SAINT PAVL being now to close vp his Epistle to the Corinthians, and hauing thus far vsed the helpe of a Scribe is willing to giue them the farewell salutation in his owne hand-writing:
SAINT PAUL being now to close up his Epistle to the Corinthians, and having thus Far used the help of a Scribe is willing to give them the farewell salutation in his own handwriting:
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The salutation of mee Paul with my owne hand, in the verse before my Text. His salutation in this as in all the rest of his Epistles is a solemne Apostolicall benediction, wishing them the grace & fauour of God in Iesus Christ in the verse following my Text. But now knowing too well how many false brethren there were at Corinth, who were content indeed to professe Christ for some outward carnall respects, but did grossely dissemble with him in their hearts,
The salutation of me Paul with my own hand, in the verse before my Text. His salutation in this as in all the rest of his Epistles is a solemn Apostolical benediction, wishing them the grace & favour of God in Iesus christ in the verse following my Text. But now knowing too well how many false brothers there were At Corinth, who were content indeed to profess christ for Some outward carnal respects, but did grossly dissemble with him in their hearts,
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least such should misapply this comfortable salutation vnto themselues, least such dogs should imagine these holy things to be giuen them, hee salutes them after another manner,
lest such should misapply this comfortable salutation unto themselves, lest such Dogs should imagine these holy things to be given them, he salutes them After Another manner,
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This Text is somewhat obscure by reason of the strange words which are in it which (setting aside all curiosity) I will vnfold as nakedly as I can, that I may in few words lay open a plaine way to the sense and instructiue matter of this Scripture.
This Text is somewhat Obscure by reason of the strange words which Are in it which (setting aside all curiosity) I will unfold as nakedly as I can, that I may in few words lay open a plain Way to the sense and instructive matter of this Scripture.
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in English it signifies Accursed: The words Maran-atha are Syriack, & signify in English, Our Lord commeth. That the full meaning of the holy Ghost in the vse of these words may more cleerely bee conceaued by you;
in English it signifies Accursed: The words Maranatha Are Syriac, & signify in English, Our Lord comes. That the full meaning of the holy Ghost in the use of these words may more clearly be conceived by you;
1. The first kinde of it called Nidduî was onely a separation for a time, commonly for thirty dayes from all cōmerce or society with any man within a certaine distance.
1. The First kind of it called Nidduî was only a separation for a time, commonly for thirty days from all commerce or society with any man within a certain distance.
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This is thought to bee that which is called in the New Testament a a casting out of the Synagogue. 2. The second more seuere and terrible then the former was,
This is Thought to be that which is called in the New Testament a a casting out of the Synagogue. 2. The second more severe and terrible then the former was,
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when a scandalous offender with curses out of the law of Moses was in the publike audience of the whole Church, without any limitation of time excluded from the communion of it.
when a scandalous offender with curses out of the law of Moses was in the public audience of the Whole Church, without any limitation of time excluded from the communion of it.
This in Hebrew Cherem, in Greeke is called NONLATINALPHABET, which word you haue in the Text. This Anathema was twofold. 1. Simple when what I haue now mentioned was performed. 2. With an addition, Anathema Maran-atha, when besides all other maledictions out of the law they added this clause, Our Lord commeth: By which forme the excommunicated person as desperate & quite forlorne, without all hope of pardon or restitution, was left into the hands of the Lord to receaue from him an heauy doome at his cōming.
This in Hebrew Cherem, in Greek is called, which word you have in the Text. This Anathema was twofold. 1. Simple when what I have now mentioned was performed. 2. With an addition, Anathema Maranatha, when beside all other maledictions out of the law they added this clause, Our Lord comes: By which Form the excommunicated person as desperate & quite forlorn, without all hope of pardon or restitution, was left into the hands of the Lord to receive from him an heavy doom At his coming.
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If any man loue not the Lord Iesus Christ, let him bee accursed and that in the most desperate manner, expecting due vengeance from the Lord when hee commeth NONLATINALPHABET, with his holy millions to execute iudgement vpon all,
If any man love not the Lord Iesus christ, let him be accursed and that in the most desperate manner, expecting due vengeance from the Lord when he comes, with his holy millions to execute judgement upon all,
and to conuince all that are vngodly, as it is in Enochs Prophesie recorded by S. Iude, to which this last degree of excommunication Maran-atha (or as the Syrians pronounce it) Moran-etho, our Lord commeth, may probably seeme to haue speciall reference.
and to convince all that Are ungodly, as it is in Enochs Prophesy recorded by S. Iude, to which this last degree of excommunication Maranatha (or as the Syrians pronounce it) Moran-etho, our Lord comes, may probably seem to have special Referente.
and therfore albeit their case bee lamentable because they heare of no Sauiour, yet sure theirs is farre more fearefull who heare him daily preaching in their streets,
and Therefore albeit their case be lamentable Because they hear of no Saviour, yet sure theirs is Far more fearful who hear him daily preaching in their streets,
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and indeed this is the sense, but in my weake iudgement the conceit of an Hebraisme is needlesse, seeing that as our Sauiour tells vs Luk. 11. 23. Hee that is not with him is against him, and questionlesse, whosoeuer professes his name,
and indeed this is the sense, but in my weak judgement the conceit of an Hebraism is needless, seeing that as our Saviour tells us Luk. 11. 23. He that is not with him is against him, and questionless, whosoever Professes his name,
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But if my coniecture deceaue me not, my Text may receaue excellent light from Ephes. 6. v. vlt. Grace be with all them that loue our Lord Iesus Christ NONLATINALPHABET, in purity or sincerity. I suppose those whom Saint Paul curses in my Text to be directly opposed to those whom hee there blesses;
But if my conjecture deceive me not, my Text may receive excellent Light from Ephesians 6. v. Ult. Grace be with all them that love our Lord Iesus christ, in purity or sincerity. I suppose those whom Saint Paul curses in my Text to be directly opposed to those whom he there Blesses;
and seeing to the Ephesians he blesses those who loued Christ with an vncorrupt, vnmixed, vnfained loue, it's likely that in my Text hee bestowes his imprecations vpon those who ▪ great shewes of loue vnto Christ with their mouthes,
and seeing to the Ephesians he Blesses those who loved christ with an uncorrupt, unmixed, unfeigned love, it's likely that in my Text he bestows his imprecations upon those who ▪ great shows of love unto christ with their mouths,
those which I intend to make vse of, I will reduce vnto two gene•all considerations which will sufficiently manifest both how fearefully and how iustly hee stands accursed, who professing Christ Iesus with his mouth entertaineth him not with his best affections in his heart.
those which I intend to make use of, I will reduce unto two gene•all considerations which will sufficiently manifest both how fearfully and how justly he Stands accursed, who professing christ Iesus with his Mouth entertaineth him not with his best affections in his heart.
Marke, I beseech you, the exquisite rigour of it comprised in that one sentence Deut. 27. 26. Gal. 3. 10. Cursed is euery one who continueth not in all things which are written in the booke of the Law to doe them.
Mark, I beseech you, the exquisite rigour of it comprised in that one sentence Deuteronomy 27. 26. Gal. 3. 10. Cursed is every one who Continueth not in all things which Are written in the book of the Law to do them.
or senselesse of the misery of being tried by the Law with out any appeale vnto the Gospell but in his serious moodes when God shall in some measure awak his cōscience, he will confesse it had beene better for him neuer to haue been borne, then that God without the mediation of his Sonne should call him to a punctuall account for the most harmelesse and vnoffensiue day of his whole life.
or senseless of the misery of being tried by the Law with out any appeal unto the Gospel but in his serious moods when God shall in Some measure awak his conscience, he will confess it had been better for him never to have been born, then that God without the mediation of his Son should call him to a punctual account for the most harmless and unoffensive day of his Whole life.
Now what can a man haue to comfort and secure his soule in these sad meditations but this, that God is superabundantly mercifull, in so much that hee sent his owne Sonne to redeeme vs from the curse of the law,
Now what can a man have to Comfort and secure his soul in these sad meditations but this, that God is superabundantly merciful, in so much that he sent his own Son to Redeem us from the curse of the law,
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and to bee made a curse for vs, Galat. 3. 13. These indeed are heauenly consolations and such as neuer faile those who are rightly qualified for them:
and to be made a curse for us, Galatians 3. 13. These indeed Are heavenly consolations and such as never fail those who Are rightly qualified for them:
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But now they appertaine not to such as loue not Christ Iesus, to such as know not how to value and worthily esteeme the glorious purchases of his passion. It's true;
But now they appertain not to such as love not christ Iesus, to such as know not how to valve and worthily esteem the glorious purchases of his passion. It's true;
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Magnifie his mercy as long as thou wilt, thou canst neuer doe it enough, but when all is done thou maist say as much for his iustice as S. Paul, Rom. 11. 22. equally admires the goodnesse and seuerity of God.
Magnify his mercy as long as thou wilt, thou Canst never do it enough, but when all is done thou Mayest say as much for his Justice as S. Paul, Rom. 11. 22. equally admires the Goodness and severity of God.
Whosoeuer he be then, who lookes for mercy from God without Christ, who only hath satisfied his iustice, dreames not so much to finde God mercifull as to finde him vniust.
Whosoever he be then, who looks for mercy from God without christ, who only hath satisfied his Justice, dreams not so much to find God merciful as to find him unjust.
Now to come neerer to the point, can any man bee so sottish or impudently presumptuous as to hope to fare the better for Christ who sees nothing desirable in him? Who is so far from counting all things dung, that hee may winne him, as S. Paul did, Phil. 3. 8. that hee euen prefers dung the basest trash and vanities of the world before him? Is it likely that hee should haue any reliefe from the Gospell, who is so farre from counting all things losse for the excellency of the knowledge contained in it, as Saint Paul did, that he can tast no such excellency in it, that he should loose one farthing, forbeare one pleasure, forgoe one vanity for it.
Now to come nearer to the point, can any man be so sottish or impudently presumptuous as to hope to fare the better for christ who sees nothing desirable in him? Who is so Far from counting all things dung, that he may win him, as S. Paul did, Philip 3. 8. that he even prefers dung the Basest trash and vanities of the world before him? Is it likely that he should have any relief from the Gospel, who is so Far from counting all things loss for the excellency of the knowledge contained in it, as Saint Paul did, that he can taste no such excellency in it, that he should lose one farthing, forbear one pleasure, forgo one vanity for it.
Our Sauiour himselfe, Mat. 10. 37. expresly tels vs, He that loueth Father or Mother more thē me is not worthy of mee, that is, whosoeuer loues what he hath best reason to loue in this life more thē his Sauiour, is not worthy to haue any benefit by him, to haue any share in his merits? What then thinke wee, can they expect from him, who are so coldly affected towards him, that they preferre euery trifle before him? All the promises of God (saith the Apostle) 2. Cor. 1. 20. in him (in Christ Iesus) are yea,
Our Saviour himself, Mathew 10. 37. expressly tells us, He that loves Father or Mother more them me is not worthy of me, that is, whosoever loves what he hath best reason to love in this life more them his Saviour, is not worthy to have any benefit by him, to have any share in his merits? What then think we, can they expect from him, who Are so coldly affected towards him, that they prefer every trifle before him? All the promises of God (Says the Apostle) 2. Cor. 1. 20. in him (in christ Iesus) Are yea,
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The accursed estate of the falsehearted Christian who presumes much vpon CHRIST, whom indeed he hath nothing to doe with, will more affright him if hee would but consider it in other men.
The accursed estate of the False-hearted Christian who Presumest much upon CHRIST, whom indeed he hath nothing to do with, will more affright him if he would but Consider it in other men.
Who is there amongst vs but will much pitty and bemoane the lamentable condition of the poore Indians, and other Sauages of the vnchristian world, whose soules are ouer clouded with the blackest mists of irreligion that the Prince of darkenes can possibly inwrap them, who come into the world knowing not wherefore,
Who is there among us but will much pity and bemoan the lamentable condition of the poor Indians, and other Savages of the unchristian world, whose Souls Are over clouded with the Blackest mists of irreligion that the Prince of darkness can possibly enwrap them, who come into the world knowing not Wherefore,
and then goe to the generation of their fathers, where they shall neuer see the light to vse the words of the Psalmist, Psal. 49. 19. A heauy case indeed beyond all expression of a Tragedy, and which cannot bee sufficiently bewailed with an ocean of teares of blood.
and then go to the generation of their Father's, where they shall never see the Light to use the words of the Psalmist, Psalm 49. 19. A heavy case indeed beyond all expression of a Tragedy, and which cannot be sufficiently bewailed with an Ocean of tears of blood.
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But now whosoeuer hee bee within the Paradise of the Christian Church who hath nothing to distinguish him from these miscreants but his outward conformity to the lawes and customes of the place where hee liues, who hath nothing to proue himselfe a Christian but outward formalities, the charity of other men and his owne sleight imaginations whosoeuer hee bee that hath not as yet espied something in Christ.
But now whosoever he be within the Paradise of the Christian Church who hath nothing to distinguish him from these miscreants but his outward conformity to the laws and customs of the place where he lives, who hath nothing to prove himself a Christian but outward formalities, the charity of other men and his own sleight Imaginations whosoever he be that hath not as yet espied something in christ.
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Iesus so amiable as that in earnest it may challenge his whole heart before all the pompe and pleasure in the world, I say that man whosoeuer hee bee may keepe his moanes and teares for himselfe: it's his owne case:
Iesus so amiable as that in earnest it may challenge his Whole heart before all the pomp and pleasure in the world, I say that man whosoever he bee may keep his moans and tears for himself: it's his own case:
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for, for the present vntill the spirit of grace shall startle him vnto more sense of the mercies of Christ, hee is in as bad a case as the silliest Indian.
for, for the present until the Spirit of grace shall startle him unto more sense of the Mercies of christ, he is in as bad a case as the silliest Indian.
I meane in respect of the world to come, for for in this life the most dissembling Christian is partaker of many sweer blessings which the Gospell vses to carry about with it frō countrey to countrey, by which it ciuillizeth and pollisheth the most rude and barbarous nations.
I mean in respect of the world to come, for for in this life the most dissembling Christian is partaker of many sweer blessings which the Gospel uses to carry about with it from country to country, by which it ciuillizeth and pollisheth the most rude and barbarous Nations.
but what's all this to him who could neuer rellish any of these things, who neuer tooke them to heart, neuer could find any sweetnesse in them but passed them ouer like some vncouth mysticall fables? Beloued we must not thinke that liuing, within the ayre of the Gospell, amongst Churches and Bibles, can distinguish vs from Infidels, exempt vs from the rigour of the law,
but what's all this to him who could never relish any of these things, who never took them to heart, never could find any sweetness in them but passed them over like Some uncouth mystical fables? beloved we must not think that living, within the air of the Gospel, among Churches and Bibles, can distinguish us from Infidels, exempt us from the rigour of the law,
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but faith which worketh by loue, that is, outward markes or priuiledges aduantage a man nothing in Christ Iesus vnlesse hee bee so sensibly perswaded of those miracles of compassion which Christ hath performed for his soule, that vpon this perswasion hee thinkes he can neuer loue him enough and therefore submits his whole soule vnto him in a vniuersall obedience vnto his will.
but faith which works by love, that is, outward marks or privileges advantage a man nothing in christ Iesus unless he be so sensibly persuaded of those Miracles of compassion which christ hath performed for his soul, that upon this persuasion he thinks he can never love him enough and Therefore submits his Whole soul unto him in a universal Obedience unto his will.
To draw towards a conclusion of this point, let vs scanne a little Psal. 2. 12. Kisse the Sonne least hee bee angry and yee perish from the way• and this Psalme containes a cleere prophecie of our Sauiour and such great ones of the world as should oppose themselues against him, whom yet the Prophet vouchsafeth to direct, v. 10. For all this they might make their peace with God:
To draw towards a conclusion of this point, let us scan a little Psalm 2. 12. Kiss the Son lest he be angry and ye perish from the way• and this Psalm contains a clear prophecy of our Saviour and such great ones of the world as should oppose themselves against him, whom yet the Prophet vouchsafeth to Direct, v. 10. For all this they might make their peace with God:
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Whosoeuer therefore stands off from Christ Iesus, and striues not to kisse, that is, to be vnited vnto him by the choisest twinnes of dearest affection must needes perish out of the way to life, continue still in his sinnes expecting all the curses of the Law to fal vpō him.
Whosoever Therefore Stands off from christ Iesus, and strives not to kiss, that is, to be united unto him by the Choicest twins of dearest affection must needs perish out of the Way to life, continue still in his Sins expecting all the curses of the Law to fall upon him.
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The law was our Schoolemaster to bring vs vnto Christ, saith the Apostle, Gal. 3. 24. What to bring vs within the sound of his name? To bring vs to talke and discourse of him? More then so, to amaze vs with the horrour of our sins,
The law was our Schoolmaster to bring us unto christ, Says the Apostle, Gal. 3. 24. What to bring us within the found of his name? To bring us to talk and discourse of him? More then so, to amaze us with the horror of our Sins,
But if the Law ▪ cannot preuaile so much with vs as to make vs groane for a redeemer, to make vs come crouching vnder our burdens vnto Christ Iesus, wee must continue still vnder the lash, It's true which the Apohath, v. seq.
But if the Law ▪ cannot prevail so much with us as to make us groan for a redeemer, to make us come crouching under our burdens unto christ Iesus, we must continue still under the lash, It's true which the Apohath, v. seq.
You haue heard the first part of his burden who in the light of the Gospell does not really loue Christ Iesus to wit, that he has no part in Christ & therfore all the curses of the law belong vnto him.
You have herd the First part of his burden who in the Light of the Gospel does not really love christ Iesus to wit, that he has no part in christ & Therefore all the curses of the law belong unto him.
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One would thinke there needed no more to bee said to proue him accursed who loues not Christ Iesus seeing this hauing no part in him includes more horrours and terrours then it's possible for the braine of man to shape the Ideates of.
One would think there needed no more to be said to prove him accursed who loves not christ Iesus seeing this having no part in him includes more horrors and terrors then it's possible for the brain of man to shape the Ideates of.
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But I must tell you that as heauy a doome as this is, yet is it but light in comparison of which I shall describe vnto you in a second consideration, to wit, whosoeuer hee be that is Catechised and brought vp in the Christian profession and yet doth not heartily and sincerely affect Christ Iesus besides all the curses due vnto his sinnes against the Law, he treasures vp vnto himselfe a farre more compleat vengeance for his disesteeme and contempt of the Gospell.
But I must tell you that as heavy a doom as this is, yet is it but Light in comparison of which I shall describe unto you in a second consideration, to wit, whosoever he be that is Catechised and brought up in the Christian profession and yet does not heartily and sincerely affect christ Iesus beside all the curses due unto his Sins against the Law, he treasures up unto himself a Far more complete vengeance for his disesteem and contempt of the Gospel.
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and if he will not admit him ad salutem, hee shall haue him whether hee will or no ad Testimonium. It's true which our Sauiour told Nicodemus Ioh. 3. 17. That God sent not his Sonne into the World to condemne the world,
and if he will not admit him and salutem, he shall have him whither he will or no and Testimonium. It's true which our Saviour told Nicodemus John 3. 17. That God sent not his Son into the World to condemn the world,
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Christ doth not knocke at any mans heart with that intent that he may haue the more aduantage against him if he let him not in, no hee comes with purpose and desire to brind in saluation with him,
christ does not knock At any men heart with that intent that he may have the more advantage against him if he let him not in, no he comes with purpose and desire to brind in salvation with him,
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And therefore though God sent not his Sonne into the world to condemne it, yet it followes in the next verse, Hee that belieueth not is condemned already,
And Therefore though God sent not his Son into the world to condemn it, yet it follows in the next verse, He that Believeth not is condemned already,
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because hee belieueth not in the name of the onely begotten Sonne of God. Condemned &c. hee beleeueth not. Why? the Law had sufficiently cōdemned him before.
Because he Believeth not in the name of the only begotten Son of God. Condemned etc. he Believeth not. Why? the Law had sufficiently condemned him before.
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This is made more plaine by the verse following, This is the condemnanation that light is come into the world and men loue darknesse rather then light, that is;
This is made more plain by the verse following, This is the condemnanation that Light is come into the world and men love darkness rather then Light, that is;
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For this is that great and finall condemnation, which can neuer bee remitted, as that of the Law may, that Christ is come into the world bringing redemption with him, and men are so little sensible of it,
For this is that great and final condemnation, which can never be remitted, as that of the Law may, that christ is come into the world bringing redemption with him, and men Are so little sensible of it,
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so dully affected with it, that they care not for making any vse of him, but had rather continue Satan's prisoners still, then come forth into his maruailous light.
so dully affected with it, that they care not for making any use of him, but had rather continue Satan's Prisoners still, then come forth into his marvelous Light.
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So that the neglect of Christ Iesus and his Gospell, is that which makes a man compleatly Anathema Maranatha, because if we passe by him there remaines henceforth no more sacrifice for sinne but a fearefull expectations of Judgement:
So that the neglect of christ Iesus and his Gospel, is that which makes a man completely Anathema Maranatha, Because if we pass by him there remains henceforth no more sacrifice for sin but a fearful Expectations of Judgement:
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Hebr. 10. 26. Mistake mee not beloued, when I say there remaines no more sacrifice for sinne to those who haue passed by Christ Iesus, I meane such as haue passed him by for good and all, such as are not entirely incorporated into him before they are snatched out of this life.
Hebrew 10. 26. Mistake me not Beloved, when I say there remains no more sacrifice for sin to those who have passed by christ Iesus, I mean such as have passed him by for good and all, such as Are not entirely incorporated into him before they Are snatched out of this life.
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For indeed wee haue a redeemer so sensible of our infirmities that when hee comes a wooing vnto our soules, hee will not bee driuen away at the first deniall.
For indeed we have a redeemer so sensible of our infirmities that when he comes a wooing unto our Souls, he will not be driven away At the First denial.
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But our Sauiour is so patient towards our follies, that for all his repulse hee will vouchsafe to come againe and againe, waite our leasure, take all opportunity sollicite the businesse by his holy spirit.
But our Saviour is so patient towards our follies, that for all his repulse he will vouchsafe to come again and again, wait our leisure, take all opportunity solicit the business by his holy Spirit.
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or whosoeuer dallies so long with him, that hee is called out of this life (as who can promise himselfe an houre) before the match bee made vp, I say whosoeuer shall sleight his Sauiour,
or whosoever dallies so long with him, that he is called out of this life (as who can promise himself an hour) before the match be made up, I say whosoever shall sleight his Saviour,
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For his outward profession of and with all the prerogatiue, of it, with which hee contented himselfe without any hearty loue vnto him, the faire offers of saluation which hee had,
For his outward profession of and with all the prerogative, of it, with which he contented himself without any hearty love unto him, the fair offers of salvation which he had,
so farre as is reuealed to vs, the master-piece & chiefe plot (with reuerence bee it spoken) which hath been from all eternity thought on by that infinite boundlesse wisdome of God blessed for euer;
so Far as is revealed to us, the masterpiece & chief plot (with Reverence be it spoken) which hath been from all eternity Thought on by that infinite boundless Wisdom of God blessed for ever;
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This is that mistery of Godlynesse which is great NONLATINALPHABET by the confession of all without controuersy 1 Tim. 3. 16. This is that illustrious mystery of saluation which the Prophets enquired after,
This is that mystery of Godliness which is great by the Confessi of all without controversy 1 Tim. 3. 16. This is that illustrious mystery of salvation which the prophets inquired After,
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and searched diligently with the Angels to looke into 1. Pet. 1. 10. 12. Lastly this is that NONLATINALPHABET that wisdome of God which hath such curious variety in it Ephes. 4. 10. Well then to come to the point when the time is come (as it is come to vs, who liue in this blessed noone-tide of the Gospell) that God reueales to any man this astonishing mystery of his infinite wisdome,
and searched diligently with the Angels to look into 1. Pet. 1. 10. 12. Lastly this is that that Wisdom of God which hath such curious variety in it Ephesians 4. 10. Well then to come to the point when the time is come (as it is come to us, who live in this blessed noontide of the Gospel) that God reveals to any man this astonishing mystery of his infinite Wisdom,
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if that man now abase varlet, created by God that hee might applaud his lesser works of creation, shall behaue himsele so stupidly, that hee, forsooth, can scarse haue patience to take a full view of his Sonne,
if that man now abase varlet, created by God that he might applaud his lesser works of creation, shall behave himself so stupidly, that he, forsooth, can scarce have patience to take a full view of his Son,
if hee can espie no such arte in the contriuance as may rauish him, no such wonders as may withdraw his minde from those bawbles, about which it was before busied, O beloued, this is an indignity to the glorious wisdome of God the Father, beyond all expression of mortall eloquence.
if he can espy no such art in the contrivance as may ravish him, no such wonders as may withdraw his mind from those bawbles, about which it was before busied, Oh Beloved, this is an indignity to the glorious Wisdom of God the Father, beyond all expression of Mortal eloquence.
as the Apostle speakes Rom. 3. 8. hee resolued not to spare NONLATINALPHABET the sonne of his Loue as hee is called by a significant Hebraisme, Col: 1. v. 13. but to send him in similitude of sinnefull flesh, to vndergoe that heauy businesse for vs, presuming as it is in the parable that howsoeuer his other messengers had fared but ill in the world,
as the Apostle speaks Rom. 3. 8. he resolved not to spare the son of his Love as he is called by a significant Hebraism, Col: 1. v. 13. but to send him in similitude of sinful Flesh, to undergo that heavy business for us, presuming as it is in the parable that howsoever his other messengers had fared but ill in the world,
O then can wee imagine with what hellish contempt they euen defye the loue of God towards them, who look strangely vpon his Sonne, who behaue themselues towards him,
O then can we imagine with what hellish contempt they even defy the love of God towards them, who look strangely upon his Son, who behave themselves towards him,
2. In the next place it would bee an endlesse businesse to rehearse the indignities which are offered to the second person in Trinity Christ himself by such as call him Lord, Lord,
2. In the next place it would be an endless business to rehearse the indignities which Are offered to the second person in Trinity christ himself by such as call him Lord, Lord,
Greater loue then this hath no man, then that hee lay downe his life for his friend saith our Sauiour Ioh. 15. 13. True Lord, it's the greatest loue that one friend can shew another,
Greater love then this hath no man, then that he lay down his life for his friend Says our Saviour John 15. 13. True Lord, it's the greatest love that one friend can show Another,
but yet thy loue was greater ūto vs in that thou laydest down thy life for thy enemies, yea in that thou vouchsafedst for our sakes to take such a life which thou mightst lay down.
but yet thy love was greater unto us in that thou laidst down thy life for thy enemies, yea in that thou vouchsafedst for our sakes to take such a life which thou Mightest lay down.
Consider in briefe I beseech you, how the Sonne of God out of meere obedience vnto his Father and compassion vnto vs rebellious wormes NONLATINALPHABET emp•tied himselfe of the lustre of his Deity, and in the forme of a seruant humbled himselfe to the death •uen the most painefull,
Consider in brief I beseech you, how the Son of God out of mere Obedience unto his Father and compassion unto us rebellious worms emp•tied himself of the lustre of his Deity, and in the Form of a servant humbled himself to the death •uen the most painful,
yea of his whole life which was litle better then a passion, obserue how throughly the sad predictions of a despised life and ignominious death Isa. 53. were fulfilled in him,
yea of his Whole life which was little better then a passion, observe how thoroughly the sad predictions of a despised life and ignominious death Isaiah 53. were fulfilled in him,
how in euery point hee was made isch enacc•both a man of sorrowes, draw into a Catalogue the rude discourtesies, churlish affronts, the •euilings, bu••etings, spittings, torments, agonies and the contradictions of sinners all along (that is) of sinnefull caytifes which hee indured with patience.
how in every point he was made Isch enacc•both a man of sorrows, draw into a Catalogue the rude discourtesies, churlish affronts, the •euilings, bu••etings, spittings, torments, agonies and the contradictions of Sinners all along (that is) of sinful caitiffs which he endured with patience.
Lastly remember that all this befell him onely because the Lord laid vpon him the iniquity of vs all Isa. 53. 6. where the Hebrew phrase is elegantly significant, hiphgiah, he hath made the iniquity of vs all to meet, on him, as our translators haue rightly expressed it in the margent.
Lastly Remember that all this befell him only Because the Lord laid upon him the iniquity of us all Isaiah 53. 6. where the Hebrew phrase is elegantly significant, hiphgiah, he hath made the iniquity of us all to meet, on him, as our translators have rightly expressed it in the margin.
Remember still I say that all this was but what wee had deserued and therefore we may well suppose him with pitifull moanes crying out vnto vs vpon the Crosse in the mouing language of Ierusalem Lam: 1. 12. Is it nothing to all you that passe by;
remember still I say that all this was but what we had deserved and Therefore we may well suppose him with pitiful moans crying out unto us upon the Cross in the moving language of Ierusalem Lam: 1. 12. Is it nothing to all you that pass by;
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Now beloued whosoeuer hee bee that hath read or heard all these things so punctually set downe in the Gospell that hee hath had his sauiour euen crucified before his eyes, whosoeuer is conceited and he beleeues this history and yet cannot bleed within or weepe without for his sinnes which were the cause of it,
Now Beloved whosoever he be that hath read or herd all these things so punctually Set down in the Gospel that he hath had his Saviour even Crucified before his eyes, whosoever is conceited and he believes this history and yet cannot bleed within or weep without for his Sins which were the cause of it,
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but can bee moued to more tender passions by a Tragicke fable created by the braine of a Poet cannot sympathise with his Sauiour in that passiō which should haue beene his, cannot by his serious cōpunction share with him in those agonies which should haue been all his owne, cannot take these mercies so deepely to heart as with the earnest pangs of yerning affections to desire to bee crucified with Christ as S. Paul speakes of himselfe Gal. 2. 20. and to liue the rest of his life in the flesh by the faith of the Sonne of God;
but can be moved to more tender passion by a Tragic fable created by the brain of a Poet cannot sympathise with his Saviour in that passion which should have been his, cannot by his serious compunction share with him in those agonies which should have been all his own, cannot take these Mercies so deeply to heart as with the earnest pangs of yearning affections to desire to be Crucified with christ as S. Paul speaks of himself Gal. 2. 20. and to live the rest of his life in the Flesh by the faith of the Son of God;
yea one of those NONLATINALPHABET, by NONLATINALPHABET, I vnderstang NONLATINALPHABET and English it, who crucifie as much as in them lies the sonne of God NONLATINALPHABET and expose him like a• malefactour to publique shame. Heb. 6. 6.
yea one of those, by, I vnderstang and English it, who crucify as much as in them lies the son of God and expose him like a• Malefactor to public shame. Hebrew 6. 6.
3 Lastly whosoever instructed in the Gospell doth not in earnest loue Christ Iesus hee vexes & grieues the third person in Trinity the Holy spirit, whose chiefe businesse here below is to worke our our hearts vnto the loue of Christ,
3 Lastly whosoever instructed in the Gospel does not in earnest love christ Iesus he vexes & grieves the third person in Trinity the Holy Spirit, whose chief business Here below is to work our our hearts unto the love of christ,
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And this is one reason why our saviour being to leaue this world, speakes so much in Saint Iohn of what the comforter should doe for him after his departure.
And this is one reason why our Saviour being to leave this world, speaks so much in Saint John of what the comforter should do for him After his departure.
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He shall testify of me Iohn 13. He shall glorify mee 16. 14. Whosoeuer therefore makes the Holy spirit to labour in vaine not suffering his perswasions to make any impressions vpon his heart,
He shall testify of me John 13. He shall Glorify me 16. 14. Whosoever Therefore makes the Holy Spirit to labour in vain not suffering his persuasions to make any impressions upon his heart,
or to get thence any glory for him whose agent hee is but thinkes hee does Christ Iesus kindnesse enough in that he suffers himselfe to be called a Christian rather then a Iew or a Mahumetan,
or to get thence any glory for him whose agent he is but thinks he does christ Iesus kindness enough in that he suffers himself to be called a Christian rather then a Iew or a Mahometan,
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All that I haue said in this second consideration is comprised in that terrifying place Hebr. 10. 28. 29. which I know is there applyed vnto Apostates,
All that I have said in this second consideration is comprised in that terrifying place Hebrew 10. 28. 29. which I know is there applied unto Apostates,
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because hee discouers the rottennesse ▪ of his heart in the sight of men, wee may apply vnto hypocrites in generall because there is in them the same evill heart of vnbeliefe though wee cannot so particularly smell them out: the words are.
Because he discovers the rottenness ▪ of his heart in the sighed of men, we may apply unto Hypocrites in general Because there is in them the same evil heart of unbelief though we cannot so particularly smell them out: the words Are.
Hee that despised Moses Law, died without mercy, vnder two or three witnesses, of how much sorer punishment suppose yee, shall hee be thought worthy, who hath troden vnder foote the sonne of God,
He that despised Moses Law, died without mercy, under two or three Witnesses, of how much Sorer punishment suppose ye, shall he be Thought worthy, who hath trodden under foot the son of God,
Applic. You see the fearefully accursed estate of those professors of Christianity who deale falsely with their Saviour, and loue him not at the heart, you see vpon what slippery tearmes wee stand betweene the greatest curses, and the greatest blessings.
Application You see the fearfully accursed estate of those professors of Christianity who deal falsely with their Saviour, and love him not At the heart, you see upon what slippery terms we stand between the greatest curses, and the greatest blessings.
If wee haue indeed made Christ Iesus our portion, if wee haue beene so feelingly affected with his favours towards vs that now with the Spouse in the Canticles wee are even sicke with loue of him.
If we have indeed made christ Iesus our portion, if we have been so feelingly affected with his favours towards us that now with the Spouse in the Canticles we Are even sick with love of him.
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If as the Apostle prayes for the Ephesians, Wee are so rooted and grounded in loue that we can bring good proofes, that with a constant resolution we preferre the intellectuall pleasures which issue from his reconciled countenance before whatsoeuer else is most pretious and deare vnto vs, O then we may hugge our selues as men over-joyed,
If as the Apostle prays for the Ephesians, we Are so rooted and grounded in love that we can bring good proofs, that with a constant resolution we prefer the intellectual pleasures which issue from his reconciled countenance before whatsoever Else is most precious and deer unto us, Oh then we may hug our selves as men overjoyed,
for as sure as God is God, all his rich promises in Christ Iesus shall be yea and Amen vnto vs. But on the contrary if those heauenly raptures and glorious trances of sweetest entercourse betweene Christ and our soules sound as Phantastique dreames & harsh Paradoxes vnto vs, if wee stupidly content our selues with an empty profession of his name and heartlesse conformity vnto the outward garb of the Gospell, never striuing either to expresse or to feele the inward power of it,
for as sure as God is God, all his rich promises in christ Iesus shall be yea and Amen unto us But on the contrary if those heavenly raptures and glorious trances of Sweetest intercourse between christ and our Souls found as Fantastic dreams & harsh Paradoxes unto us, if we stupidly content our selves with an empty profession of his name and heartless conformity unto the outward garb of the Gospel, never striving either to express or to feel the inward power of it,
if wee goe on in a heavy, sluggish dull manner, never retiring vnto our Saviour but in some melancholy moodes which wee are quickly weary of, blindly presuming of much from him,
if we go on in a heavy, sluggish dull manner, never retiring unto our Saviour but in Some melancholy moods which we Are quickly weary of, blindly presuming of much from him,
for the curse of curses Anathema Maran-atha doth most certainely belong vnto vs, I presume almost there is not any man in this assembly but would thinke himselfe much wronged if one should seriously tell him hee did not loue Christ Iesus:
for the curse of curses Anathema Maranatha does most Certainly belong unto us, I presume almost there is not any man in this assembly but would think himself much wronged if one should seriously tell him he did not love christ Iesus:
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Not loue Christ? Why we imagine wee all doe it naturally, wee take it as the custome of the country to say so, It is not my purpose to dishearten any man, would to God that the least sparke of loue vnto Christ in any mans heart here were a glorious flame.
Not love christ? Why we imagine we all do it naturally, we take it as the custom of the country to say so, It is not my purpose to dishearten any man, would to God that the least spark of love unto christ in any men heart Here were a glorious flame.
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Here was, I dare say, as strong a perswasion of loue to God, if confidence would beare out the matter as in the greater part of Christians of their loue vnto Christ.
Here was, I Dare say, as strong a persuasion of love to God, if confidence would bear out the matter as in the greater part of Christians of their love unto christ.
The like grosse deceit of the Iewes may be observed in the same chapter about their loue vnto Moses, why they were 〈 ◊ 〉 and naile for Moses. The Law and name of Moses was the glory of their nation for which no doubt but many if they had beene put to it would resolutely haue lost their liues in our Saviours time as their ancestors had done before or their posterity since,
The like gross deceit of the Iewes may be observed in the same chapter about their love unto Moses, why they were 〈 ◊ 〉 and nail for Moses. The Law and name of Moses was the glory of their Nation for which no doubt but many if they had been put to it would resolutely have lost their lives in our Saviors time as their Ancestors had done before or their posterity since,
so that one would haue thought hee might haue sworne they loued Moses, but yet when the matter comes to scanning you shall finde there was no such matter,
so that one would have Thought he might have sworn they loved Moses, but yet when the matter comes to scanning you shall find there was no such matter,
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for indeed they were so false hearted to Moses that at the last day hee shall bee their chiefe accuser, witnesse our Saviour verse 45. There is one that accuseth you in whom yee trust, that is, on whom yee presume,
for indeed they were so false hearted to Moses that At the last day he shall be their chief accuser, witness our Saviour verse 45. There is one that Accuseth you in whom ye trust, that is, on whom ye presume,
for had you belieued Moses &c. Lastly, to rouze vs out of the slumber of our presumption, let vs take notice of one example more taken out of Mat. 7. 22. Luc. 13. 26. where we reade, that many shall come at the last day vnto Christ, presuming vpon their familiarity with him, some telling him they had eaten and dranke in his presence, some expostulating with him, Lord haue wee not prophesied in thy name, cast out divells, and done many wonderfull workes.
for had you believed Moses etc. Lastly, to rouse us out of the slumber of our presumption, let us take notice of one Exampl more taken out of Mathew 7. 22. Luke 13. 26. where we read, that many shall come At the last day unto christ, presuming upon their familiarity with him, Some telling him they had eaten and drank in his presence, Some expostulating with him, Lord have we not prophesied in thy name, cast out Devils, and done many wonderful works.
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But yet you see all this might doe vs no good, seeing our Saviour will send many such packing with an angry protestation that hee knowes them not, and if he will not know them, you may bee sure they were such as had not for all these florishes dealt kindly and louingly, with him.
But yet you see all this might do us not good, seeing our Saviour will send many such packing with an angry protestation that he knows them not, and if he will not know them, you may be sure they were such as had not for all these flourishes dealt kindly and lovingly, with him.
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Let vs make it a businesse to settle the estate of our soules which hang vpon such nice points, let not our shallow presumptious conceipts of our loue to Christ, let not the lazinesse and vntowardnesse of our flesh hinder vs from a speedy, impartiall, industrious examination of our hearts,
Let us make it a business to settle the estate of our Souls which hang upon such Nicaenae points, let not our shallow presumptuous conceits of our love to christ, let not the laziness and untowardness of our Flesh hinder us from a speedy, impartial, Industria examination of our hearts,
If vpon due enquiry wee finde in our selues the true ground of loue vnto our Saviour, to wit a tender affectionate apprehension of our infinite deserued miseries,
If upon due enquiry we find in our selves the true ground of love unto our Saviour, to wit a tender affectionate apprehension of our infinite deserved misery's,
and his infinite vndeserued mercies, if wee feele the fruits of it a constant, even, vniversall resolution to please him in all things, at all times, in all companies, a disesteeme of whatsoever is honourable or pleasant in the world in comparison of his favour, a continuall hunger and thirst after a neerer and more sensible communion with him, I say if vpon exact triall thou finde in thy selfe these infallible notes of reall loue vnto thy Saviour,
and his infinite undeserved Mercies, if we feel the fruits of it a constant, even, universal resolution to please him in all things, At all times, in all companies, a disesteem of whatsoever is honourable or pleasant in the world in comparison of his favour, a continual hunger and thirst After a nearer and more sensible communion with him, I say if upon exact trial thou find in thy self these infallible notes of real love unto thy Saviour,
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For now thou knowest vpon what ground thou standest, now thy ioy may bee full, assuring thy selfe that thou shalt haue a confidence which shall not deceiue thee before thy Sauiour at his appearing.
For now thou Knowest upon what ground thou Standest, now thy joy may be full, assuring thy self that thou shalt have a confidence which shall not deceive thee before thy Saviour At his appearing.
if thou hast not yet beene acquainted with those prickings of heart and affrightments of conscience for thy sinnes, which vsually put poore humbled soules into those vehement fits of loue vnto our Sauiour, If thou canst giue no reason of thy supposed loue vnto, Christ from any thing that thou hast felt in thy selfe but onely frō what other men say, frō the Lawes & customes of the place where thou art a subiect,
if thou hast not yet been acquainted with those prickings of heart and affrightments of conscience for thy Sins, which usually put poor humbled Souls into those vehement fits of love unto our Saviour, If thou Canst give no reason of thy supposed love unto, christ from any thing that thou hast felt in thy self but only from what other men say, from the Laws & customs of the place where thou art a Subject,
and then bethinke thy selfe that Christianity is no lu•dicrous, or iesting matter, that the professiō of Christ the most serious businesse in the world, that therfore questionlesse there is a great deale more in it,
and then bethink thy self that Christianity is no lu•dicrous, or jesting matter, that the profession of christ the most serious business in the world, that Therefore questionless there is a great deal more in it,
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then the formalities of comming to Church, carrying a bible, hearing a sermon, that without doubt Christ requires a reall inward disposition of the soule which should season all these complements and make them acceptable.
then the formalities of coming to Church, carrying a Bible, hearing a sermon, that without doubt christ requires a real inward disposition of the soul which should season all these compliments and make them acceptable.
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3. Consider in the next place the summe and scope of Christianity which is onely to shew how miserable thou art by sin ▪ and how happy thou mayst bee in Christ.
3. Consider in the next place the sum and scope of Christianity which is only to show how miserable thou art by since ▪ and how happy thou Mayest be in christ.
When thou art come thus farre, set the lookingglasse of the Law before thee and terrify thy selfe with the vgly deformities and loathsome staines of thy soule through the guilt of sinne,
When thou art come thus Far, Set the looking-glass of the Law before thee and terrify thy self with the ugly deformities and loathsome stains of thy soul through the guilt of sin,
then turne vnto the Gospell and consider how Christ Iesus out of the abundance of his loue with which hee loued thee being his enemy, shed his deerest blood to wash away these staines from thy soule as very a wretch as thou art as well as any mans else.
then turn unto the Gospel and Consider how christ Iesus out of the abundance of his love with which he loved thee being his enemy, shed his dearest blood to wash away these stains from thy soul as very a wretch as thou art as well as any men Else.
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& with strong cries & groanes improtune the spirit of grace to enlighten the eyes of thy vnderstanding, that thou maist bee able to comprehend with all Saints what is the breadth, length,
& with strong cries & groans improtune the Spirit of grace to enlighten the eyes of thy understanding, that thou Mayest be able to comprehend with all Saints what is the breadth, length,
then shalt thou bee acquainted with those scalding affections to Christ Iesus which holy men haue felt in all ages and striued to expresse in their soliloquies but could not,
then shalt thou be acquainted with those scalding affections to christ Iesus which holy men have felt in all ages and strived to express in their soliloquies but could not,
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Lastly thou wilt plainely see how villanously hitherto thou hast dissembled with thy Sauiour, and what a deale of Angelicall cōfort thou hast lost by being a stranger vnto him,
Lastly thou wilt plainly see how villanously hitherto thou hast dissembled with thy Saviour, and what a deal of Angelical Comfort thou hast lost by being a stranger unto him,
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and hauing once after some cloudy scuds of penitent sadnes recouered the light, thou wilt reioyce as the wise men when they recouered light of the starre with exceegreat ioy and follow it through thicke and thinne, through all difficulties and oppositions whatsoeuer til thou shalt come to see him as he is in incomprehensible splendor amongst infinite milliōs of glorified Saints and Angels;
and having once After Some cloudy scuds of penitent sadness recovered the Light, thou wilt rejoice as the wise men when they recovered Light of the star with exceegreat joy and follow it through thick and thin, through all difficulties and oppositions whatsoever till thou shalt come to see him as he is in incomprehensible splendour among infinite milliōs of glorified Saints and Angels;
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To whom with the Father and blessed Spirit the three glorious persons and one most infinite Deity bee ascribed all honour, power, might, maiestie and dominion now and for euer, Amen. FINIS.
To whom with the Father and blessed Spirit the three glorious Persons and one most infinite Deity be ascribed all honour, power, might, majesty and dominion now and for ever, Amen. FINIS.
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NOr to mispend any good time in a needlesse preface, my text is part of the farewell close of an heauenly Epistle, wherein the composer of it in the solemne forme of a benediction wisheth Grace (that is) all those precious mercies and glorious benefits which flow from the grace and fauour of God, vnto all such as loue Christ Iesus in sincerity.
NOr to misspend any good time in a needless preface, my text is part of the farewell close of an heavenly Epistle, wherein the composer of it in the solemn Form of a benediction wishes Grace (that is) all those precious Mercies and glorious benefits which flow from the grace and favour of God, unto all such as love christ Iesus in sincerity.
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for to loue Christ in sincerity, is to embrace him intirely without any rottenesse of heart, without any vnsoundnesse of affections, without any mixture of hypocrisie.
for to love christ in sincerity, is to embrace him entirely without any rottenesse of heart, without any unsoundness of affections, without any mixture of hypocrisy.
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as perpetuity of loue vnto Christ in those whom he blesses, and therefore hee expoundeth it by the aduerb NONLATINALPHABET, v•derstanding it not so much of a pure vncorrupt,
as perpetuity of love unto christ in those whom he Blesses, and Therefore he expoundeth it by the adverb, v•derstanding it not so much of a pure uncorrupt,
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and both a great deale before Beza's (with due reuerence vnto so incomparable a man) who hath turned all quite another way, referring NONLATINALPHABET not to loue but to grace,
and both a great deal before Beza's (with due Reverence unto so incomparable a man) who hath turned all quite Another Way, referring not to love but to grace,
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The construction of the word which our translatours haue made choyce of, hee reiects because hee could not remember, that NONLATINALPHABET had any where that signification, I confesse it's a very rare one,
The construction of the word which our translators have made choice of, he rejects Because he could not Remember, that had any where that signification, I confess it's a very rare one,
Beza indeed suspecting that it crept out of the margent into the text, hath there left it quite out, which I wonder at, seeing himselfe confesses that hee found it in the ancient Greeke Copies,
Beza indeed suspecting that it crept out of the margin into the text, hath there left it quite out, which I wonder At, seeing himself Confesses that he found it in the ancient Greek Copies,
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wherefore I suppose without any preiudice to the discourse which I shall build vpon this scripture I may proceed confidently according to our owne translation especially seeing I know some six more of good note which all read either in, or with sincerity:
Wherefore I suppose without any prejudice to the discourse which I shall built upon this scripture I may proceed confidently according to our own Translation especially seeing I know Some six more of good note which all read either in, or with sincerity:
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In briefe then, the meaning of my text is this, Let the fauour of God & al those blessings which issue from it, rest vpon those who doe not by groundlesse presumptiōs flatter themselues or counterfeit appearance perswade others that they loue Christ Iesus,
In brief then, the meaning of my text is this, Let the favour of God & all those blessings which issue from it, rest upon those who do not by groundless presumptions flatter themselves or counterfeit appearance persuade Others that they love christ Iesus,
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Or thus, Let the gracious promises of God in Christ be fulfilled vpon them and them onely, who embrace and obey his Gospell with sound and honest hearts, who are true Christians in whom is no guile.
Or thus, Let the gracious promises of God in christ be fulfilled upon them and them only, who embrace and obey his Gospel with found and honest hearts, who Are true Christians in whom is no guile.
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For wee must note that as the whole Law of God NONLATINALPHABET as the Apostle speakes, is summarily comprised in the word Loue, Loue to our neighbour, including all the the dutyes of the second table,
For we must note that as the Whole Law of God as the Apostle speaks, is summarily comprised in the word Love, Love to our neighbour, including all the the duties of the second table,
No man but thinkes hee shall bee saued, and why? because euery man thinkes himselfe to bee a Christian, to bee one that loues Christ, which to speake more rationally is but our presumption;
No man but thinks he shall be saved, and why? Because every man thinks himself to be a Christian, to be one that loves christ, which to speak more rationally is but our presumption;
his promising and rewarding grace, and then his qualifying or sanctifying grace, we presume vpon that because wee presume vpon this, wee make full account of his mercies and promises,
his promising and rewarding grace, and then his qualifying or sanctifying grace, we presume upon that Because we presume upon this, we make full account of his Mercies and promises,
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Now then seeing wee all suppose that the euerlasting fauours of God doe most vnfallibly appertaine vnto all and none but such as loue Christ Iesus, 2. that our selues are all such, the first supposall beeing cleere out of my text, all our care must bee for the second, to see that we are not mistaken in our account of our selues.
Now then seeing we all suppose that the everlasting favours of God do most unfallibly appertain unto all and none but such as love christ Iesus, 2. that our selves Are all such, the First supposal being clear out of my text, all our care must be for the second, to see that we Are not mistaken in our account of our selves.
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That therefore I may acquaint you both with the necessity and methode of this triall, that I might shew you both what need wee haue to examine the sincerity of our loue vnto Christ and Christianity,
That Therefore I may acquaint you both with the necessity and method of this trial, that I might show you both what need we have to examine the sincerity of our love unto christ and Christianity,
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and after what manner we ought to goe about, that if it may please the opener and turner of hearts to effect any thing by so contemptible an instrument, I may awake some one out of that pleasant,
and After what manner we ought to go about, that if it may please the opener and turner of hearts to Effect any thing by so contemptible an Instrument, I may awake Some one out of that pleasant,
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In my discourse of the ground of our loue vnto Christ I haue proposed vnto my selfe this methode 1. I will discouer two deceiuable insufficiēt grounds which at this day betray thousands vnto perdition, causing them to fall short of those glorious hopes which were built vpon them. 2. I will lay open the true ground & proper originall from whence all sincere affection vnto Christ ariseth.
In my discourse of the ground of our love unto christ I have proposed unto my self this method 1. I will discover two deceivable insufficient grounds which At this day betray thousands unto perdition, causing them to fallen short of those glorious hope's which were built upon them. 2. I will lay open the true ground & proper original from whence all sincere affection unto christ arises.
The first of those deceiuable groūds, is custome, the discouering of which will take vp as much time as your patience will bee willing to allow me at once.
The First of those deceivable grounds, is custom, the discovering of which will take up as much time as your patience will be willing to allow me At once.
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and importunate impulsions which will not suffer vs to bee at quiet vntill we are initiated into some Religion or other, The Ancient Epicures though it were the scope of their damned profession to bee altogether irreligious,
and importunate impulsions which will not suffer us to be At quiet until we Are initiated into Some Religion or other, The Ancient Epicureans though it were the scope of their damned profession to be altogether irreligious,
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and the most contenting perfectiō they could proiect vnto themselues, yet as wee may perceiue by such writings as they haue left vs they could neuer fully attaine vnto it, but in spight of their affected Atheisme they were forced to betray many shrewd grudgings and terrible gripes of naturall conscience.
and the most contenting perfection they could project unto themselves, yet as we may perceive by such writings as they have left us they could never Fully attain unto it, but in spite of their affected Atheism they were forced to betray many shrewd grudgings and terrible gripes of natural conscience.
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and seeme to laugh at the matter, yet wee may perceiue they were still gawled with that formido oppositi and by those engraued principles were euer and anon stung to reall feare of that truth which they would faine haue mocked out of the world either as an ancient inuention of policy to keepe men in awe,
and seem to laugh At the matter, yet we may perceive they were still gawled with that Fear oppositi and by those engraved principles were ever and anon stung to real Fear of that truth which they would feign have mocked out of the world either as an ancient invention of policy to keep men in awe,
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The same inbred seedes of religion by which it pleaseth God to force a manifestation of himselfe euen vpon those who would faine haue no notice of him,
The same inbred seeds of Religion by which it Pleases God to force a manifestation of himself even upon those who would feign have no notice of him,
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after so many successions of ages are no whit decayed, but continue still as stirring and actiue in the hearts of men as euer they were since they receiued that vnhappy crush by the first transgression.
After so many successions of ages Are no whit decayed, but continue still as stirring and active in the hearts of men as ever they were since they received that unhappy crush by the First Transgression.
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For the Creator of all things as the Psalmist tells vs Psal. 33. 15. fashioneth the hearts of all men alike, the word is NONLATINALPHABET, which signifyes together at once, intimating that the hearts of all men though separated from one another by neuer so vast a gulfe of time or place, are as exactly alike in respect of their originall inclinations,
For the Creator of all things as the Psalmist tells us Psalm 33. 15. fashioneth the hearts of all men alike, the word is, which signifies together At once, intimating that the hearts of all men though separated from one Another by never so vast a gulf of time or place, Are as exactly alike in respect of their original inclinations,
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but now the propensions of nature being blind and confused, and there being a various multiplicity of religions in the world, here ordinarily step in the lawes and customes of the countrey, into which the wombe of nature first empties vs, which shape our generall inclinations either to worship the true God,
but now the propensions of nature being blind and confused, and there being a various Multiplicity of Religions in the world, Here ordinarily step in the laws and customs of the country, into which the womb of nature First empties us, which shape our general inclinations either to worship the true God,
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Looke abroad into the world and obserue the swarmes of diuers & contrary religions which either fill places apart by themselues or are promiseuously exercised amongst one another,
Look abroad into the world and observe the swarms of diverse & contrary Religions which either fill places apart by themselves or Are promiscuous exercised among one Another,
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& you shall perceiue them to bee nothing but the naturall instincts of religion in generall, specificated into diuerse formes and fashions by birth and education.
& you shall perceive them to be nothing but the natural instincts of Religion in general, specificated into diverse forms and fashions by birth and education.
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yet after it hath once by countenance from supreme authoritie and other plausibilities insinuated it selfe into the acceptance and approbation of the multitude, it thenceforth becomes NONLATINALPHABET to vse St Peters word,
yet After it hath once by countenance from supreme Authority and other plausibilities insinuated it self into the acceptance and approbation of the multitude, it thenceforth becomes to use Saint Peter's word,
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Now amongst so many religions as in severall parts of the world are by custome conveyed and passed from one to another wee suppose there is but one which wee may dare to trust for our happinesse, but one that can certainely doe our soules that good which most of them would seem to promise.
Now among so many Religions as in several parts of the world Are by custom conveyed and passed from one to Another we suppose there is but one which we may Dare to trust for our happiness, but one that can Certainly do our Souls that good which most of them would seem to promise.
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If then wee will be sure not to cosen our selues in these perswasions, not to over-reckon our selues in our loue vnto Christ and his Gospell, here is a maine businesse for vs, punctually to enquire how we came by this loue and liking vnto Christ, vpon what motiue wee haue preferred this profession of Christ before such a multitude of Religions in the world.
If then we will be sure not to Cousin our selves in these persuasions, not to over-reckon our selves in our love unto christ and his Gospel, Here is a main business for us, punctually to inquire how we Come by this love and liking unto christ, upon what motive we have preferred this profession of christ before such a multitude of Religions in the world.
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in like manner, it's impossible that our affections vnto Christ should be more elevated, more heauenly and spirituall then the originall from whence they streame.
in like manner, it's impossible that our affections unto christ should be more elevated, more heavenly and spiritual then the original from whence they stream.
If then being put to it by our selues or others we can think of no better reasons for our choice of Christianity then such as these because we had the fortune to be born in a place where Christ onely was talked of,
If then being put to it by our selves or Others we can think of no better Reasons for our choice of Christianity then such as these Because we had the fortune to be born in a place where christ only was talked of,
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and could never see any harme in it, if such sottish, senslesse stuffe bee the best defence wee can make for our selues, it appeares too plainely that our religiō is nothing but those common reliques of naturall instincts which I spoke of before ▪ christned,
and could never see any harm in it, if such sottish, senseless stuff be the best defence we can make for our selves, it appears too plainly that our Religion is nothing but those Common Relics of natural instincts which I spoke of before ▪ christened,
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if an Indian should bee demanded why hee worshipped the Divell, changing only the circumstances hee might giue as sufficient reasons as these for his most fearefull and horrible Idolatry.
if an Indian should be demanded why he worshipped the devil, changing only the Circumstances he might give as sufficient Reasons as these for his most fearful and horrible Idolatry.
why he is so devoted to Mahomet, they wil both in effect giue the very same reasons of their blaspheamies and superstitions, which a common ignorant Christian will giue why hee is rather a Christian then a Iew or a Turke, justifie their damned hatred and detestation of Christ, by the same arguments, which cause him to professe speciall loue and service vnto him.
why he is so devoted to Mahomet, they will both in Effect give the very same Reasons of their Blasphemies and superstitions, which a Common ignorant Christian will give why he is rather a Christian then a Iew or a Turk, justify their damned hatred and detestation of christ, by the same Arguments, which cause him to profess special love and service unto him.
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Nay you will say there is no Christian so barbarously ignorant but he may say more for himselfe then any of those vnbeleeuing misereants can, he hath heard the holy Scriptures read, beene made partakers of the blessed Sacraments he hopes to haue his sinnes forgiuen him by Christ,
Nay you will say there is no Christian so barbarously ignorant but he may say more for himself then any of those unbelieving miscreants can, he hath herd the holy Scriptures read, been made partakers of the blessed Sacraments he hope's to have his Sins forgiven him by christ,
& though hee bee not able to proue it by formall argumentation, hee knowes well enough that Turkes and all such as speake against Christ are accursed infidells.
& though he be not able to prove it by formal argumentation, he knows well enough that Turkes and all such as speak against christ Are accursed Infidels.
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then a Turke may, why his circumcision should be beneficial vnto him; hee hath heard the Scriptures read and expounded, but what better reason can he giue,
then a Turk may, why his circumcision should be beneficial unto him; he hath herd the Scriptures read and expounded, but what better reason can he give,
but what peculiar evidences hath hee that the Turkes are mistaken and not himselfe, seeing they are as cōfident on the other side that Christians are Cafirouna, Infidels,
but what peculiar evidences hath he that the Turkes Are mistaken and not himself, seeing they Are as confident on the other side that Christians Are Cafirouna, Infidels,
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as they tearme vs, & that themselues are the onely Moslimina or Musulmans (that is) right beleeuers? If then the Christians being pressed with these demands can produce nothing from any supernaturall alteration which hee hath felt wrought in himselfe,
as they term us, & that themselves Are the only Moslimina or Musulmans (that is) right believers? If then the Christians being pressed with these demands can produce nothing from any supernatural alteration which he hath felt wrought in himself,
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and of those admirable vertues & comfortable influences of the Sacraments, if he be yet altogether vnacquainted with those caelestiall flashes, irradiations and inward testimonies of the spirit, which vse to put all these things out of questiō in soules truly Christianiz'd.
and of those admirable Virtues & comfortable influences of the Sacraments, if he be yet altogether unacquainted with those celestial flashes, irradiations and inward testimonies of the Spirit, which use to put all these things out of question in Souls truly Christianized.
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Lastly ', if for want of better Apologie he be forced to retire to those poore, dishonourable, impertinent, rather excuses then reasons of his religion, taken form the lawes and customes of his countrey, it is too too manifest that hee adheres vnto Christ vpon no better motiue then others blaspheame and persecute him,
Lastly ', if for want of better Apology he be forced to retire to those poor, dishonourable, impertinent, rather excuses then Reasons of his Religion, taken from the laws and customs of his country, it is too too manifest that he adheres unto christ upon no better motive then Others Blaspheme and persecute him,
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or by assenting vnto, or appro•ing that which is both true and good in it selfe, vpon weake, incoherent, insufficient inducementes, I cannot stand to comment vpon this distinction,
or by assenting unto, or appro•ing that which is both true and good in it self, upon weak, incoherent, insufficient inducements, I cannot stand to comment upon this distinction,
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Applied vnto my purpose it cleerely shewes the ignorant Christian not to bee a whit more in the right then the Turk ▪ The obiect of his assent and loue is most right absolutly in it selfe because it is not an object vnto him for that truth and goodnesse by which it's distinguished from all other objects,
Applied unto my purpose it clearly shows the ignorant Christian not to be a whit more in the right then the Turk ▪ The Object of his assent and love is most right absolutely in it self Because it is not an Object unto him for that truth and Goodness by which it's distinguished from all other objects,
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and the cōclusion is but one and the same assent, being originally to those, and terminatiuely to this, I can scarce allow the difference to be so great.
and the conclusion is but one and the same assent, being originally to those, and terminatiuely to this, I can scarce allow the difference to be so great.
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The Turke changing only the appropriating circumstances, supposeth likewise, that religion which his Sul•an, Parents and Countrey men haue commended vnto him to bee questionlesse the best.
The Turk changing only the appropriating Circumstances, Supposeth likewise, that Religion which his Sul•an, Parents and Country men have commended unto him to be questionless the best.
Both then proceed vpon the same medium, and therefore though by the intervention of other casualties, the Turke bee cast vpon execrable blasphemies & impieties,
Both then proceed upon the same medium, and Therefore though by the intervention of other casualties, the Turk be cast upon execrable Blasphemies & impieties,
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And howsoever such a Christiā hath his assent & imaginary loue by lot of his birth and education, actually fixed vpon sauing truths yet vntil he bethinke himselfe of more proper and solid reasons for his choice, he retaines still in his breast habitually and implicitly the seeds of all those hellish impostures, which by other men, in other places, haue beene entertained and swallowed vpon the same occasions.
And howsoever such a Christian hath his assent & imaginary love by lot of his birth and education, actually fixed upon Saving truths yet until he bethink himself of more proper and solid Reasons for his choice, he retains still in his breast habitually and implicitly the seeds of all those hellish Impostors, which by other men, in other places, have been entertained and swallowed upon the same occasions.
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Suppose a Christian, who can make no better defence for his profession then such a one as I haue laboured to make him ashamed of, immediatly after his birth in England had beene conveyed into Turkie,
Suppose a Christian, who can make no better defence for his profession then such a one as I have laboured to make him ashamed of, immediately After his birth in England had been conveyed into Turkey,
and there insteed of Baptisme circumcised after the Turkish manner, and there so cunningly trained vp in the Turkish superstition, that hee had no occasion giuen him to suspect himselfe not to haue beene borne a Turke:
and there instead of Baptism circumcised After the Turkish manner, and there so cunningly trained up in the Turkish Superstition, that he had no occasion given him to suspect himself not to have been born a Turk:
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And no marvel, for the very same occurrences which haue made him a christiā here, must needs haue made him a Mahometan at Constantinople, seeing that whatsoeuer arguments drawn from lawes, customes, birth, educatiō, pleade here for Christ would there perswade as effectually for Mahomet,
And no marvel, for the very same occurrences which have made him a christian Here, must needs have made him a Mahometan At Constantinople, seeing that whatsoever Arguments drawn from laws, customs, birth, education, plead Here for christ would there persuade as effectually for Mahomet,
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Suppose any of those renowned Champions of Christ whō Queene Mary sent to heauen in fiery Chariots, had beene nursed and brought vp amōgst the Saracens,
Suppose any of those renowned Champions of christ whom Queen Marry sent to heaven in fiery Chariots, had been nursed and brought up amongst the Saracens,
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Suppose the deuoutest Saint of God at this day breathing had beene trained vp at the feet of some Iewish Rabbin if we looke no higher then ordinary meanes, we must needs conceaue that with the hellish mallice of a Iew he would haue defied that blessed Sauiour of his, whom now he worships day & night.
Suppose the devoutest Saint of God At this day breathing had been trained up At the feet of Some Jewish Rabbin if we look no higher then ordinary means, we must needs conceive that with the hellish malice of a Iew he would have defied that blessed Saviour of his, whom now he worships day & night.
For we may obserue that albeit generally in the world errour keepes truth out of the soules of men by anticipation, damming vp all the passages by which shee should enter with base preconceipts and odious prejudices,
For we may observe that albeit generally in the world error keeps truth out of the Souls of men by anticipation, damming up all the passages by which she should enter with base preconceipts and odious prejudices,
and prevailes as much by prepossession here as errour doth in other places, beating that away with the same clamours and out-cries by which it selfe is elsewhere baffled.
and prevails as much by prepossession Here as error does in other places, beating that away with the same clamours and Outcries by which it self is elsewhere baffled.
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and if for their sakes alone shee bee not earnestly invited to come in and importun'd to take vp her lodging there, she vouchsafeth not to enter but at last flings away in disdain.
and if for their sakes alone she be not earnestly invited to come in and importuned to take up her lodging there, she vouchsafeth not to enter but At last flings away in disdain.
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But here may some demand, if the summe of all this that hath beene spoken bee true, to wit, That our loue vnto Christ and his Gospell be not gotten by our birth and education amongst Christians, what benefit is it to bee borne within the visible Church? What prerogatiue to bee bred in the light of the Gospell? I answere, that it's an advantage of inestimable value,
But Here may Some demand, if the sum of all this that hath been spoken be true, to wit, That our love unto christ and his Gospel be not got by our birth and education among Christians, what benefit is it to be born within the visible Church? What prerogative to be bred in the Light of the Gospel? I answer, that it's an advantage of inestimable valve,
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But we must wisely consider the proper end and vse for which it hath pleased the Father of lights to afford vs this blessed priviledge, which is not that it should bee a cause,
But we must wisely Consider the proper end and use for which it hath pleased the Father of lights to afford us this blessed privilege, which is not that it should be a cause,
those are accidentally offered frō without, these are some speciall excellencies apprehended by vs to bee inherent in the person we affect, those are but meanes to bring vs to the knowledge of these.
those Are accidentally offered from without, these Are Some special excellencies apprehended by us to be inherent in the person we affect, those Are but means to bring us to the knowledge of these.
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Even so in our spirituall loue vnto Christ Iesus blessed for ever, the Lord hath gratiously planted vs within the sound of the Gospell, given vs education in Christian rites and fashions,
Even so in our spiritual love unto christ Iesus blessed for ever, the Lord hath graciously planted us within the found of the Gospel, given us education in Christian Rites and fashions,
and to bring vs joyfull newes what vnvaluable treasures of mercy and glory hee hath brought with him to enrich all such as shall come vnto him, pinched with the sense of their spirituall poverty;
and to bring us joyful news what unvaluable treasures of mercy and glory he hath brought with him to enrich all such as shall come unto him, pinched with the sense of their spiritual poverty;
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yet is it the ordinary rode which leades vs to the sight and sense of those transcendent perfections in him which will ravish vs with a more transcēdent loue of him:
yet is it the ordinary road which leads us to the sighed and sense of those transcendent perfections in him which will ravish us with a more transcendent love of him:
Had not the Samaritans beleeued at first vpon an insufficient ground, the alarum of the woman, they had not come to beleeue vpō the true, their owne knowledge & experience.
Had not the Samaritans believed At First upon an insufficient ground, the alarm of the woman, they had not come to believe upon the true, their own knowledge & experience.
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first loued him vpon heare-say and custome, she had never felt, in all probability, those heavenly trances and vnvtterable ravishments with which now she is transported.
First loved him upon hearsay and custom, she had never felt, in all probability, those heavenly trances and unutterable ravishments with which now she is transported.
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All that loue which wee professe vnto Christ betweene our first birth, and the first pangs of the second, is a loue arising only from nature and custome,
All that love which we profess unto christ between our First birth, and the First pangs of the second, is a love arising only from nature and custom,
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I say it's a hopefull preparation in children which are not yet come to that ripenesse of their naturall faculties that the ordinary means of grace, the preaching of the Gospell, may worke vpon on them.
I say it's a hopeful preparation in children which Are not yet come to that ripeness of their natural faculties that the ordinary means of grace, the preaching of the Gospel, may work upon on them.
But after they haue attained to maturity of reason and should beginne to haue NONLATINALPHABET, as the Apostle speakes, their senses exercised to discerne betweene good and evill,
But After they have attained to maturity of reason and should begin to have, as the Apostle speaks, their Senses exercised to discern between good and evil,
and whensoever it shall please the Lord to thunder them out of that sleep of death, wherein now they enjoy some cōtenting dreames they must penitently bewaile it amongst the other sinnes of their vnregeneracy.
and whensoever it shall please the Lord to thunder them out of that sleep of death, wherein now they enjoy Some contenting dreams they must penitently bewail it among the other Sins of their unregeneracy.
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I haue done with my discovery of the false ground of loue vnto Christ, by naturall instincts of religion, restrained to Christianity by birth and education.
I have done with my discovery of the false ground of love unto christ, by natural instincts of Religion, restrained to Christianity by birth and education.
Before I proceed to an application of this discourse, I will insist vpon some opposite places of holy Scripture, which will adde both light & strength vnto the precedent discourse,
Before I proceed to an application of this discourse, I will insist upon Some opposite places of holy Scripture, which will add both Light & strength unto the precedent discourse,
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And first wee haue an excellent place, Cant. 5. v. 9 where the Spouse, that is the faithfull soule hath this interrogatory doubled vnto her, what is thy beloued more then a beloued;
And First we have an excellent place, Cant 5. v. 9 where the Spouse, that is the faithful soul hath this interrogatory doubled unto her, what is thy Beloved more then a Beloved;
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NONLATINALPHABET mahdodek middod, what is thy beloved more then a beloued, that is, what transcendencies, what singularities of alluring perfections, are so peculiarly remarkable in that Saviour of them, on whom thou art so strangely enamoured,
mahdodek middod, what is thy Beloved more then a Beloved, that is, what transcendencies, what singularities of alluring perfections, Are so peculiarly remarkable in that Saviour of them, on whom thou art so strangely enamoured,
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a description so stuffed with the choicest delicacies of expression, that I am perswaded it cannot be matched out of any of those Poets which haue flowen highest in amorous inventions;
a description so stuffed with the Choicest delicacies of expression, that I am persuaded it cannot be matched out of any of those Poets which have flown highest in Amoros Inventions;
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that which makes most to my purpose in it, is the superlatiue preeminence which shee giues him, v. 10. Hee is the chiefest, or as it is more elegantly in the originall, Hee is an ensigne bearer amongst ten thousand, for so the word NONLATINALPHABET Dagull, properly signifies, v. 16. He is altogether louely; NONLATINALPHABET cullo machamaddim, he is all entire, he is all composed of loues, wherevpō she cōcludes with a triūphant Epiphonema, This is my beloved, and this is my friend, ô yee daughters of Ierusalem.
that which makes most to my purpose in it, is the superlative preeminence which she gives him, v. 10. He is the chiefest, or as it is more elegantly in the original, He is an ensign bearer among ten thousand, for so the word Dagull, properly signifies, v. 16. He is altogether lovely; cullo machamaddim, he is all entire, he is all composed of loves, whereupon she concludes with a triumphant Epiphonema, This is my Beloved, and this is my friend, o ye daughters of Ierusalem.
A second memorable place is Phil. 1. v. 9. 10. S. Paul speakes thus, And this I pray that your loue, (to wit, to Christ and his Gospell) may abound yet more and more in knowledge,
A second memorable place is Philip 1. v. 9. 10. S. Paul speaks thus, And this I pray that your love, (to wit, to christ and his Gospel) may abound yet more and more in knowledge,
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The Apostle praying for the confirmation of their loue vnto the Gospell, and as an especiall meanes of that he praies, they may abound in all judgement, by which they may bee able vpon good grounds to approue the reall excellencies of truth before the plausibilities of errour, that so they may be syncere in their loue vnto it, to which purpose also he praies for the Ephesians, that they may bee rooted and grounded in loue, Ephes. 3. 17. A third cousiderable place is, 1. Cor. 12. 3. Wherefore I giue you to vnderstand, that no man speaking by the spirit of God calleth Jesus accursed:
The Apostle praying for the confirmation of their love unto the Gospel, and as an especial means of that he prays, they may abound in all judgement, by which they may be able upon good grounds to approve the real excellencies of truth before the plausibilities of error, that so they may be sincere in their love unto it, to which purpose also he prays for the Ephesians, that they may be rooted and grounded in love, Ephesians 3. 17. A third cousiderable place is, 1. Cor. 12. 3. Wherefore I give you to understand, that no man speaking by the Spirit of God calls jesus accursed:
and that no man can say that Iesus is the Lord but by the Holy Ghost, that is, no man can with the fiduciall assent of his heart, acknowledge Christ to bee the only Lord, which he is to worship by the same impulsions, by which another curses and blaspheames him,
and that no man can say that Iesus is the Lord but by the Holy Ghost, that is, no man can with the fiducial assent of his heart, acknowledge christ to be the only Lord, which he is to worship by the same impulsions, by which Another curses and blaspheames him,
There is no man in this assembly but would thinke it very strange, if one should tell him seriously, he could not say, no not so much as thinke, that Iesus is the Lord.
There is no man in this assembly but would think it very strange, if one should tell him seriously, he could not say, no not so much as think, that Iesus is the Lord.
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and bee ready alwaies to giue an answere to every man that asketh you a reason of the hope that is in you, What reason? Such a one as may bee retorted by those who question vs? Such a one as may perhaps make more against vs then for vs? Such a generall one as might bee giuen for any presumption in the world? No ▪ a reason from a cleere distinct knowledge of the peculiar grounds,
and be ready always to give an answer to every man that asks you a reason of the hope that is in you, What reason? Such a one as may be retorted by those who question us? Such a one as may perhaps make more against us then for us? Such a general one as might be given for any presumption in the world? No ▪ a reason from a clear distinct knowledge of the peculiar grounds,
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yet it may strengthen vs to possesse our soules in patience, and to hold fast our confidence which hath such great recompences of reward in spight of all the terrours of Men or Divels.
yet it may strengthen us to possess our Souls in patience, and to hold fast our confidence which hath such great recompenses of reward in spite of all the terrors of Men or Devils.
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He only is a Iew, who is one NONLATINALPHABET in the secrets of his heart, and he only is a Christian, who hath bin made one by a second birth of his soule, invisible to others;
He only is a Iew, who is one in the secrets of his heart, and he only is a Christian, who hath been made one by a second birth of his soul, invisible to Others;
if thou wouldst not be mistaken in thy selfe, if thou wouldst be ascertained whither or no thou lou'st Christianity vpon any other motiues then such as nature and custome may suggest.
if thou Wouldst not be mistaken in thy self, if thou Wouldst be ascertained whither or no thou Lovest Christianity upon any other motives then such as nature and custom may suggest.
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Reflecting thus vpon so much of thy life as is gone, canst thou not remember a time wherein thy selfe being judge, thou didst but dissemble with thy Saviour,
Reflecting thus upon so much of thy life as is gone, Canst thou not Remember a time wherein thy self being judge, thou didst but dissemble with thy Saviour,
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Reflecting thus vpon thee time past, canst thou not discerne but that thy loue vnto Christ hath beene spun out in an even thread even from the cradle vntill now,
Reflecting thus upon thee time past, Canst thou not discern but that thy love unto christ hath been spun out in an even thread even from the cradle until now,
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and holy Athanasius was when hee held vp against a world of Arrians; I say if the NONLATINALPHABET that speciall excellency of the knowledge of Christ, which made S. Paul to count all things dung, that hee might winne Christ, hath not furnished thee with vnanswerable reasons,
and holy Athanasius was when he held up against a world of Arians; I say if the that special excellency of the knowledge of christ, which made S. Paul to count all things dung, that he might win christ, hath not furnished thee with unanswerable Reasons,
To bee briefe, art thou not sure that thou hast such speciall peculiar reasons for thy religion as could not haue suffered it, much lesse haue caused thee vpon any supposalls to haue beene of any other.
To be brief, art thou not sure that thou hast such special peculiar Reasons for thy Religion as could not have suffered it, much less have caused thee upon any supposals to have been of any other.
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Hast thou not with an inlightned vnderstanding espied in Christ Iesus those vn paralel'd transcendencies which put an insinitely vast difference betweene him and those many Antichrists in the world.
Hast thou not with an enlightened understanding espied in christ Iesus those un paralleled transcendencies which put an infinitely vast difference between him and those many Antichrists in the world.
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Lastly, hast thou not at some time or other, in some measure had thy conscience convicted of sinne, revived with such gracious influences distilling from his louely coūtenance,
Lastly, hast thou not At Some time or other, in Some measure had thy conscience convicted of sin, revived with such gracious influences distilling from his lovely countenance,
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If thy heart answere no to these interrogatories, assure thy selfe thou knowest not yet what this meanes to loue Christ, I should but flatter thee to tell thee thou art a Christian,
If thy heart answer not to these interrogatories, assure thy self thou Knowest not yet what this means to love christ, I should but flatter thee to tell thee thou art a Christian,
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Giue glory vnto God that thou liuest in a time and place where thou hast all encouragements, opportunities, invitations to bee more entirely acquainted with thy Saviour,
Give glory unto God that thou Livest in a time and place where thou hast all encouragements, opportunities, invitations to be more entirely acquainted with thy Saviour,
and to grow as intimate with him, as any man else, but for the present be content to consider that thy loue of him hitherto hath bin built vpon a rotten foundation;
and to grow as intimate with him, as any man Else, but for the present be content to Consider that thy love of him hitherto hath been built upon a rotten Foundation;
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First, the infinite dishonour which is done vnto Christ, the author and finisher of our faith by the customary profession of his glorious name and Gospell in this kingdome.
First, the infinite dishonour which is done unto christ, the author and finisher of our faith by the customary profession of his glorious name and Gospel in this Kingdom.
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It's aboue three score yeares since the Saviour of the world hath vouchsafed after a most especiall manner to reside amongst vs early and late, to call and cry vnto vs, to take notice what need we haue of him, to bethinke our selues of our infinite wants, which none but hee can suppl, counselling vs as he did the Church of Laodicea to buy of him gold tried in the fire that wee may bee rich,
It's above three score Years since the Saviour of the world hath vouchsafed After a most especial manner to reside among us early and late, to call and cry unto us, to take notice what need we have of him, to bethink our selves of our infinite Wants, which none but he can Supple, counseling us as he did the Church of Laodicea to buy of him gold tried in the fire that we may be rich,
and white raiment that our nakednesse might not appeare an eye salue, that now in this our daies wee might see those things which belong vnto our peace, and all this without mony:
and white raiment that our nakedness might not appear an eye salve, that now in this our days we might see those things which belong unto our peace, and all this without money:
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now that after all this there should be thousands amongst vs, who being asked a reason of the hope that is in them, cannot speake tolerable sense why they are Christians rather then professed Infidels;
now that After all this there should be thousands among us, who being asked a reason of the hope that is in them, cannot speak tolerable sense why they Are Christians rather then professed Infidels;
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that there should be whole parishes which cannot afford one wise word toward the defence of our most holy profession, that many who will take it very ill,
that there should be Whole Parishes which cannot afford one wise word towards the defence of our most holy profession, that many who will take it very ill,
Lastly, that those great and pretious promises which Christ hath purchased for vs, with the vnvaluable price of his owne dearest blood, by those who one day thinke to haue their share in them, that they set as slothfull, ignorant, heartles affections vpon them,
Lastly, that those great and precious promises which christ hath purchased for us, with the unvaluable price of his own dearest blood, by those who one day think to have their share in them, that they Set as slothful, ignorant, heartless affections upon them,
as professed infidells doe vpon those poore imaginary, deluding hopes which Satan is permitted to abuse them with, questionlesse it becomes not any man, who hath resolued the rest of his time in the flesh, to seeke the things of Christ Iesus,
as professed Infidels do upon those poor imaginary, deluding hope's which Satan is permitted to abuse them with, questionless it becomes not any man, who hath resolved the rest of his time in the Flesh, to seek the things of christ Iesus,
and hath felt in his owne soule what good reason hee hath for it, I say it becomes not any such to thinke of these things which grate so mercilesly vpon his Saviours wounds,
and hath felt in his own soul what good reason he hath for it, I say it becomes not any such to think of these things which grate so mercilessly upon his Saviors wounds,
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Betweene the millions of men who hate the redeemer of the world, and the multitude which loue him they know not wherefore, O how few are there which loue him in syncerity!
Between the millions of men who hate the redeemer of the world, and the multitude which love him they know not Wherefore, Oh how few Are there which love him in sincerity!
The second thing which I would intreat of those who vnderstand what a wofull thing it is to bee a stranger vnto Christ, to be yet vnreconciled vnto God by him, is that they would with yerning bowels commiserate the lamentable condition of their poore ignorant brethren which they shall meet with every where, especially in most country Villages.
The second thing which I would entreat of those who understand what a woeful thing it is to be a stranger unto christ, to be yet unreconciled unto God by him, is that they would with yearning bowels commiserate the lamentable condition of their poor ignorant brothers which they shall meet with every where, especially in most country Villages.
I haue obserued vpon occasions much table merriment which hath beene made by tales which passe about of such absurd, senselesse answers as silly Christians haue given, being demanded a reason of their faith, perhaps vpon their death-beds or at their comming to the Lords table.
I have observed upon occasions much table merriment which hath been made by tales which pass about of such absurd, senseless answers as silly Christians have given, being demanded a reason of their faith, perhaps upon their deathbeds or At their coming to the lords table.
You, who by the blessed change wrought in your soules, haue passed from death vnto life, consider with a thankefull reflexion vpon the Father of lights, that had not he vouchsafed you a more ingenuous education, fairer opportunities to grow acquainted with the mysteries of grace, more distinct call of his fanctifying spirit,
You, who by the blessed change wrought in your Souls, have passed from death unto life, Consider with a thankful reflection upon the Father of lights, that had not he vouchsafed you a more ingenuous education, Fairer opportunities to grow acquainted with the Mysteres of grace, more distinct call of his fanctifying Spirit,
and more illuminated apprehensions to discerne them, you might haue groped and stumbled in a thicker mist of stupidity then now befooles your vnnurturd brethren, you might haue dishonoured that blessed name by which you are called, by as wild misco•••its and horrid follies,
and more illuminated apprehensions to discern them, you might have groped and stumbled in a thicker missed of stupidity then now befools your vnnurturd brothers, you might have dishonoured that blessed name by which you Are called, by as wild misco•••its and horrid follies,
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You know the soule of the meanest idiot is of equall value with yours, and that it cost the redeemer of the World as many stripes and wounds as yours, O then pitty thy brethren so likely to perish,
You know the soul of the Meanest idiot is of equal valve with yours, and that it cost the redeemer of the World as many stripes and wounds as yours, Oh then pity thy brothers so likely to perish,
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Consider I beseech you, what, a dismall fogge of Popery doth yet darken this Iland, Popery which few thinkes of, I meane that blind absurd implicite faith of beleeuing, as the Church beleeues.
Consider I beseech you, what, a dismal fog of Popery does yet darken this Island, Popery which few thinks of, I mean that blind absurd implicit faith of believing, as the Church believes.
Meditate on this, and what zeale, what conrage, what indignation you feele in your breasts against the Antichristian impostures of Rome, let them fly I beseech you vpon all occasions, against this Protestant Popery.
Meditate on this, and what zeal, what conrage, what Indignation you feel in your breasts against the Antichristian Impostors of Room, let them fly I beseech you upon all occasions, against this Protestant Popery.
Most holy Lord, wee praise thee, for the marvelous light of thy Gospell, which hath acquainsed vs with those wonders of mercy, which thy Christ hath performed for our soules,
Most holy Lord, we praise thee, for the marvelous Light of thy Gospel, which hath acquainsed us with those wonders of mercy, which thy christ hath performed for our Souls,
for that it hath begunne to weaken and wast the body of sinne, to crucify those corruptiōs which heretofore hath beene most insolent in vs, to weane vs frō those vanities, which heretofore haue beene our chiefe comforts,
for that it hath begun to weaken and wast the body of sin, to crucify those corruptions which heretofore hath been most insolent in us, to wean us from those vanities, which heretofore have been our chief comforts,
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and to make vs more willing to bee kept within a holy compasse. O Lord we desire, wee desire with most enlarged hearts, to blesse thy infinite goodnesse,
and to make us more willing to be kept within a holy compass. O Lord we desire, we desire with most enlarged hearts, to bless thy infinite Goodness,
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for all those ravishing irradiations and glorious Prefaces of our blessed immortality, by which thy cōforting spirit hath so often encouraged vs to patient continuance in well doing.
for all those ravishing irradiations and glorious Prefaces of our blessed immortality, by which thy comforting Spirit hath so often encouraged us to patient Continuance in well doing.
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Wee blesse thee for all the heavenly thoughts, affections, desires, & resolutions which thou hast put into vs at any time, wee praise thee for that portiou of thy good word which thou hast afforded vs at this time, O thou that delightest to pardon abundantly, pardon all the errours & imperfections which haue come either from me in delivering,
we bless thee for all the heavenly thoughts, affections, Desires, & resolutions which thou hast put into us At any time, we praise thee for that portiou of thy good word which thou hast afforded us At this time, Oh thou that delightest to pardon abundantly, pardon all the errors & imperfections which have come either from me in delivering,
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And now oh thou that dwellest in vnapprochable splendor, quite out of the ken of mortality, seeing thou hast suffered dust and ashes to approch so neere to thee in thy ordinances, dismisse not any one of vs, wee beseech thee, without a blessing, send not any one of vs without a comfortable beame of thy countenance shining into his heart;
And now o thou that dwellest in unapproachable splendour, quite out of the ken of mortality, seeing thou hast suffered dust and Ashes to approach so near to thee in thy ordinances, dismiss not any one of us, we beseech thee, without a blessing, send not any one of us without a comfortable beam of thy countenance shining into his heart;
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Thou art the fountaine of holinesse, send vs not therefore out of thy presence without some more cleerenesse in our apprehensions of thy saving mysteries,
Thou art the fountain of holiness, send us not Therefore out of thy presence without Some more clearness in our apprehensions of thy Saving Mysteres,
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or with such tempests of repentance as may prepare vs for an everlasting serenity, O Lord send vs not away but either with that joy which passeth all vnderstanding,
or with such tempests of Repentance as may prepare us for an everlasting serenity, Oh Lord send us not away but either with that joy which passes all understanding,
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I WIL not discourage your attentiō with a tedious repotition of what I haue heretofore in another audience deliuered vpon this Scripture, something must needs be recalled to guid your attention into the ensuing discourse & to knit that vnto a former:
I WILL not discourage your attention with a tedious repotition of what I have heretofore in Another audience Delivered upon this Scripture, something must needs be Recalled to guide your attention into the ensuing discourse & to knit that unto a former:
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This generall presumption stands vpon these two general suppositions. 1. That Grace, that is, all the gracious, precious promises of God concerning a better life, doe infallibly appertaine to all such as loue Christ Iesus in sincerity:
This general presumption Stands upon these two general suppositions. 1. That Grace, that is, all the gracious, precious promises of God Concerning a better life, do infallibly appertain to all such as love christ Iesus in sincerity:
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that is, to all such as are true, serious, resolute Christians. 2. That wee our selues are all such men, that we are all Christians good enough to serue the turne,
that is, to all such as Are true, serious, resolute Christians. 2. That we our selves Are all such men, that we Are all Christians good enough to serve the turn,
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The first suppositiō is out of all question, and can never bee brought into disputation by those which submit to the Scriptures, it being the scope, not only of my Text,
The First supposition is out of all question, and can never be brought into disputation by those which submit to the Scriptures, it being the scope, not only of my Text,
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and leanes more heavily vpon the second supposition, and therefore all our care must bee every man for himselfe, to see that wee are not mistaken in our account at home, to bee sure wee are all such men as wee deeme our selues to be, that is, such Christians, as may vpon good sufficient grounds, lay clayme vnto,
and leans more heavily upon the second supposition, and Therefore all our care must be every man for himself, to see that we Are not mistaken in our account At home, to be sure we Are all such men as we deem our selves to be, that is, such Christians, as may upon good sufficient grounds, lay claim unto,
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Vpon this I observed all the conditions required on our part, and by consequent, the whole tryall of our assurance, to be comprised in this sincerity of our loue towards him;
Upon this I observed all the conditions required on our part, and by consequent, the Whole trial of our assurance, to be comprised in this sincerity of our love towards him;
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and farther, for the exact triall, and through examination of this, I imposed vpon my selfe the handling of three most cōsiderable points which make vp it selfe,
and farther, for the exact trial, and through examination of this, I imposed upon my self the handling of three most considerable points which make up it self,
Concerning the originall of our loue vnto Christ, amōgst many insufficient deceauable grounds of it, I vndertooke the discovery of one which I foūd to be most dangerous and vniversall:
Concerning the original of our love unto christ, amongst many insufficient deceauable grounds of it, I undertook the discovery of one which I found to be most dangerous and universal:
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to wit, natural instincts of religion in generall restrained to Christianity by birth & education. This discovery, I haue already elsewhere at large, as God enabled me, performed.
to wit, natural instincts of Religion in general restrained to Christianity by birth & education. This discovery, I have already elsewhere At large, as God enabled me, performed.
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Well then, what is the most immediate and proper ground of the sincere loue of a poore sinner vnto his Saviour Iesus Christ? I answere out of the question,
Well then, what is the most immediate and proper ground of the sincere love of a poor sinner unto his Saviour Iesus christ? I answer out of the question,
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These were my supplications, which the Lord hath heard, and therefore I loue him, yea, because he hath inclined his care vnto me in these my spirituall agonies, I will call vpon him as long as I liue.
These were my supplications, which the Lord hath herd, and Therefore I love him, yea, Because he hath inclined his care unto me in these my spiritual agonies, I will call upon him as long as I live.
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2. we haue an eminent place, 1. Ioh. •. 19. We loue him, marke his reason, because he first loued vs. True, some may say, God hath loaded vs with innumerable expressions of his loue in our creation and preservation,
2. we have an eminent place, 1. John •. 19. We love him, mark his reason, Because he First loved us True, Some may say, God hath loaded us with innumerable expressions of his love in our creation and preservation,
but what's this to the loue of Christ? To omit as impertinent to this place, that in some sort we owe both our creation & temporall preservatiō vnto Gods loue in Christ;
but what's this to the love of christ? To omit as impertinent to this place, that in Some sort we owe both our creation & temporal preservation unto God's love in christ;
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seeing it is not probable, but the whole frame of nature should haue beene dissolued presently vpon the fal, had not God of his mercy intended a Redeemer for mankinde to be revealed in the fulnesse of time:
seeing it is not probable, but the Whole frame of nature should have been dissolved presently upon the fall, had not God of his mercy intended a Redeemer for mankind to be revealed in the fullness of time:
but to let this passe, S. Iohn in these words, because he first loued vs, vnderstands that loue of loues, that boundlesse, incomprehensible loue of God wherewith hee hath loued vs in Christ:
but to let this pass, S. John in these words, Because he First loved us, understands that love of loves, that boundless, incomprehensible love of God wherewith he hath loved us in christ:
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To recollect, and to bring it home to the point in hand, when as the fame S. Iohn speakes v. 16. Wee haue knowne and beleeued the loue that God hath to vs,
To recollect, and to bring it home to the point in hand, when as the fame S. John speaks v. 16. we have known and believed the love that God hath to us,
because hee first loued vs. A third place, & I'le trouble you with no more, is Luc. 7. 37. where we haue a whole parable to this purpose, deliuered by our Saviour himselfe to make the Pharisees vnderstand what that poore womā meant by those strange distracted & seemingly madde expressions of her loue vnto him in washing his feet with teares,
Because he First loved us A third place, & I'll trouble you with no more, is Luke 7. 37. where we have a Whole parable to this purpose, Delivered by our Saviour himself to make the Pharisees understand what that poor woman meant by those strange distracted & seemingly mad expressions of her love unto him in washing his feet with tears,
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and then most opportunely comes in Christ Iesus with his merits, satisfies his father to the full, rescues them out of the sergeants hands, that they being deliuered out of the hands of their enimies may serue him without feare, in holinesse and righteousnesse before him all the daies of their life.
and then most opportunely comes in christ Iesus with his merits, Satisfies his father to the full, rescues them out of the sergeants hands, that they being Delivered out of the hands of their enemies may serve him without Fear, in holiness and righteousness before him all the days of their life.
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I deny not but the words as they are, admit a pious sense, neither am I ignorant with how little adoe they may be reconciled which haue beene hitherto spoken.
I deny not but the words as they Are, admit a pious sense, neither am I ignorant with how little ado they may be reconciled which have been hitherto spoken.
But if I might bee worthy to deliuer mine own opinion, with due respect vnto the translaters, I would alter one word in the translation, which I suspect should runne thus:
But if I might be worthy to deliver mine own opinion, with due respect unto the translators, I would altar one word in the Translation, which I suspect should run thus:
for albeit not in the pure Greek idiom, yet in the Helenisticke vse of it, answers to all the acceptions of the Hebrew NONLATINALPHABET which hath sometimes the signification of ideo, quapropter, &c. Neither may it prejudice this interpretation, that our Saviour after all those expressions of loue from the penitent woman,
for albeit not in the pure Greek idiom, yet in the Helenisticke use of it, answers to all the acceptions of the Hebrew which hath sometime the signification of ideo, quapropter, etc. Neither may it prejudice this Interpretation, that our Saviour After all those expressions of love from the penitent woman,
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this was but that sentence of absolution for her greater cōfort, and assurance outwardly pronoūced, of which no doubt but she had before some gratious inklings within,
this was but that sentence of absolution for her greater Comfort, and assurance outwardly pronounced, of which no doubt but she had before Some gracious inklings within,
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and egressions of affection vnto him, who haue indeed heard, but not as yet tasted how gratious he is, who haue not as yet perceaued in themselues those inward whisperings of comfort, Feare not, I am thy salvation:
and egressions of affection unto him, who have indeed herd, but not as yet tasted how gracious he is, who have not as yet perceived in themselves those inward whisperings of Comfort, fear not, I am thy salvation:
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To rescue the truth out of these clouds, and to present it in her brightnesse vnto you, we must first obserue that every degree of true spirituall loue vnto Christ, proceeds frō a proportionable act of sauing faith:
To rescue the truth out of these Clouds, and to present it in her brightness unto you, we must First observe that every degree of true spiritual love unto christ, proceeds from a proportionable act of Saving faith:
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Secondly, that there is a twofold loue, 1. One of desire, which is an earnest longing after that, which wee beleeue would doe vs much good if wee could attaine vnto it. 2. Another of complacencie,
Secondly, that there is a twofold love, 1. One of desire, which is an earnest longing After that, which we believe would do us much good if we could attain unto it. 2. another of complacency,
That affectionate longing and thirstie loue wherewith we pant and gaspe after Christ having never yet been refreshed with any comfortable testimony of the spirit since the beginning of our humiliation, proceeds from that former act of faith whereby we assent vnto al the Gospell promises as most true and good in themselues,
That affectionate longing and thirsty love wherewith we pant and gasp After christ having never yet been refreshed with any comfortable testimony of the Spirit since the beginning of our humiliation, proceeds from that former act of faith whereby we assent unto all the Gospel promises as most true and good in themselves,
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we returne vnto our rest, because the Lord hath dealt bountifully with vs, & sweetly repose our selues in the lap of our Saviour, with content vnspeakable and full of glory, proceeds from that last act of faith, whereby we are actually perswaded by those welcome whispers of the spirit of adoption, that Christ is as certainly our Saviour as any mans else,
we return unto our rest, Because the Lord hath dealt bountifully with us, & sweetly repose our selves in the lap of our Saviour, with content unspeakable and full of glory, proceeds from that last act of faith, whereby we Are actually persuaded by those welcome whispers of the Spirit of adoption, that christ is as Certainly our Saviour as any men Else,
Lastly, it will not be amisse to obserue two things of this loue of complacency arising from a perswasion of Christs loue vnto vs in particular. 1. It's subject to all variations or changes, ebbings and flowings of that perswasion.
Lastly, it will not be amiss to observe two things of this love of complacency arising from a persuasion of Christ love unto us in particular. 1. It's Subject to all variations or changes, ebbings and flowings of that persuasion.
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For as often as in any violent temptation, or sensible disertion our perswasion seemes to be confuted, this loue of complacencie is either for a time quite stupified,
For as often as in any violent temptation, or sensible desertion our persuasion seems to be confuted, this love of complacency is either for a time quite Stupified,
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or else it falls back as it were into that thirsty auxious loue of desire. 2. This loue of complacencie admits degrees proportionably to the degrees of that perswasion.
or Else it falls back as it were into that thirsty anxious love of desire. 2. This love of complacency admits Degrees proportionably to the Degrees of that persuasion.
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The second which I call Heroicall in that sense in which eminent vertues haue their Epithite, is constantly only in such as either beside the evidence of the word and spirit, haue had some speciall revelation to put them out of all doubt concerning their estate to Godward, on such as by a constant close walking with God, haue beene long exercised in a Christian course, haue often entertained Christ Iesus at supper in their hearts,
The second which I call Heroical in that sense in which eminent Virtues have their Epithet, is constantly only in such as either beside the evidence of the word and Spirit, have had Some special Revelation to put them out of all doubt Concerning their estate to Godward, on such as by a constant close walking with God, have been long exercised in a Christian course, have often entertained christ Iesus At supper in their hearts,
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and habituated themselues into a more familiar acquaintance, with that holy spirit which brings all the good news from heauen to those diligent soules which carefully wait for it.
and habituated themselves into a more familiar acquaintance, with that holy Spirit which brings all the good news from heaven to those diligent Souls which carefully wait for it.
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Thus haue I according to the skill that is giuen mee, proued the originall of the syncere loue of a sinner vnto Christ Iesus blessed for ever, to be a serious tender apprehension of his own extreame need of Christ,
Thus have I according to the skill that is given me, proved the original of the sincere love of a sinner unto christ Iesus blessed for ever, to be a serious tender apprehension of his own extreme need of christ,
Wee are all borne into the world NONLATINALPHABET, haters of God, and while wee continue in that naturall stupid condition, wherein we were borne, wee are all strangers both vnto God and Christ, yea, enemies in our mindes through wicked workes, as the Apostle speakes.
we Are all born into the world, haters of God, and while we continue in that natural stupid condition, wherein we were born, we Are all Strangers both unto God and christ, yea, enemies in our minds through wicked works, as the Apostle speaks.
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yet as long as we continue NONLATINALPHABET meere animall, naturall men, it will not sinke into our heads, that we are in such miserable case as Preachers would make vs beleeue wee are,
yet as long as we continue mere animal, natural men, it will not sink into our Heads, that we Are in such miserable case as Preachers would make us believe we Are,
yea what other contrivance may there be to worke such peeuish wretches, such froward rebels out of one extreame into another, out of deadly hatred to sincere loue of the eternall Father and his only Sonne, to pull downe their proud stomackes, to make them crouch and craule vnto his throne of grace,
yea what other contrivance may there be to work such peevish wretches, such froward rebels out of one extreme into Another, out of deadly hatred to sincere love of the Eternal Father and his only Son, to pull down their proud stomachs, to make them crouch and craule unto his throne of grace,
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and then amidst all these amazing tempests to let the glorious Gospell of Christ shine vpon them, to shew them Christ Iesus with his armes of mercy stretched out,
and then amid all these amazing tempests to let the glorious Gospel of christ shine upon them, to show them christ Iesus with his arms of mercy stretched out,
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and trust their selues with him, if they will but lay to heart, and learne to esteeme & admire those wonders of redemption which he hath compassed for them.
and trust their selves with him, if they will but lay to heart, and Learn to esteem & admire those wonders of redemption which he hath compassed for them.
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Had the prodigall sonnes stocke held out, and hee lyen still afloate in the full-tide of his sinfull pleasures, hee had set vp his staffe in that fa••e country,
Had the prodigal Sons stock held out, and he lyen still afloat in the full-tide of his sinful pleasures, he had Set up his staff in that fa••e country,
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behold his father about his necke before he was a ware of him, acting an over-joyned man, hee hangs about him and kisses him, trims him vp with a robe and a ring, conducts him home in a kinde of triumph,
behold his father about his neck before he was a ware of him, acting an over-joyned man, he hangs about him and Kisses him, trims him up with a robe and a ring, conducts him home in a kind of triumph,
and misemploy all those faculties and endowments, with which our Creator hath furnished vs, in the revels of sinne and vanity, walking on merrily and confidently NONLATINALPHABET as the Apostle speakes Ephes. 2. 2. according to the course of this world:
and misemploy all those faculties and endowments, with which our Creator hath furnished us, in the revels of sin and vanity, walking on merrily and confidently as the Apostle speaks Ephesians 2. 2. according to the course of this world:
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professing indeed (for fashion sake) loue both vnto God and Christ, but all the while denying and disclaiming them both in our hearts and conversations.
professing indeed (for fashion sake) love both unto God and christ, but all the while denying and disclaiming them both in our hearts and conversations.
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But God who is rich in mercy for his great loue wherewith hee hath loued vs. Ephes. 2. 4. when hee hath let vs runne our selues even out of breath in these riotous courses,
But God who is rich in mercy for his great love wherewith he hath loved us Ephesians 2. 4. when he hath let us run our selves even out of breath in these riotous courses,
hee raises vp many affrightments, and grim apparitions in our consciences, he giues Satan leaue to insult over vs, whatsoever outward contentment we fasten on, to put vs out of these dumpes, he beates vs off from it, he leaues vs not huskes to feed on, he driues vs out of one shift into another, til at last we are driven out of all,
he raises up many affrightments, and grim apparitions in our Consciences, he gives Satan leave to insult over us, whatsoever outward contentment we fasten on, to put us out of these dumps, he beats us off from it, he leaves us not husks to feed on, he drives us out of one shift into Another, till At last we Are driven out of all,
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Now are wee entred into the loue of desire, and while our poore soules are sweating in these restlesse passions, wee heare at length Christ Iesus in a milde still voice, inviting all such as are weary & heavy laden to come vnto him, that hee may giue them rest:
Now Are we entered into the love of desire, and while our poor Souls Are sweating in these restless passion, we hear At length christ Iesus in a mild still voice, inviting all such as Are weary & heavy laden to come unto him, that he may give them rest:
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vpon this wee addresse our selues towards him, with our burden vpon our shoulder, and when wee are got within kenne of him, hee seemes sometimes to goe backward from vs, to make vs more eager after him,
upon this we address our selves towards him, with our burden upon our shoulder, and when we Are god within ken of him, he seems sometime to go backward from us, to make us more eager After him,
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and then hee conveyes them away, cleares vp the heavens over vs, speakes like a husband vnto our soules by his Spirit, he presents vs vnto his Father, who now smiles vpon vs with a reconciled countenance,
and then he conveys them away, clears up the heavens over us, speaks like a husband unto our Souls by his Spirit, he presents us unto his Father, who now smiles upon us with a reconciled countenance,
Now we are in that loue of complacency, now wee cling vnto him, and would faine come out of our selues, to creepe vnto him, affecting not only a vnion,
Now we Are in that love of complacency, now we cling unto him, and would feign come out of our selves, to creep unto him, affecting not only a Union,
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but vnity with him, now wee bestirre our selues in all the holy complements of heavenly loue, never thinking wee haue done enough, frequently bathing our selues in those delicious intimacies of our spirituall marriage.
but unity with him, now we Bestir our selves in all the holy compliments of heavenly love, never thinking we have done enough, frequently bathing our selves in those delicious intimacies of our spiritual marriage.
But here it's requisite to obserue, that the severall passages of this great alteration wrought in our affections, are more or lesse sensible, according to the severall conditions of the persons.
But Here it's requisite to observe, that the several passages of this great alteration wrought in our affections, Are more or less sensible, according to the several conditions of the Persons.
vntill the time of their visitation, which oft-times overtakes them very early, and takes them in before they are acquainted with the villaines of the world, or vices of the times:
until the time of their Visitation, which ofttimes overtakes them very early, and Takes them in before they Are acquainted with the villains of the world, or vices of the times:
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yet they passe not through so many pikes, so many panges, and terrors but with lesse stirre & diffficulty arriue safely at his bosome, and get within his embraces.
yet they pass not through so many pikes, so many pangs, and terrors but with less stir & diffficulty arrive safely At his bosom, and get within his embraces.
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On the other side, some are starke prodigalls, meere Publicans such as haue taken their full swinge in the wildest exorbitancies, such as haue served an apprentiship, perhaps two or three to the World, the Flesh,
On the other side, Some Are stark prodigals, mere Publicans such as have taken their full swinge in the Wildest Extravagancies, such as have served an apprenticeship, perhaps two or three to the World, the Flesh,
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if it arose from an exact, steddy contemplation of those infinitely amiable excellencies, and transcendent beauties, which are resplendent in his person;
if it arose from an exact, steady contemplation of those infinitely amiable excellencies, and transcendent beauty's, which Are resplendent in his person;
he being the brightnesse of glory, and the expresse image of his Father, Heb. 1. 3. or as it is ver. 7. 26. The brightnesse of the everlasting light, the vnspotted mirror of the power of God,
he being the brightness of glory, and the express image of his Father, Hebrew 1. 3. or as it is ver. 7. 26. The brightness of the everlasting Light, the unspotted mirror of the power of God,
Now it's most true, that the person of Christ, absolutely considered without the relation of a Saviour vnto vs, is invested with most attractiue excellencies, and ravishing beauties:
Now it's most true, that the person of christ, absolutely considered without the Relation of a Saviour unto us, is invested with most Attractive excellencies, and ravishing beauty's:
or impenitent sinner, vnlesse the sanctifying spirit should at the same instant renew his heart, it might driue him out of his wits but not out of his sinnes, it might terrify him into a desperate transe,
or impenitent sinner, unless the sanctifying Spirit should At the same instant renew his heart, it might driven him out of his wits but not out of his Sins, it might terrify him into a desperate transe,
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Likewise if one should goe about to winne an enimy of grace vnto the loue of Christ, by the most accurate Metaphysicall discourses of those infinitely superlatiue beauties in the Deity absolutely considered, either they would bee phantasticke riddles vnto him,
Likewise if one should go about to win an enemy of grace unto the love of christ, by the most accurate Metaphysical discourses of those infinitely superlative beauty's in the Deity absolutely considered, either they would be fantastic riddles unto him,
or at leastwise prevaile no more with him to that purpose, then it would perswade him to loue one dearely, whom he mortally hated, to tell him that hee was a comely Gentleman. 2. Suppose these mysticall contemplations were effectuall this way,
or At leastwise prevail no more with him to that purpose, then it would persuade him to love one dearly, whom he mortally hated, to tell him that he was a comely Gentleman. 2. Suppose these mystical contemplations were effectual this Way,
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An acute, but vnsanctified schoole man may overstraine his vnderstanding with a wearisome gaze vpon those invisible beauties, and dazle it into a more distempered ignorance,
an acute, but unsanctified school man may overstrain his understanding with a wearisome gaze upon those invisible beauty's, and dazzle it into a more distempered ignorance,
but not in to such a ravishment of loue, as may warme and elevate his affections whereas the penitent soule, which by the grace of conversion, hath felt those sacred coniugall affections already kindled in it selfe, may advantage her selfe excellently by such contemplations, by her intellectuall all aspirings and affaires,
but not in to such a ravishment of love, as may warm and elevate his affections whereas the penitent soul, which by the grace of conversion, hath felt those sacred conjugal affections already kindled in it self, may advantage her self excellently by such contemplations, by her intellectual all aspirings and affairs,
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as it were to see him that is invisible, and by refreshing her selfe with sweetest meditations of those inconceivable glories which are aboue, where Christ sits at the right hand of God.
as it were to see him that is invisible, and by refreshing her self with Sweetest meditations of those inconceivable Glories which Are above, where christ sits At the right hand of God.
yet they may keepe it vp, blowe it into a purer flame, and advance it to a degree of Angelicall sublimity. 3. That loue of Christ is most sincere and acceptable vnto him, which giues him most glory of that which he desires most to be glorified in:
yet they may keep it up, blow it into a Purer flame, and advance it to a degree of Angelical sublimity. 3. That love of christ is most sincere and acceptable unto him, which gives him most glory of that which he Desires most to be glorified in:
and finde withall, that he hath bought me out of my selfe, that I am not my owne, as it is, 1. Cor. 6. 19. hence forth the maine scope & principall aime of my loue vnto him is to doe that for which chiefely I was created and redeemed, to let goe all interest the loue of Christ constraineth vs, saith St Paul: why so? Because wee thus iudge, that if one died for all, then were all dead:
and find withal, that he hath bought me out of my self, that I am not my own, as it is, 1. Cor. 6. 19. hence forth the main scope & principal aim of my love unto him is to do that for which chiefly I was created and redeemed, to let go all Interest the love of christ constrains us, Says Saint Paul: why so? Because we thus judge, that if one died for all, then were all dead:
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here is that originall of our loue implied which I haue so largely insisted vpon, it followeth, and he died for all, that they which henceforth liue, should not liue vnto themselues,
Here is that original of our love implied which I have so largely insisted upon, it follows, and he died for all, that they which henceforth live, should not live unto themselves,
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and impartially to examine the loue hee supposes hee beares to Christ Iesus by what we haue amply discoursed concerning the true and proper Originall of it.
and impartially to examine the love he supposes he bears to christ Iesus by what we have amply discoursed Concerning the true and proper Original of it.
Thou pretendst most entyre loue vnto Christ Iesus, whom thou callest thy Saviour, thou wouldst spit in his face, that should make any serious question of it, thou art confident that thou dost not dissemble with him.
Thou pretendest most entire love unto christ Iesus, whom thou Callest thy Saviour, thou Wouldst spit in his face, that should make any serious question of it, thou art confident that thou dost not dissemble with him.
or gesse at the manner how thou at ashedst it? Wert thou brought vnto it by that methode which I haue discoured, or at least by one somewhat like it? If thy conscience can now answer these proposals affirmatiuely,
or guess At the manner how thou At ashedst it? Wertenberg thou brought unto it by that method which I have discovered, or At least by one somewhat like it? If thy conscience can now answer these proposals affirmatively,
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why then I hope thou maist picke a great deale of sound comfort out of the precedent discourse which will testifie vnto thee that thou louest Christ vpon a true ground,
why then I hope thou Mayest pick a great deal of found Comfort out of the precedent discourse which will testify unto thee that thou love christ upon a true ground,
and that therefore, that grace and favour of God with all the blessings issuing from it, appertaines vnto thee, which the Apostle wishes to all those which loue Christ Jesus in sincerity.
and that Therefore, that grace and favour of God with all the blessings issuing from it, appertains unto thee, which the Apostle wishes to all those which love christ jesus in sincerity.
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Hast thou beene experimentally convinced in thy owne soule in what desperate case thou art by nature? Hast thou clearly perceaued to be true in thy selfe whatsoeuer the Scriptures tell thee of the monstrous pronenesse of mans heart to any evill•,
Hast thou been experimentally convinced in thy own soul in what desperate case thou art by nature? Hast thou clearly perceived to be true in thy self whatsoever the Scriptures tell thee of the monstrous proneness of men heart to any evill•,
and vntowardnesse to any good? Hast thou beene made to possesse the sinnes of thy youth, as holy Iob was? and haue the terrors of God stared thy guilty conscience in the face,
and untowardness to any good? Hast thou been made to possess the Sins of thy youth, as holy Job was? and have the terrors of God stared thy guilty conscience in the face,
& affrighted it almost into a bloody sweat, and then hath there appeared as it were an Angell comforting thee? Hast thou felt thy selfe a condemned man,
& affrighted it almost into a bloody sweat, and then hath there appeared as it were an Angel comforting thee? Hast thou felt thy self a condemned man,
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and even going to execution, and hath Christ Iesus in the nick stept in with thy pardon both purchased and sealed with his owne most pretious blood? If thou hast felt either these passages,
and even going to execution, and hath christ Iesus in the neck stepped in with thy pardon both purchased and sealed with his own most precious blood? If thou hast felt either these passages,
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or some which may serue proportionably insteed of them, to bee the canse of that which thou professest vnto Christ, I dare not questiō the synceritie of it,
or Some which may serve proportionably instead of them, to be the cause of that which thou professest unto christ, I Dare not question the sincerity of it,
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Cant. 8. 7. But now on the cōtrary, to conclude negatiuely from the former interrogatories, to inferre the want of sincerity in any man for his not feeling those passages as they are verbatim proposed, would be too rigid,
Cant 8. 7. But now on the contrary, to conclude negatively from the former interrogatories, to infer the want of sincerity in any man for his not feeling those passages as they Are verbatim proposed, would be too rigid,
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but so does the gretest part of the world defie him, vpon as good a ground as that so does a Turke loue Mahomet, one of the bafest misereants that ever was, vpon as substantiall a ground as that.
but so does the greatest part of the world defy him, upon as good a ground as that so does a Turk love Mahomet, one of the bafest miscreants that ever was, upon as substantial a ground as that.
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and which would be most due vnto him, though all the lawes & customes in the world should vniversally conspire to crye it downe, dost thou professe such a loue vnto him,
and which would be most due unto him, though all the laws & customs in the world should universally conspire to cry it down, dost thou profess such a love unto him,
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and knowest not wherefore? nor vpō what occasion thou wert moued vnto it? It would vexe a man to the soule, who knowes indeed what it is to loue Christ,
and Knowest not Wherefore? nor upon what occasion thou Wertenberg moved unto it? It would vex a man to the soul, who knows indeed what it is to love christ,
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and how himselfe was brought vn to it, to consider the confident stupidity of multitudes in euery place who will not be put out of their dreame, that they meane as louingly to Christ as any man,
and how himself was brought un to it, to Consider the confident stupidity of Multitudes in every place who will not be put out of their dream, that they mean as lovingly to christ as any man,
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No, it must be through distinct feeling of it in our owne soules, it must bee the experience of this, which makes vs enamoured on him and sets our hearts a mounting towards him in those seraphicall flames of sanctified affection.
No, it must be through distinct feeling of it in our own Souls, it must be the experience of this, which makes us enamoured on him and sets our hearts a mounting towards him in those seraphical flames of sanctified affection.
2 The Originall of sincere loue vnto Christ, being discovered, and directions giuen for selfe examination concerning it, a second vse shall bee for caution against many cozening semblances of loue vnto Christ, which may make vs thinke a great deale better of our selues then wee haue reason, which may easily bee discouered by trying them by this originall. To instance in some particulars:
2 The Original of sincere love unto christ, being discovered, and directions given for self examination Concerning it, a second use shall be for caution against many cozening semblances of love unto christ, which may make us think a great deal better of our selves then we have reason, which may Easily be discovered by trying them by this original. To instance in Some particulars:
& done him knights service, and a hundred to one, but in this humour, he will call his companions to come and see the zeale which he hath for Christ Jesus.
& done him Knights service, and a hundred to one, but in this humour, he will call his Sodales to come and see the zeal which he hath for christ jesus.
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and thy zeale all the while hath beene very well contented with it? You see by these questions from what variety of carnall vnsanctified motiues this seeming plausible zeale may arise:
and thy zeal all the while hath been very well contented with it? You see by these questions from what variety of carnal unsanctified motives this seeming plausible zeal may arise:
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and therefore in all such cases, it much concernes vs, to haue an eye to the true originall of all duties of loue, to consider, not so much what wee doe,
and Therefore in all such cases, it much concerns us, to have an eye to the true original of all duties of love, to Consider, not so much what we do,
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& withall the contradictiō of sinners, the insolencie of proud and churlish miscreants which he endured with an vnimitable patience, will find their hearts euer and anon rising in indignation against the Scribes and Pharisees,
& withal the contradiction of Sinners, the insolency of proud and churlish miscreants which he endured with an unimitable patience, will find their hearts ever and anon rising in Indignation against the Scribes and Pharisees,
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Wherein it's evident, that such stirrings of the affections, may proceed from a bare historicall faith, joyned with that commō ingenuity of nature, which teaches vs to adore the heroicall vertues of Worthies, long since deceased,
Wherein it's evident, that such stirrings of the affections, may proceed from a bore historical faith, joined with that Common ingenuity of nature, which Teaches us to adore the heroical Virtues of Worthies, long since deceased,
Yea, which is worth observation, they may proceed from this common ingenuity, by the meere working of the fancie, without any historicall beleefe at all.
Yea, which is worth observation, they may proceed from this Common ingenuity, by the mere working of the fancy, without any historical belief At all.
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because the imaginatiō, which hath the same command over the passions, which the Poets haue giuen Aeolus ouer the windes, is it selfe stirr'd vp to sympathize with all such representations as are exquisitely shaped & limb'd according to it's owne Ideas & inward contrivances:
Because the imagination, which hath the same command over the passion, which the Poets have given Aeolus over the winds, is it self stirred up to sympathise with all such representations as Are exquisitely shaped & limbed according to it's own Ideas & inward contrivances:
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whether it be of an acted truth, or of a possibility, forgetting, as it were, for the present, to distinguish what might haue beene from what hath beene.
whither it be of an acted truth, or of a possibility, forgetting, as it were, for the present, to distinguish what might have been from what hath been.
or of soft natur'd men? Solemne Musicke, a good Pavin wil doe as much: any liuely representation of a Tragical accident, whether reall or imaginary, will doe as much:
or of soft natured men? Solemn Music, a good Pavin will do as much: any lively representation of a Tragical accident, whither real or imaginary, will do as much:
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while wee consider them loose by themselues, and examine them not by that which ought to be the fundamentall inducement vnto them in our hearts, you see how expedient it is to judge of these complementall expressiōs of loue vnto our blessed Saviour by our hearts,
while we Consider them lose by themselves, and examine them not by that which ought to be the fundamental inducement unto them in our hearts, you see how expedient it is to judge of these complemental expressions of love unto our blessed Saviour by our hearts,
and not of our hearts by them, and by cōsequent, you see of what excellent vse this doctrine of the ground, or originall of our loue vnto Christ is, To God the Father, &c. FINIS.
and not of our hearts by them, and by consequent, you see of what excellent use this Doctrine of the ground, or original of our love unto christ is, To God the Father, etc. FINIS.
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My method in it I haue acquainted you with heretofore, imposing vpon my selfe a copious and full handling of three most cōsiderable points, which both make it vp in itselfe, and evidence it vnto vs. 1. The true and proper ground or originall of it:
My method in it I have acquainted you with heretofore, imposing upon my self a copious and full handling of three most considerable points, which both make it up in itself, and evidence it unto us 1. The true and proper ground or original of it:
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I am now falne vpon the second point, and therein more punctually to enquire, how much we are to loue him which querie our Saviour himselfe clearely and throughly resolues in my Text. If any mā come vnto me, &c. Our Saviour was now in the progresse of his humiliation ▪ going about & doing good.
I am now fallen upon the second point, and therein more punctually to inquire, how much we Are to love him which query our Saviour himself clearly and thoroughly resolves in my Text. If any man come unto me, etc. Our Saviour was now in the progress of his humiliation ▪ going about & doing good.
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Being on his way, he obserues great multitudes thronging & flocking after him, no doubt for various ends, and vpon various motiues. This hee well knewe:
Being on his Way, he observes great Multitudes thronging & flocking After him, no doubt for various ends, and upon various motives. This he well knew:
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for any man to get whatsoever good was to bee gotten from him by a little trotting after him, hee thought it expedient to let thē all knowe before hand, what they must of necessitie resolue vpon,
for any man to get whatsoever good was to be got from him by a little trotting After him, he Thought it expedient to let them all know before hand, what they must of necessity resolve upon,
if they would followe him to any purpose, & solemnly to forewarne them, what they must trust vnto if they made account to get any good by running after him.
if they would follow him to any purpose, & solemnly to forewarn them, what they must trust unto if they made account to get any good by running After him.
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If any man will come to mee (that is) hoping or desiring to bee better for mee in regard of a better life, and hate not his Father and Mother, &c. (that is) if he set not so high a price vpon his hopes by me, that he bring this resolution with him to part with any thing which may hinder him from doing mee constant, vniversall service;
If any man will come to me (that is) hoping or desiring to be better for me in regard of a better life, and hate not his Father and Mother, etc. (that is) if he Set not so high a price upon his hope's by me, that he bring this resolution with him to part with any thing which may hinder him from doing me constant, universal service;
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yea though it bee that which otherwise he may most lawfully and ought most dearly to affect, hee cannot bee my Disciple, he is not qualified either to doe mee that honour which I shall expect from him,
yea though it be that which otherwise he may most lawfully and ought most dearly to affect, he cannot be my Disciple, he is not qualified either to do me that honour which I shall expect from him,
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If any man desirous of a more satisfying expectation of this Scripture shall enquire yet more particularly, in what sense the Disciple of Christ must hate his parents & children, wife and kindred, yea and his owne life.
If any man desirous of a more satisfying expectation of this Scripture shall inquire yet more particularly, in what sense the Disciple of christ must hate his Parents & children, wife and kindred, yea and his own life.
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Farre be it from our Saviour to contradict this law by requiring that his Disciples at their very first entrance into the schoole, should turne barbarous and strip themselues of those sacred, decent affections of nature and humanity:
far be it from our Saviour to contradict this law by requiring that his Disciples At their very First Entrance into the school, should turn barbarous and strip themselves of those sacred, decent affections of nature and humanity:
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that which he requires is this, that seeing even during the true Church there will daily happen many ca•es wherein wee must needs either deale vnkindly or dishonourably with him,
that which he requires is this, that seeing even during the true Church there will daily happen many ca•es wherein we must needs either deal unkindly or dishonourably with him,
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or breake squares with such as are neere & deere vnto vs, and in time of persecution we may be so put to it that we must either bee ashamed of him before men,
or break squares with such as Are near & deer unto us, and in time of persecution we may be so put to it that we must either be ashamed of him before men,
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I say ▪ hee requires, that his Disciples should come with mindes so possessed with an extraordinary overreaching esteeme of him beyond any thing else, that they might bee prepared afore hand for such exigents,
I say ▪ he requires, that his Disciples should come with minds so possessed with an extraordinary overreaching esteem of him beyond any thing Else, that they might be prepared afore hand for such exigents,
or their owne liues, that nothing may interrupt their obedience vnto him, or intercept the light of his countenance from them. 2. Wee are to note, that the hatred which is required, hath not reference to the persons specified in my Text,
or their own lives, that nothing may interrupt their Obedience unto him, or intercept the Light of his countenance from them. 2. we Are to note, that the hatred which is required, hath not Referente to the Persons specified in my Text,
or the good looks of those whom wee account ▪ our best friends, that in comparison of our hopes by the Gospell, wee should so hate, (that is) by a Hebraisme, neglect or disesteeme whatsoeuer comforts or favours wee could expect from them, that without any long pause or deliberation, we may bee content to let them goe,
or the good looks of those whom we account ▪ our best Friends, that in comparison of our hope's by the Gospel, we should so hate, (that is) by a Hebraism, neglect or disesteem whatsoever comforts or favours we could expect from them, that without any long pause or deliberation, we may be content to let them go,
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so that heroicall mother 2. Macc. 7. hated her seaven sonnes whom indeed she loued most tenderly, being content to see them all butchered before her eyes with horrible rarity of torments, that they may not disobey the law,
so that heroical mother 2. Maccabees 7. hated her seaven Sons whom indeed she loved most tenderly, being content to see them all butchered before her eyes with horrible rarity of torments, that they may not disobey the law,
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Thus Moses refused to be called the sonne of Pharaohs daughter, hating the treasures of Aegypt in comparison of the reproach of Christ, Heb. 11. 26. Thus Ioseph parted with his Mistresse and all his hopes by his Master,
Thus Moses refused to be called the son of Pharaohs daughter, hating the treasures of Egypt in comparison of the reproach of christ, Hebrew 11. 26. Thus Ioseph parted with his Mistress and all his hope's by his Master,
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So that indeed the hatred in my Text is more passiue then actiue, consisting in an humble willingnesse to forgoe any thing which may bee either an acceptable sacrifice vnto Christ,
So that indeed the hatred in my Text is more passive then active, consisting in an humble willingness to forgo any thing which may be either an acceptable sacrifice unto christ,
so that by letting them goe, wee may take better hold of Christ Iesus, in whom we are sure to finde with an infinite overplus whatsoever wee loose for his sake. My text being thus explained.
so that by letting them go, we may take better hold of christ Iesus, in whom we Are sure to find with an infinite overplus whatsoever we lose for his sake. My text being thus explained.
Whosoever makes account to bee the better for his profession of Christ, and to haue his share in those vnvaluable purchases of his passion, must prize Christ Iesus and his hopes by him farre beyond whatsoever, or whomsoever hee may, most lawfully & ought most dearely to loue in this world,
Whosoever makes account to be the better for his profession of christ, and to have his share in those unvaluable purchases of his passion, must prize christ Iesus and his hope's by him Far beyond whatsoever, or whomsoever he may, most lawfully & ought most dearly to love in this world,
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To heape vp other testimonies or to goe any farther then my text for the proofe of this doctrine, were to prejudice both our Saviours authority, hee being so plaine and peremptory in the point,
To heap up other testimonies or to go any farther then my text for the proof of this Doctrine, were to prejudice both our Saviors Authority, he being so plain and peremptory in the point,
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My labour, I suppose will be better spent in demonstrating vnto you the equity of that which may seeme rigour in this doctrine, in discovering vnto you what good reasons our Saviour had to exact so great a measure and high a pitch of loue from all those who would be partakers of his redemption and sharers of his merits:
My labour, I suppose will be better spent in Demonstrating unto you the equity of that which may seem rigour in this Doctrine, in discovering unto you what good Reasons our Saviour had to exact so great a measure and high a pitch of love from all those who would be partakers of his redemption and sharers of his merits:
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1. It will not stand either with the justice, or wisdome of God the Father, to loose the glory of his everlasting mercies in his sonne, by conferring them vpon such as doe not perceaue & acknowledge some out-stripping excellency in them beyond all his temporall blessings.
1. It will not stand either with the Justice, or Wisdom of God the Father, to lose the glory of his everlasting Mercies in his son, by conferring them upon such as do not perceive & acknowledge Some outstripping excellency in them beyond all his temporal blessings.
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Indeed it is vsuall with God in his generall providence to heape his temporall favours vpon such as never thinke of his loue in dealing thus bountifully with them,
Indeed it is usual with God in his general providence to heap his temporal favours upon such as never think of his love in dealing thus bountifully with them,
and though hee get no glory for his mercy whilest hee bestowes them as blessings, yet he can be sure to glorify his justice by turning them into curses:
and though he get no glory for his mercy whilst he bestows them as blessings, yet he can be sure to Glorify his Justice by turning them into curses:
if any man bee so taken with the lustre of them that for joy Mat. 13. 44. he goes and sels all that he hath to buy them, and thinkes hee hath a good bargaine too, God presently seales vnto him an everlasting assurance of them by the spirit of promise,
if any man be so taken with the lustre of them that for joy Mathew 13. 44. he Goes and sells all that he hath to buy them, and thinks he hath a good bargain too, God presently Seals unto him an everlasting assurance of them by the Spirit of promise,
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not with such a worthinesse by which he may deserue Christ, for then he would haue no need of him, seeing that worthinesse might aswell immediatly answere the justice of God without Christ,
not with such a worthiness by which he may deserve christ, for then he would have no need of him, seeing that worthiness might aswell immediately answer the Justice of God without christ,
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What kinde of worthinesse is that? it is the worthinesse of faith working by loue, consisting in a thorough sense of the extreame misery of our greatest happinesse without Christ, in a cleare perswasion of the incomparable worth of those things which wee are promised in Christ,
What kind of worthiness is that? it is the worthiness of faith working by love, consisting in a thorough sense of the extreme misery of our greatest happiness without christ, in a clear persuasion of the incomparable worth of those things which we Are promised in christ,
But alas what worthinesse is there in all this? seeing that whatsoever wee can possibly doe or suffer for Christ in this life, is not, worthy to be compared with the glory which shall be revealed Rom. 8. 18. I answere there can be indeed no meritorious worthinesse in all this,
But alas what worthiness is there in all this? seeing that whatsoever we can possibly doe or suffer for christ in this life, is not, worthy to be compared with the glory which shall be revealed Rom. 8. 18. I answer there can be indeed no meritorious worthiness in all this,
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for by acceptance hee is worthy of whatsoever God does for him, who in some good measure vnderstands the worth of his benefits and takes them to heart, desiring and endeavouring to giue him all the glory which hee intended for himselfe in bestowing them.
for by acceptance he is worthy of whatsoever God does for him, who in Some good measure understands the worth of his benefits and Takes them to heart, desiring and endeavouring to give him all the glory which he intended for himself in bestowing them.
and is worthy of them with that worthinesse which a Creator may expect from a creature ▪ seeing an infinite Creator which had need of nothing, cannot expect any thing from a finite creature hauing nothing but what hee first bestowed vpon it,
and is worthy of them with that worthiness which a Creator may expect from a creature ▪ seeing an infinite Creator which had need of nothing, cannot expect any thing from a finite creature having nothing but what he First bestowed upon it,
the greatest matter containing in it infinite variety of wonders, which God from all eternity hath contrived by his wisdome, compassed by his power, bestowed by his goodnesse vpon mankinde to get himselfe as it were an infinite masse of glory which should suffice him through all eternity, was the sending of his owne sonne in our nature, on our behalfe to satisfie his justice.
the greatest matter containing in it infinite variety of wonders, which God from all eternity hath contrived by his Wisdom, compassed by his power, bestowed by his Goodness upon mankind to get himself as it were an infinite mass of glory which should suffice him through all eternity, was the sending of his own son in our nature, on our behalf to satisfy his Justice.
This was that astonishing proiect, wherewith that invisible Lord blessed for ever intended in the fullest, compleatest measure to glorify all his attributes at once,
This was that astonishing project, wherewith that invisible Lord blessed for ever intended in the Fullest, compleatest measure to Glorify all his attributes At once,
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though it were through a cloud, which the Angels themselues desire NONLATINALPHABET ▪ most heedfully to prie into 1. Pet. 1. 10. out of their heavenly ▪ places beholding in the Church the manifold wisdome of God.
though it were through a cloud, which the Angels themselves desire ▪ most heedfully to pry into 1. Pet. 1. 10. out of their heavenly ▪ places beholding in the Church the manifold Wisdom of God.
Ephes. 3. 10. This being so, whosoever is admitted to see what i• the fellowship of the mystery which from the beginning of the world hath beene hid in God, v. 9. If he be so caught vp with admiration of it, that he grow presently into a loathing of all his other happinesse in comparison of this;
Ephesians 3. 10. This being so, whosoever is admitted to see what i• the fellowship of the mystery which from the beginning of the world hath been hid in God, v. 9. If he be so caught up with admiration of it, that he grow presently into a loathing of all his other happiness in comparison of this;
because hee giues God that glory which Christ meant to procure him, and therefore it will stand both with his wisdome and justice, to allot such a one his portion out of those vnsearchable riches of Christ Ep. 3. 8. But on the contrary:
Because he gives God that glory which christ meant to procure him, and Therefore it will stand both with his Wisdom and Justice, to allot such a one his portion out of those unsearchable riches of christ Epistle 3. 8. But on the contrary:
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whosoever is admitted to the sight of the fellowship of the same mystery, if he can espy no such extraordinary excellency in it but that hee may keepe himselfe as hee is,
whosoever is admitted to the sighed of the fellowship of the same mystery, if he can espy no such extraordinary excellency in it but that he may keep himself as he is,
but offered vpon very hard tearmes, and therefore, perhaps other matters may be better for vs for the present, that those are matters of another world and would bee good for vs when we are dead,
but offered upon very hard terms, and Therefore, perhaps other matters may be better for us for the present, that those Are matters of Another world and would be good for us when we Are dead,
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and by Gods mercy wee may at length haue our part in those matters as well as those that keepe most stirre about them, (I say) such stupid sots are so strangely vnworthy of Christ, that God cannot doe them any good:
and by God's mercy we may At length have our part in those matters as well as those that keep most stir about them, (I say) such stupid sots Are so strangely unworthy of christ, that God cannot do them any good:
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It's likewise impossible for his iustice to bestow his chiefest, choisest mercies vpon such brutes as will scarce take them for mercies, being not throughly perswaded that they haue any need of them;
It's likewise impossible for his Justice to bestow his chiefest, Choicest Mercies upon such brutus's as will scarce take them for Mercies, being not thoroughly persuaded that they have any need of them;
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because it is the greatest affront and most intollerable despight, that such wormes can offer his impassible maiesty, thus as much as in vs lies, to be foole his wisdome and even scorne his loue in that where hee thought to doe vs most good and himselfe most glory, wee forsooth can see no such great need of that, or extraordinary reason for this.
Because it is the greatest affront and most intolerable despite, that such worms can offer his impassable majesty, thus as much as in us lies, to be fool his Wisdom and even scorn his love in that where he Thought to do us most good and himself most glory, we forsooth can see no such great need of that, or extraordinary reason for this.
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Nay you will say, but wee may value Gods loue in Christ very highly, albeit wee esteeme some few things which our nature hath taken speciall likeing vnto before it? No such matter:
Nay you will say, but we may valve God's love in christ very highly, albeit we esteem Some few things which our nature hath taken special liking unto before it? No such matter:
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Hee that esteemes the dearest things he hath, suppose his owne life, but in the least degree aboue it, vndervalues it as much in effect as he that makes no account of it at all:
He that esteems the dearest things he hath, suppose his own life, but in the least degree above it, vndervalues it as much in Effect as he that makes no account of it At all:
yet there is some proportion betweene a barley-corne and a pearle, but none at all betweene our temporall life and that exceeding weight of glory, treasured vp for vs by Gods loue in Christ.
yet there is Some proportion between a barleycorn and a pearl, but none At all between our temporal life and that exceeding weight of glory, treasured up for us by God's love in christ.
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O this loue of God in sparing his owne son for our redemption, is so full of bottomlesse, fathomlesse mysteries, it is in such transcendent excesse infinite, that those multitudes of his blessings in our creation and preservation, inestimable too in themselues where with NONLATINALPHABET day by day he loadeth vs Psal. 68. v. 19. (take them altogether) are not worth the talking off in comparison of this,
O this love of God in sparing his own son for our redemption, is so full of bottomless, fathomless Mysteres, it is in such transcendent excess infinite, that those Multitudes of his blessings in our creation and preservation, inestimable too in themselves where with day by day he loadeth us Psalm 68. v. 19. (take them altogether) Are not worth the talking off in comparison of this,
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O this sending of Christ to dye for vs, when we were yet sinners, was that speciall, royal present wherewith the King of heaven would commend his loue vnto vs,
Oh this sending of christ to die for us, when we were yet Sinners, was that special, royal present wherewith the King of heaven would commend his love unto us,
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as the Apostle excellently expresseth it Rom ▪ 5. 8. In this saith Saint Iohn 1. 4. 9. was manifested the loue of God towards vs that he sent his onely begotten some into the world that we might liue through him manifested in this? Why, in what not? so it is in every bit of bread we eate, in every sup of aire we take in.
as the Apostle excellently Expresses it Rom ▪ 5. 8. In this Says Saint John 1. 4. 9. was manifested the love of God towards us that he sent his only begotten Some into the world that we might live through him manifested in this? Why, in what not? so it is in every bit of bred we eat, in every sup of air we take in.
O but the noblest blessings of this life are such poore curtesies in comparison of what we hope for by Christ, that Gods loue though most eminent too, doe's scarse appeare in them, being eclipsed by that most orient and everlasting blaze of his loue in Christ.
O but the Noblest blessings of this life Are such poor courtesies in comparison of what we hope for by christ, that God's love though most eminent too, doe's scarce appear in them, being eclipsed by that most orient and everlasting blaze of his love in christ.
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it is no wonder if the justice of God, which is to see that his Glory receiue no damage, require that our esteeme of this his greatest mercy, which himselfe values so farre aboue all his other mercies, should so far exceed our esteeme of any other matters though otherwise most excellent in themselues and deare vnto vs, that our very esteeme of them may be but a disesteeme and a hatred if compared to our esteeme of his loue in Christ.
it is no wonder if the Justice of God, which is to see that his Glory receive no damage, require that our esteem of this his greatest mercy, which himself value's so Far above all his other Mercies, should so Far exceed our esteem of any other matters though otherwise most excellent in themselves and deer unto us, that our very esteem of them may be but a disesteem and a hatred if compared to our esteem of his love in christ.
yet if hee loue but any one thing in the world never so little better then hee doth Christ, he doth him in effect as much dishonour as he that never lookes after him at all. Thus much I intimated before;
yet if he love but any one thing in the world never so little better then he does christ, he does him in Effect as much dishonour as he that never looks After him At all. Thus much I intimated before;
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in like manner, though wee preferre Christ before never so many profits and pleasures, yet if there remaine behind one darling contentment which wee are resolued to keepe whatsoever may become of his glory or our interest in him:
in like manner, though we prefer christ before never so many profits and pleasures, yet if there remain behind one darling contentment which we Are resolved to keep whatsoever may become of his glory or our Interest in him:
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wee doe in the issue esteeme him not at all, because wee still wittingly value him below that which is infinitely worse then dung in comparison of him.
we do in the issue esteem him not At all, Because we still wittingly valve him below that which is infinitely Worse then dung in comparison of him.
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Now our part in Christ is so infinitely overworth any thing that wee can possibly giue for it, that by farre better reason wee may say, that he that thinkes it not cheape bought with all that he hath even to his last breath, indeed thinkes it worth nothing at all.
Now our part in christ is so infinitely overworth any thing that we can possibly give for it, that by Far better reason we may say, that he that thinks it not cheap bought with all that he hath even to his last breath, indeed thinks it worth nothing At all.
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Let a woman loue her husband better then a million of men, yet if shee loue but any one man in the world better then her husband, hee will giue her but little thankes for louing him aboue so many others.
Let a woman love her husband better then a million of men, yet if she love but any one man in the world better then her husband, he will give her but little thanks for loving him above so many Others.
But to amplify this point more distinctly, let vs briefly consider that transcendent pitch of loue we owe first vnto the benefits of Christ; secondly vnto his person;
But to amplify this point more distinctly, let us briefly Consider that transcendent pitch of love we owe First unto the benefits of christ; secondly unto his person;
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The ransome is from horrours and those torments which are infinite for smart, variety and duration, which wee haue all deserved a thousand times over, and therefore the case being thus with vs,
The ransom is from horrors and those torments which Are infinite for smart, variety and duration, which we have all deserved a thousand times over, and Therefore the case being thus with us,
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though wee looked for nothing but such a ransome by our Saviour, though he had procured vs only this that after this life wee should spend eternity in a Limbus vnacquainted with any paine or pleasure,
though we looked for nothing but such a ransom by our Saviour, though he had procured us only this that After this life we should spend eternity in a Limbus unacquainted with any pain or pleasure,
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seeing what would a thousand worlds doe vs good if after a while wee must bee packed out of them all into that place where we shall everlastingly curse the day that ever wee were borne or made reasonable creatures.
seeing what would a thousand world's doe us good if After a while we must be packed out of them all into that place where we shall everlastingly curse the day that ever we were born or made reasonable creatures.
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an inheritance immortall, vndefiled, reserved in heaven for vs, seeing wee expected to be made heires with Christ in that glory which hee had with his father before the beginning of the world, of that glory, the least sparke of which if visible to bodily eyes would shame all the beauty, pompe and bravery of the world,
an inheritance immortal, undefiled, reserved in heaven for us, seeing we expected to be made Heirs with christ in that glory which he had with his father before the beginning of the world, of that glory, the least spark of which if visible to bodily eyes would shame all the beauty, pomp and bravery of the world,
and whatsoever the Magnifico's of the earth are proud of, it is a stupidity worse then any madnesse to conceiue, we esteeme sufficiently of such glorious hopes,
and whatsoever the Magnifico's of the earth Are proud of, it is a stupidity Worse then any madness to conceive, we esteem sufficiently of such glorious hope's,
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if vpon deliberate choice we make much but of any one indearement of this life which may any way hinder our assurance of them. 2. for our loue vnto the person of Christ, equity requires that we should loue him with a loue yet more overtopping then either our ransome or inheritance,
if upon deliberate choice we make much but of any one indearement of this life which may any Way hinder our assurance of them. 2. for our love unto the person of christ, equity requires that we should love him with a love yet more overtopping then either our ransom or inheritance,
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I say, reason requires that wee should loue his person more entirely then his benefits, that wee should preferre his glory before eternall life it selfe.
I say, reason requires that we should love his person more entirely then his benefits, that we should prefer his glory before Eternal life it self.
Our Saviour is contented that our feare of misery and desire of happines, should first enter vs into the loue of him, that til we know him better wee should loue him onely for our owne sakes and his benefits,
Our Saviour is contented that our Fear of misery and desire of happiness, should First enter us into the love of him, that till we know him better we should love him only for our own sakes and his benefits,
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but after that he hath sent his spirit to expound the mystery of his loue vnto vs more clearely, to make vs lay to heart not onely what he hath purchased for vs,
but After that he hath sent his Spirit to expound the mystery of his love unto us more clearly, to make us lay to heart not only what he hath purchased for us,
but also how deare the purchase cost him, how though he was rich, yet for our sakes hee became poore that wee through his poverty might be made rich as the Apostle passionately deliuers it, 2. Cor. 8. 9. how being every way equall with God, Phil. 2. 7. NONLATINALPHABET, he was faine to emptie and strip himselfe as it were of all his royaltie that he might compasse these great matters for vs,
but also how deer the purchase cost him, how though he was rich, yet for our sakes he became poor that we through his poverty might be made rich as the Apostle passionately delivers it, 2. Cor. 8. 9. how being every Way equal with God, Philip 2. 7., he was feign to empty and strip himself as it were of all his royalty that he might compass these great matters for us,
when his spirit hath effectually melted our hearts with these considerations, we shall perceaue our loving him chiefly for our owne salvation to be somewhat too grosse and mercenary loue, being not much different from that of a woman who loues her joynture better then her husband,
when his Spirit hath effectually melted our hearts with these considerations, we shall perceive our loving him chiefly for our own salvation to be somewhat too gross and mercenary love, being not much different from that of a woman who loves her jointure better then her husband,
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So much onely wee doe loue Christ as wee loue him more then any thing else besides though never so louely: 1. Because wee haue infinitely more reason to loue him then it is possible wee should haue to loue any thing else:
So much only we do love christ as we love him more then any thing Else beside though never so lovely: 1. Because we have infinitely more reason to love him then it is possible we should have to love any thing Else:
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and therefore it is not to be accounted loue vnto him, if wee can afford as much and more to something else: 2. Because if we loue but one thing better then we doe him, that one thing may force vs to despight, forsake,
and Therefore it is not to be accounted love unto him, if we can afford as much and more to something Else: 2. Because if we love but one thing better then we do him, that one thing may force us to despite, forsake,
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He therefore that would certainely knowe how much hee loues his blessed Saviour, that would judge exactly of the measure of his loue vnto him, must not doe it by feeling the pulse as it were,
He Therefore that would Certainly know how much he loves his blessed Saviour, that would judge exactly of the measure of his love unto him, must not do it by feeling the pulse as it were,
as he was, that I must either renounce my Saviour or my other contentment, this would hold me so fast, that it would make mee most desperately let him goe:
as he was, that I must either renounce my Saviour or my other contentment, this would hold me so fast, that it would make me most desperately let him go:
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though a Disciple of Christ must not loue any thing better then his Master, yet may he not loue some things as well? I answere the conceipt is impossible.
though a Disciple of christ must not love any thing better then his Master, yet may he not love Some things as well? I answer the conceit is impossible.
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First, Because it is an impossibility, that for any continuance our affections should bee setled in an equall size vpon two objects, which commonly fall crosse one to the other & may ever and anon bee brought in opposition one against the other.
First, Because it is an impossibility, that for any Continuance our affections should be settled in an equal size upon two objects, which commonly fallen cross one to the other & may ever and anon be brought in opposition one against the other.
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when we particularly thinke of it & intend it, or habitually, in the generall constant purpuse of our minds, wee loue it in opposition to him either explicite & direct,
when we particularly think of it & intend it, or habitually, in the general constant purpuse of our minds, we love it in opposition to him either explicit & Direct,
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All this we learne from himselfe who hath pronounced it impossible that one mā should serue two masters, and his reason is, hee must needs hate the one,
All this we Learn from himself who hath pronounced it impossible that one man should serve two Masters, and his reason is, he must needs hate the one,
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Now suppose it were possible that wee should loue Christ and some worldy contentment which the very same degree of affection, although these loues would bee equall considered naturally as qualities,
Now suppose it were possible that we should love christ and Some worldy contentment which the very same degree of affection, although these loves would be equal considered naturally as qualities,
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Thus in two cōsiderations haue you heard explained, confirmed, and amplified this maine doctrine, whosoever hee bee that makes account to bee the better for his profession of Christ.
Thus in two considerations have you herd explained, confirmed, and amplified this main Doctrine, whosoever he be that makes account to be the better for his profession of christ.
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Before I descend to application I suppose it expedient to vindicate this fundamentall point from some exceptions which it may be charged with by such as doe not or will not vnderstand it.
Before I descend to application I suppose it expedient to vindicate this fundamental point from Some exceptions which it may be charged with by such as do not or will not understand it.
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and is ready to buy it with whatsoever is deare vnto him, what meanes then that Evangelicall proclamation Esa. 55. 1, Ho every one that thirsteth come yee to the waters,
and is ready to buy it with whatsoever is deer unto him, what means then that Evangelical proclamation Isaiah 55. 1, Ho every one that Thirsteth come ye to the waters,
as well to beggars as to Princes, poverty can hinder no man from buying them, hee that hath not a penny may come and drinke as freely of the waters of life as he that hath coffers full.
as well to beggars as to Princes, poverty can hinder no man from buying them, he that hath not a penny may come and drink as freely of the waters of life as he that hath coffers full.
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For if there be first a willing minde, God accepts according to that a mā hath and not according to that a man hath not, as it is spoken in another case.
For if there be First a willing mind, God accepts according to that a man hath and not according to that a man hath not, as it is spoken in Another case.
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2. Cor. 8. 12. 2. When wee are said to buy the pearle, to buy Christ withall that wee haue, such like speeches are in no wise to bee vnderstood properly but Parabolically;
2. Cor. 8. 12. 2. When we Are said to buy the pearl, to buy christ withal that we have, such like Speeches Are in no wise to be understood properly but Parabolically;
for in propriety of speech, when wee forsake all to winne Christ, wee doe not lay down any price vnto God for him, who hath giuen him for vs all and offered him to every one of vs most freely, only we ridde our selues of such things as may hinder vs from receauing him being freely given.
for in propriety of speech, when we forsake all to win christ, we do not lay down any price unto God for him, who hath given him for us all and offered him to every one of us most freely, only we rid our selves of such things as may hinder us from receiving him being freely given.
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If one should offer mee handfulls of Gold ▪ I for the present hauing my hands full of clay, I should quickly be rid of the clay that I may finger the gold,
If one should offer me handfuls of Gold ▪ I for the present having my hands full of clay, I should quickly be rid of the clay that I may finger the gold,
• But is it so in earnest, will some say? must every mā that will bee the better for Christ, be willing to loose his owne life for him? This is worse then all the rest,
• But is it so in earnest, will Some say? must every man that will be the better for christ, be willing to lose his own life for him? This is Worse then all the rest,
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or the reading of divers other speeches of our Sauiour, requiring a resolued disesteeme and contempt of life in any man whosoeuer hee be that dares to set his hand to his plough,
or the reading of diverse other Speeches of our Saviour, requiring a resolved disesteem and contempt of life in any man whosoever he be that dares to Set his hand to his plough,
There is a Popish scribler not worth the naming in a pulpit, who would perswade vs that these speeches of our Saviour are not precepts of necessity vnto all that shall be saued by him,
There is a Popish scribbler not worth the naming in a pulpit, who would persuade us that these Speeches of our Saviour Are not Precepts of necessity unto all that shall be saved by him,
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But if any man present to set his owne heart at quiet, bee willing to bee of this fellowes mind, I leaue him three things to pause vpon. 1. Our Saviour did not speake thus much only to some select, forward men, only to his speciall Disciples,
But if any man present to Set his own heart At quiet, be willing to be of this Fellows mind, I leave him three things to pause upon. 1. Our Saviour did not speak thus much only to Some select, forward men, only to his special Disciples,
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No, what then meane the first words of my Text, If any man &c. what meanes the conclusion of his discourse, verse, 33. So likewise whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple.
No, what then mean the First words of my Text, If any man etc. what means the conclusion of his discourse, verse, 33. So likewise whosoever he be of you that Forsaketh not all that he hath he cannot be my Disciple.
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2. The considerations which shew the equity of those conditions required by our Saviour, the reasons inducing him to require so great a measure of loue,
2. The considerations which show the equity of those conditions required by our Saviour, the Reasons inducing him to require so great a measure of love,
as you haue heard before, equally ▪ concern every man, and therefore there is no reason why wee should imagine that our Saviour proposed these hard tearmes only to some few & not to all that would haue any interest in him. 3. Contempt of life in comparison of a communion with Christ is most vniversally requisite in all sorts of men. 1. Because the Church never enioyes such a calme,
as you have herd before, equally ▪ concern every man, and Therefore there is no reason why we should imagine that our Saviour proposed these hard terms only to Some few & not to all that would have any Interest in him. 3. Contempt of life in comparison of a communion with christ is most universally requisite in all sorts of men. 1. Because the Church never enjoys such a Cam,
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or else in some fearefull, horrible maner against his conscience dishonour Christ Iesus. 3. Many may take away our liues which cannot take away our other contentments,
or Else in Some fearful, horrible manner against his conscience dishonour christ Iesus. 3. Many may take away our lives which cannot take away our other contentment's,
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How easie were it for a Ruffian that had no religion of his own ▪ to pull such a one into a corner and with a naked blade to make him forsweare his religion,
How easy were it for a Ruffian that had no Religion of his own ▪ to pull such a one into a corner and with a naked blade to make him forswear his Religion,
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as often as he pleased, yea if the tricke were in vse, such a one might be robbed of his religion vpon the high way seeing any man that were so disposed with a Pistol at his brest might make him deliuer vp his faith with as much hast as his purse.
as often as he pleased, yea if the trick were in use, such a one might be robbed of his Religion upon the high Way seeing any man that were so disposed with a Pistol At his breast might make him deliver up his faith with as much haste as his purse.
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then it seemes that the weakest Christian, if indeed a Christian must loue him as much as the most renowned Apostles, seeing the best of them all could loue him no more then so,
then it seems that the Weakest Christian, if indeed a Christian must love him as much as the most renowned Apostles, seeing the best of them all could love him no more then so,
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for greater loue then this hath no man then that he lay downe his life for his friend, witnesse Christ Iesus himselfe, Iohn. 15 13. It seemes likewise that all must haue an equall portion of faith;
for greater love then this hath no man then that he lay down his life for his friend, witness christ Iesus himself, John. 15 13. It seems likewise that all must have an equal portion of faith;
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Now that which breeds the mistake in this objection, is a conceipt ▪ that to loue Christ more then our liues proceeds not from the nature of saving faith simply considered,
Now that which breeds the mistake in this objection, is a conceit ▪ that to love christ more then our lives proceeds not from the nature of Saving faith simply considered,
and farre better in the choice then any profits or pleasures in the world, yea thē life or whatsoever may sweeten it vnto vs. Whence an incomparable writer of our own who hath dived profoundly into the nature of justifying faith, hath weaued the words of David, Ps. 63. Thy louing kindnesse is better then life, into his compleat definition of that faith whereby the iust doe liue. 2. Though all the Disciples of Christ must assent to so much be their faith,
and Far better in the choice then any profits or pleasures in the world, yea them life or whatsoever may sweeten it unto us Whence an incomparable writer of our own who hath dived profoundly into the nature of justifying faith, hath weaved the words of David, Ps. 63. Thy loving kindness is better then life, into his complete definition of that faith whereby the just do live. 2. Though all the Disciples of christ must assent to so much be their faith,
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& expresse if need bee, so much by their loue, yet according as those tasts and relishes of heaven imprinted in their soule by the spirit, vpon which the assent of faith,
& express if need be, so much by their love, yet according as those tastes and Relishes of heaven imprinted in their soul by the Spirit, upon which the assent of faith,
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but not properly in regard of their esteeme of the object, (for all, as I haue shewed, must esteeme it better then life) but in respect of the radication and setling of this esteeme in themselues ▪ so that howsoever all faithfull Christians iudge and esteeme their hopes by Christ to bee better then life,
but not properly in regard of their esteem of the Object, (for all, as I have showed, must esteem it better then life) but in respect of the radication and settling of this esteem in themselves ▪ so that howsoever all faithful Christians judge and esteem their hope's by christ to be better then life,
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yet they may bee more or lesse in their iudgement, and those apprehensions which cause this esteeme may be more or lesse cleere and distinct. 3. Tis true, that to dye for the profession of Christ is the greatest possible expression of loue vnto him,
yet they may be more or less in their judgement, and those apprehensions which cause this esteem may be more or less clear and distinct. 3. This true, that to die for the profession of christ is the greatest possible expression of love unto him,
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Amongst so many thousands as haue beene crowned with martyrdome in Primitiue and latter times, no doubt but there was infinite variety of degrees of faith and loue, all which had but one common expression for the matter;
among so many thousands as have been crowned with martyrdom in Primitive and latter times, no doubt but there was infinite variety of Degrees of faith and love, all which had but one Common expression for the matter;
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but for the maner of it, some laid down their liues more cheerefully and triumphantly reioycing that it was giuen to them, not only to beleeue, but also to suffer:
but for the manner of it, Some laid down their lives more cheerfully and triumphantly rejoicing that it was given to them, not only to believe, but also to suffer:
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others with more deliberation, staggering, & reluctancy some with Peter denied Christ divers times before they would dye for him, recanted a•iured, and runne through a hundred of base sights before they would come to the stake, others behaued themselues more honourably & heroically,
Others with more deliberation, staggering, & reluctancy Some with Peter denied christ diverse times before they would die for him, recanted a•iured, and run through a hundred of base sights before they would come to the stake, Others behaved themselves more honourably & heroically,
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if any honest tender heart, which vses to tremble at the word, and to mourne for its own infirmities, be brought into dumps by this doctrine, causing it to thinke thus with it selfe;
if any honest tender heart, which uses to tremble At the word, and to mourn for its own infirmities, be brought into dumps by this Doctrine, causing it to think thus with it self;
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and be able to dye for him, then sure al my loue vnto him is nothing worth ▪ •• When I am in my best moodes his louing kindnesse is dearer vnto mee then thousands of gold and silver, and I am of Davids mind that it is better then life, but yet if my life were in question for it, I know not what would become of me, sure I should never hold out but flinch most shamefully.
and be able to die for him, then sure all my love unto him is nothing worth ▪ •• When I am in my best moods his loving kindness is Dearer unto me then thousands of gold and silver, and I am of Davids mind that it is better then life, but yet if my life were in question for it, I know not what would become of me, sure I should never hold out but flinch most shamefully.
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For comfort and direction vnto such a soule I commend these considerations. 1. This feare of flinching is a good signe, that thou wouldest not flinch for feare:
For Comfort and direction unto such a soul I commend these considerations. 1. This Fear of flinching is a good Signen, that thou Wouldst not flinch for Fear:
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you know what Peters loud protestation (though all men forsake thee yet will not I) came to not long after, you know the story of Dr Pendleton, or you may reade it in Mr Fox, vnlesse thy life were exceeding deare vnto thee, it would be no such great testimony of thy loue vnto him, to part with it for his sake;
you know what Peter's loud protestation (though all men forsake thee yet will not I) Come to not long After, you know the story of Dr Pendleton, or you may read it in Mr Fox, unless thy life were exceeding deer unto thee, it would be no such great testimony of thy love unto him, to part with it for his sake;
I stand not vpon the words in that hee feared, for indeed the construction of the words NONLATINALPHABET, is very vncertaine, that which I especially note, is, that it is said here, our Saviouor was heard how was hee heard? Marke how,
I stand not upon the words in that he feared, for indeed the construction of the words, is very uncertain, that which I especially note, is, that it is said Here, our Saviouor was herd how was he herd? Mark how,
but will with the temptation also make away to escape that we may be able to beare it. 1. Cor. 10. 13. Remember that thy Saviour hath had experience of all the amazemets and horrors of death when he suffered it for the•e,
but will with the temptation also make away to escape that we may be able to bear it. 1. Cor. 10. 13. remember that thy Saviour hath had experience of all the amazemets and horrors of death when he suffered it for the•e,
for in that he himselfe hath suffered being tempted he is able to succour them that are tempted, as the Apostle sweetly infers, Heb. 2. 18. Lastly, let mee commend this caution vnto the trembling soule;
for in that he himself hath suffered being tempted he is able to succour them that Are tempted, as the Apostle sweetly infers, Hebrew 2. 18. Lastly, let me commend this caution unto the trembling soul;
If thou art indeed entred into a covenant with God, if thou hast seriously and advisedly resolued to liue the rest of thy time in the flesh by the faith of the sonne of God who hath loued thee and giuen himselfe for thee,
If thou art indeed entered into a Covenant with God, if thou hast seriously and advisedly resolved to live the rest of thy time in the Flesh by the faith of the son of God who hath loved thee and given himself for thee,
stand vpon thy gard against thy sinnes of daily incursion, against such temptations as are incident to thy present condition, in simplicity of heart resigne thy selfe vp vnto him, that hath loued thee and given himselfe for thee,
stand upon thy guard against thy Sins of daily incursion, against such temptations as Are incident to thy present condition, in simplicity of heart resign thy self up unto him, that hath loved thee and given himself for thee,
and therefore they deserue no answere but silence, who shall thinke a discourse of it at any time to bee harsh and vnseasonable. 2. As the Prophet Ezechiel forewarned the Iewes, Wee haue had mischiefe vpon mischiefe,
and Therefore they deserve no answer but silence, who shall think a discourse of it At any time to be harsh and unseasonable. 2. As the Prophet Ezechiel forewarned the Iewes, we have had mischief upon mischief,
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and rumor vpon rumor, and if mischiefe and rumors continue and multiply vpon vs as fast as they haue done of late, the daies may bee sooner vpon vs then wee are aware,
and rumor upon rumor, and if mischief and rumours continue and multiply upon us as fast as they have done of late, the days may be sooner upon us then we Are aware,
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The Lord open our eyes and change our hearts, the Lord of his mercy order matters for vs, above all that wee are able to aske or thinke, contrary to the cry of our sinnes, contrary to probabilities, that the event may proue such discourses vnseasonable.
The Lord open our eyes and change our hearts, the Lord of his mercy order matters for us, above all that we Are able to ask or think, contrary to the cry of our Sins, contrary to probabilities, that the event may prove such discourses unseasonable.
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Here now should follow a large application of the maine doctrine branched into divers vses, but that if God giue leaue shall ere long be the exercise of another houre. FINIS.
Here now should follow a large application of the main Doctrine branched into diverse uses, but that if God give leave shall ere long be the exercise of Another hour. FINIS.
The reason of all this mischiefe that falls vpon the contemners of Christ•, is because the contempt of the Gospell is a sinne against all Persons in the Trinity.
The reason of all this mischief that falls upon the contemners of Christ•, is Because the contempt of the Gospel is a sin against all Persons in the Trinity.
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