hand to knee, and get vp but faintly? O let vs be wise in the fals of our soules, take heede to get vp by repentance againe.
but we will get up again, though we rise from hand to knee, and get up but faintly? O let us be wise in the falls of our Souls, take heed to get up by Repentance again.
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Thus much of the practice of repentance:
Thus much of the practice of Repentance:
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now for the effect, doe thy first workes, I obserue, that sinne by repentance remoued, our former abilities are restored.
now for the Effect, do thy First works, I observe, that sin by Repentance removed, our former abilities Are restored.
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Euen as in nature, when the actions of any part are hurt by this or that sicke matter hurting them;
Eve as in nature, when the actions of any part Are hurt by this or that sick matter hurting them;
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take but away the disease, the part will doe that belongeth to it as ably as euer:
take but away the disease, the part will do that belongeth to it as ably as ever:
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so the soule once healed by repentance, puts forth the powers of it selfe as it did before:
so the soul once healed by Repentance, puts forth the Powers of it self as it did before:
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yea (as they say) a bone broken and well set againe, is stronger then euer it was;
yea (as they say) a bone broken and well Set again, is Stronger then ever it was;
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so Gods often mending the soule by repentance, exceeds the former making of it.
so God's often mending the soul by Repentance, exceeds the former making of it.
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This most blessed exercise of a broken spirit, who can declare the vertue of it? whether we looke at euils in the soule,
This most blessed exercise of a broken Spirit, who can declare the virtue of it? whither we look At evils in the soul,
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or in the body and condition.
or in the body and condition.
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It often healeth soule-euils, so that there is no scar left in them of the wound receiued.
It often heals soule-euils, so that there is no scar left in them of the wound received.
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Peter a presumptuous man standing on comparison, though al these leaue thee, yet, &c. Peter so full of selfe-loue,
Peter a presumptuous man standing on comparison, though all these leave thee, yet, etc. Peter so full of Self-love,
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so fearfull of death, that he denied his Lord and Master:
so fearful of death, that he denied his Lord and Master:
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when now God had touched him with repentance, mark how cleere he rose vp (as it were) from these cuils.
when now God had touched him with Repentance, mark how clear he rose up (as it were) from these cuils.
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The night before he should haue been martyred, he slept as soundly as if he had not been priuie to any such matter:
The night before he should have been martyred, he slept as soundly as if he had not been privy to any such matter:
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and when Christ asked him, Doest thou loue me more then these? Peter now had forgot his comparisons, Lord thou knowest I loue thee.
and when christ asked him, Dost thou love me more then these? Peter now had forgotten his comparisons, Lord thou Knowest I love thee.
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So Dauid, when God had now enlightened his darknesse after the matter of Vriah, he felt such spirituall strength,
So David, when God had now enlightened his darkness After the matter of Uriah, he felt such spiritual strength,
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as if he could haue leaped ouer a wall, or broken through an armie.
as if he could have leapt over a wall, or broken through an army.
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True it is that somtime when repentance is not in the more through degree, but done by halues;
True it is that sometime when Repentance is not in the more through degree, but done by halves;
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then it is as in bodily diseases, which goe not cleane away, but leaue the party neutrum conualescentiae, that is, not well,
then it is as in bodily diseases, which go not clean away, but leave the party Neutral conualescentiae, that is, not well,
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but onely somewhat mending, rather then fully restored. This is doth in regard of soule-diseases that are entred;
but only somewhat mending, rather then Fully restored. This is does in regard of soule-diseases that Are entered;
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but if wee feare their growing on vs, then this practice followed, is an excellent preseruatiue, preuenting their entrance.
but if we Fear their growing on us, then this practice followed, is an excellent preservative, preventing their Entrance.
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Now for bodily and conditionall euils, this keeps them (vsed in kinde) that they befall vs not.
Now for bodily and conditional evils, this keeps them (used in kind) that they befall us not.
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Achabs counterfeit repentance obtained no lesse.
Ahab's counterfeit Repentance obtained no less.
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Secondly, it makes vs grow out of them, if they haue seazed on vs. How did Iob, now humbling himselfe in dust and ashes, mount vp (as it were) with Eagles wings, aboue all his clamities? If the sentence touching outward euils be irreuocablie passed,
Secondly, it makes us grow out of them, if they have seized on us How did Job, now humbling himself in dust and Ashes, mount up (as it were) with Eagles wings, above all his clamities? If the sentence touching outward evils be irrevocably passed,
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yet so it asswages and sweetens these crosses, that wee haue peace in the middest of them,
yet so it assuages and sweetens these Crosses, that we have peace in the midst of them,
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and feele not so much disturbance from them. As in Moses, who might not enter Canaan;
and feel not so much disturbance from them. As in Moses, who might not enter Canaan;
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in Dauid, whose child was to die, whose other calamities threatned, were to succeed.
in David, whose child was to die, whose other calamities threatened, were to succeed.
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This therefore may serue for a touch-stone to discerne, whether our repentance be right, or otherwise:
This Therefore may serve for a touchstone to discern, whither our Repentance be right, or otherwise:
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if we haue soundly repented, wee shall finde it in our freedome from lusts, which sometime troubled vs in our abilities spirituall,
if we have soundly repented, we shall find it in our freedom from Lustiest, which sometime troubled us in our abilities spiritual,
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and in the performance of our duties. When by our repentant humiliation we grow of vngodly, godly; of intemperate, sober; of vniust, iust;
and in the performance of our duties. When by our repentant humiliation we grow of ungodly, godly; of intemperate, Sobrium; of unjust, just;
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of slothfull, feruent in good duties;
of slothful, fervent in good duties;
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then we may assure our selues that our sinne by repentance is taken from vs. Should wee see who had been feeble, wasted,
then we may assure our selves that our sin by Repentance is taken from us Should we see who had been feeble, wasted,
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now hauing taken physicke grow full of blood, fleshie, able to digest any thing, strong to labour;
now having taken physic grow full of blood, fleshy, able to digest any thing, strong to labour;
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wee would not doubt but that his disease were fully remoued; but that his medecine was right and effectuall:
we would not doubt but that his disease were Fully removed; but that his medicine was right and effectual:
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so is that repentance right, and that man healed by it, to whom the workes of grace are now returned:
so is that Repentance right, and that man healed by it, to whom the works of grace Are now returned:
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but if wee haue not fruits which accompany repentance, then is our turning to bee suspected. FINIS.
but if we have not fruits which accompany Repentance, then is our turning to be suspected. FINIS.
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