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Iudas Repentance. Matth. chap. 27. vers. 3, 4, 5.
Iudas Repentance. Matthew chap. 27. vers. 3, 4, 5.
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Then when Judas, which betrayed him, saw that hee was condemned, he repented himselfe, and brought againe the thirty peeces of silver to the chiefe Priests and Elders,
Then when Judas, which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty Pieces of silver to the chief Priests and Elders,
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Saying, I have sinned in betraying of innocent blood; and they said, what is that to us, see thou to it.
Saying, I have sinned in betraying of innocent blood; and they said, what is that to us, see thou to it.
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And when he had cast downe the silver peeces in the Temple, he departed, and went and hanged himselfe.
And when he had cast down the silver Pieces in the Temple, he departed, and went and hanged himself.
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THese words doe containe the repentance of Iudas after his great sinne of betraying Christ; The summe of them is to shew what Sentence hee had cast upon him.
THese words do contain the Repentance of Iudas After his great sin of betraying christ; The sum of them is to show what Sentence he had cast upon him.
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The parts of the words are these five: First, a description of Iudas, One who betrayed Christ.
The parts of the words Are these five: First, a description of Iudas, One who betrayed christ.
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Secondly, the occasion of his Repentance; which is set forth by the circumstance of Time; When he saw he was condemned. Thirdly;
Secondly, the occasion of his Repentance; which is Set forth by the circumstance of Time; When he saw he was condemned. Thirdly;
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the Repentance itselfe, in these words, He repented himselfe, and brought againe, &c. Of which Repentance there are three parts:
the Repentance itself, in these words, He repented himself, and brought again, etc. Of which Repentance there Are three parts:
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1. He made restitution of that hee had taken, hee brought againe the thirty silver peeces.
1. He made restitution of that he had taken, he brought again the thirty silver Pieces.
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2. He confesseth his sinne, saying, I have sinned in betraying innocent blood.
2. He Confesses his sin, saying, I have sinned in betraying innocent blood.
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3. Hee shewes himselfe sorrowfull, so that if it were to doe againe, he would not doe it;
3. He shows himself sorrowful, so that if it were to do again, he would not do it;
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which is another effect of his Repentance. Fourthly, the entertainment that hee had of the Chiefe Priests and Elders afterward. Wherein observe,
which is Another Effect of his Repentance. Fourthly, the entertainment that he had of the Chief Priests and Elders afterwards. Wherein observe,
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1. They excule themselves, saying, What is that to us? although they had little reason to say so;
1. They excule themselves, saying, What is that to us? although they had little reason to say so;
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for if hee had sinned in betraying Christ, then much more they who were the causes thereof.
for if he had sinned in betraying christ, then much more they who were the Causes thereof.
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2. They lay more burthen upon him, Looke thou to it. Fifthly, the issue of all this; wherein is set downe,
2. They lay more burden upon him, Look thou to it. Fifthly, the issue of all this; wherein is Set down,
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1. What comfort hee had of those thirty silver peeces; He cast downe the silver peeces.
1. What Comfort he had of those thirty silver Pieces; He cast down the silver Pieces.
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2. What Judgement God inflicted on him, hee made him his owne Executioner; He departed, and went and hanged himselfe.
2. What Judgement God inflicted on him, he made him his own Executioner; He departed, and went and hanged himself.
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These are the parts of the words.
These Are the parts of the words.
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First, for the description of Iudas (one that betrayed Christ.) From whence observe, the doctrine is this, That looke what a man is in his life-time, such shall bee his name in the end;
First, for the description of Iudas (one that betrayed christ.) From whence observe, the Doctrine is this, That look what a man is in his lifetime, such shall be his name in the end;
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if their lives have beene bad, their names at their death will be according; if good, their report shall be thereafter:
if their lives have been bad, their names At their death will be according; if good, their report shall be thereafter:
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as it is here plaine in Judas, hee hath his name according to his desert. I deny not, but for a time a good man may bee evill spoken of,
as it is Here plain in Judas, he hath his name according to his desert. I deny not, but for a time a good man may be evil spoken of,
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and an evill man may be magnified: For the former, wee may see it in many places;
and an evil man may be magnified: For the former, we may see it in many places;
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Our Saviour Christ himselfe was little regarded of the Scribes and Pharises; David may for a while be despised; Paul may be reproached;
Our Saviour christ himself was little regarded of the Scribes and Pharisees; David may for a while be despised; Paul may be reproached;
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and so Ioseph, and many others. For the second, wicked men for a while may have good report;
and so Ioseph, and many Others. For the second, wicked men for a while may have good report;
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Iudas may so carry himselfe for a while, that none of the Disciples would so much as suspect him for a traytorto his Master.
Iudas may so carry himself for a while, that none of the Disciples would so much as suspect him for a traytorto his Master.
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But behold the end of these men, it shall surely bee according to their deeds: Let Ieroboam carry a faire shew, let Ahab have a good report for a while,
But behold the end of these men, it shall surely be according to their Deeds: Let Jeroboam carry a fair show, let Ahab have a good report for a while,
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but marke the end of these men;
but mark the end of these men;
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for Ieroboam, who mingled his owne devices with the worship of God, behold, he hath his brand set upon him for his perpetuall infamy;
for Jeroboam, who mingled his own devices with the worship of God, behold, he hath his brand Set upon him for his perpetual infamy;
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Ieroboam the sonne of Nebat, who made all Israel to sinne, 2 King. 10. 29. and although Amazia made a great shew,
Jeroboam the son of Nebat, who made all Israel to sin, 2 King. 10. 29. and although Amazia made a great show,
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yet at last was marked for an hypocrite; so Ahab at last was branded with a name of eternal disgrace.
yet At last was marked for an hypocrite; so Ahab At last was branded with a name of Eternal disgrace.
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On the centrary side, good mens names shall flourish at their death, though it may bee before disgraced.
On the centrary side, good men's names shall flourish At their death, though it may be before disgraced.
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David, although hee had committed many grievous sinnes, yet at the last his name was most honourable:
David, although he had committed many grievous Sins, yet At the last his name was most honourable:
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And thus is that verified, God blesseth the righteous, but the name of the wicked shall rot, Prov. 10. 7.
And thus is that verified, God Blesses the righteous, but the name of the wicked shall rot, Curae 10. 7.
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Now to come to the Reasons of this Doctrine, why the Lord doth reward every man in the end according to their wayes in their life time.
Now to come to the Reasons of this Doctrine, why the Lord does reward every man in the end according to their ways in their life time.
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The first reason hereof is taken from God himselfe; he blesseth and curseth mens wayes according to their workes;
The First reason hereof is taken from God himself; he Blesses and Curseth men's ways according to their works;
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therefore needs must it bee that hee must blesse the godly, but curse the wicked; hee maketh their names to rot, and rotten things soone stincke:
Therefore needs must it be that he must bless the godly, but curse the wicked; he makes their names to rot, and rotten things soon stink:
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Hence is it that names of so many are so infamous after their death. And this the Lord doth for two reasons.
Hence is it that names of so many Are so infamous After their death. And this the Lord does for two Reasons.
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First, in regard of his truth, he cannot be corrupted. And therefore as men are indeed, so hee blesseth or punisheth them;
First, in regard of his truth, he cannot be corrupted. And Therefore as men Are indeed, so he Blesses or Punisheth them;
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and although men may be deceived, yet he cannot;
and although men may be deceived, yet he cannot;
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For hee knoweth the way of the righteous, and the way of the wicked shall perish, Psal. 1. 6.
For he Knoweth the Way of the righteous, and the Way of the wicked shall perish, Psalm 1. 6.
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Secondly, in regard of his glory; I will honour them that honour me, saith the Lord:
Secondly, in regard of his glory; I will honour them that honour me, Says the Lord:
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If those that dishonour God should be honoured;
If those that dishonour God should be honoured;
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or if those that honour God, should be dishonoured, it would be an impeachment to his honour;
or if those that honour God, should be dishonoured, it would be an impeachment to his honour;
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but God is tender over his honour, and therefore by no meanes will he suffer it so to be.
but God is tender over his honour, and Therefore by no means will he suffer it so to be.
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The second Reason is drawne from the men themselves; ordinarily men will bee like themselves:
The second Reason is drawn from the men themselves; ordinarily men will be like themselves:
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Feigned things quickly returne into their owne nature, if good mettle be covered over with bad, the bad will soone weare away, and the good will appeare;
Feigned things quickly return into their own nature, if good mettle be covered over with bade, the bad will soon wear away, and the good will appear;
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and on the contrary side, if bad mettle bee covered with good, the good will soone weare away,
and on the contrary side, if bad mettle be covered with good, the good will soon wear away,
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and the bad will be seene;
and the bad will be seen;
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so a godly man may have some slips, but at the last it will appeare what he is;
so a godly man may have Some slips, but At the last it will appear what he is;
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and an hypocrite may have many a good fit, yet sooner or later he will shew himselfe to be like himselfe.
and an hypocrite may have many a good fit, yet sooner or later he will show himself to be like himself.
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The third reason is taken from other men;
The third reason is taken from other men;
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at the end envy ceaseth, and then their consciences that before did but whisper, shall now speake aloud in their eares, that they have beene good men:
At the end envy ceases, and then their Consciences that before did but whisper, shall now speak aloud in their ears, that they have been good men:
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on the other side, for wicked men, it may be they have beene great men, and so they dare not speake as they thought, but then feare shall be removed,
on the other side, for wicked men, it may be they have been great men, and so they Dare not speak as they Thought, but then Fear shall be removed,
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and then they shall use liberty of speech:
and then they shall use liberty of speech:
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for why are wicked men well spoken of in this life? but onely because that men dare not speake their minds;
for why Are wicked men well spoken of in this life? but only Because that men Dare not speak their minds;
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but then, when both envie and feare shall be removed, then shall Paul be Paul, and Iudas shall be Iudas.
but then, when both envy and Fear shall be removed, then shall Paul be Paul, and Iudas shall be Iudas.
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Now the Vses are these three:
Now the Uses Are these three:
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First, If mens names shall be according to their hearts in their life times, then take heed that thou keepe not an evill heart in secret;
First, If men's names shall be according to their hearts in their life times, then take heed that thou keep not an evil heart in secret;
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for God who sees thy sinnes in secret, will reward thee openly; God sees thy secret prophanenesse, thy secret covetousnesse;
for God who sees thy Sins in secret, will reward thee openly; God sees thy secret profaneness, thy secret covetousness;
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surely without thou doest speedily amend, God in the end will give thee a name accordingly:
surely without thou dost speedily amend, God in the end will give thee a name accordingly:
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on the contrary, art thou secretly upright, holy, &c. God certainly who seeth it, will in the end plentifully reward thee;
on the contrary, art thou secretly upright, holy, etc. God Certainly who sees it, will in the end plentifully reward thee;
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for if we have not credit with God, surely all glosses and shifts will doe no good:
for if we have not credit with God, surely all Glosses and shifts will do no good:
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so that this is true both as well for the evill as the good.
so that this is true both as well for the evil as the good.
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Let every man therefore looke to his owne conscience, and see how the case standeth with him.
Let every man Therefore look to his own conscience, and see how the case Stands with him.
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Art thou an hypocrite? God will even set a brand upon thee, as he did upon Cain which shall never be seperated from thee, no more then the shadow from the body;
Art thou an hypocrite? God will even Set a brand upon thee, as he did upon Cain which shall never be separated from thee, no more then the shadow from the body;
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thou shalt never have a good name with men;
thou shalt never have a good name with men;
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yea, and rather then thy wickednesse shall be hidden, the very birds of the ayre shall disclose it;
yea, and rather then thy wickedness shall be hidden, the very Birds of the air shall disclose it;
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and although it may be thou thinkest that thy power or authority wil shield thee from an ill report,
and although it may be thou Thinkest that thy power or Authority will shield thee from an ill report,
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yet I tell thee thy expectation will much be frustrated. Secondly, This should teach us daily to renew our repentance for our sinnes;
yet I tell thee thy expectation will much be frustrated. Secondly, This should teach us daily to renew our Repentance for our Sins;
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for although it may be our sinnes be remitted, yet unlesse we doe daily by repentance cleanse our hearts, God at the length will bring us to shame;
for although it may be our Sins be remitted, yet unless we do daily by Repentance cleanse our hearts, God At the length will bring us to shame;
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and as Iosephs brethren, who because they did not repent them of their sinne against their brother, were many yeeres after grieved and troubled for the same.
and as Joseph's brothers, who Because they did not Repent them of their sin against their brother, were many Years After grieved and troubled for the same.
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Therefore as you love your names, by daily repentance make up the breaches of your heart and life;
Therefore as you love your names, by daily Repentance make up the Breaches of your heart and life;
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for thus did the Prophet David. Who would ever in the least manner have immagined that he,
for thus did the Prophet David. Who would ever in the least manner have imagined that he,
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after his great sinnes of murder and adulterie, would have recovered his name;
After his great Sins of murder and adultery, would have recovered his name;
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yet because that he unfeinedly, even from the bottome of his heart repented, behold at the last he recovers againe his name,
yet Because that he unfeignedly, even from the bottom of his heart repented, behold At the last he recovers again his name,
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and in the end dieth both full of riches and honours.
and in the end Dieth both full of riches and honours.
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So likewise Iob, though he was in his life time very impatient yet because that he repented him of it truly;
So likewise Job, though he was in his life time very impatient yet Because that he repented him of it truly;
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afterward he is honoured for his patience;
afterwards he is honoured for his patience;
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and hence is it that Saint Iames saith, Remember the patience of Iob. A good name cannot but must follow grace and vertue, no lesse then a sweet smell will needes follow flowers and sweet oyntments.
and hence is it that Saint James Says, remember the patience of Job A good name cannot but must follow grace and virtue, no less then a sweet smell will needs follow flowers and sweet ointments.
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If then thou hast committed any sinne either in secret or openly, wilt thou have thy good name recovered before thou dye? be sure to make thy heart sure by repentance.
If then thou hast committed any sin either in secret or openly, wilt thou have thy good name recovered before thou die? be sure to make thy heart sure by Repentance.
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Thirdly, Let not good men be discouraged for evill reports that they may here have for a time,
Thirdly, Let not good men be discouraged for evil reports that they may Here have for a time,
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nor let not evill men be encouraged for the good reports for a time they may have;
nor let not evil men be encouraged for the good reports for a time they may have;
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for at the last all evill reports that are cast on the godly shall vanish away,
for At the last all evil reports that Are cast on the godly shall vanish away,
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and all the good report that the wicked have had shall quite forsake them, and every one then shall plainly appeare what he is:
and all the good report that the wicked have had shall quite forsake them, and every one then shall plainly appear what he is:
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the reason of this is, because the reports of the wicked have no sure rooting.
the reason of this is, Because the reports of the wicked have no sure rooting.
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Indeede certaine it is, that the godly often have an ill name, yet most sure is it, that at the last God will make their goodnesse to breake forth as the Sunne when it hath beene long darkened.
Indeed certain it is, that the godly often have an ill name, yet most sure is it, that At the last God will make their Goodness to break forth as the Sun when it hath been long darkened.
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Yet here must be one caution premised, that our hearts be substantially good.
Yet Here must be one caution premised, that our hearts be substantially good.
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I denie not but a man may have some blemishes, but we must daily labour to keepe our hearts unspotted of the world:
I deny not but a man may have Some blemishes, but we must daily labour to keep our hearts unspotted of the world:
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We must behave our selves blamelesly; but how? not by stopping the mouthes of men;
We must behave our selves blamelessly; but how? not by stopping the mouths of men;
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but we must keepe our selves unspotted of the world, and arme our selves against it, by abstaining from sinne.
but we must keep our selves unspotted of the world, and arm our selves against it, by abstaining from sin.
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If paper be well oyled, cast inke upon it, and it will soone returne off againe,
If paper be well oiled, cast ink upon it, and it will soon return off again,
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but if it be not oyled it will stay on;
but if it be not oiled it will stay on;
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so if our hearts be well oyled against the world, by our innocent carriage, then if they have ill reports cast upon them, they will not remaine qut off againe presently;
so if our hearts be well oiled against the world, by our innocent carriage, then if they have ill reports cast upon them, they will not remain qut off again presently;
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and so againe on the contrary side. And thus much for the first part of my Text.
and so again on the contrary side. And thus much for the First part of my Text.
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2. The time [ When he saw he was condemned.
2. The time [ When he saw he was condemned.
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] Hence learne againe, That sinnes are commonly covered and glosses put upon them untill they becommitted,
] Hence Learn again, That Sins Are commonly covered and Glosses put upon them until they becommitted,
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but after they becommitted they seeme most vile and odious.
but After they becommitted they seem most vile and odious.
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This is plaine here in Iudas, before he committed this sinne it seemed a matter of nothing unto him,
This is plain Here in Iudas, before he committed this sin it seemed a matter of nothing unto him,
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but after behold how hainous it is. Sathan herein is very readie to deceive us, as wee may see in manie examples.
but After behold how heinous it is. Sathan herein is very ready to deceive us, as we may see in many Examples.
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Thus delt he with Dauid when he went to number the people, when Ioab represented the sinne to him well enough,
Thus dealt he with David when he went to number the people, when Ioab represented the sin to him well enough,
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yet it seemed nothing to him, but he must needs have it done, then afterwards see how hainous it was to him, insomuch that it made him cry out, saying, I have done exceeding foolishly.
yet it seemed nothing to him, but he must needs have it done, then afterwards see how heinous it was to him, insomuch that it made him cry out, saying, I have done exceeding foolishly.
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But should we trace the whole Bible, we can findeno better example then this of Iudas; Christ had given him so manie warnings, saying, One of you shall betray me:
But should we trace the Whole bible, we can findeno better Exampl then this of Iudas; christ had given him so many Warnings, saying, One of you shall betray me:
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And againe, I have chosen twelue, and behold one of you is a divell.
And again, I have chosen twelue, and behold one of you is a Devil.
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And againe, It were better for that man, by whom the Sonne of man shall be betrayed, that he had never beene borne:
And again, It were better for that man, by whom the Son of man shall be betrayed, that he had never been born:
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yet all this would not serve, but the luster of the thirtie silver peeces had so blinded his eyes, that he could not see. Now for the Reasons.
yet all this would not serve, but the luster of the thirtie silver Pieces had so blinded his eyes, that he could not see. Now for the Reasons.
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The first Reason is taken from a mans selfe; our lusts within us are so strong that we cannot see the sinne;
The First Reason is taken from a men self; our Lustiest within us Are so strong that we cannot see the sin;
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as was that in Cain: for the properties of these lusts are to cast a mist before our eyes, and to blinde-fold us thereby.
as was that in Cain: for the properties of these Lustiest Are to cast a missed before our eyes, and to blindfold us thereby.
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As when a man doth any thing in his anger, while his anger lasts, he thinketh that he doth it with reason,
As when a man does any thing in his anger, while his anger lasts, he Thinketh that he does it with reason,
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but afterward he judgeth himselfe for it, and considers the thing as it is in itselfe;
but afterwards he Judgeth himself for it, and considers the thing as it is in itself;
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so is it when a man is blinded with his lusts, he goes on in sinne, perit enim judicium, cum res transit in effectum.
so is it when a man is blinded with his Lustiest, he Goes on in sin, perit enim judicium, cum Rest transit in effectum.
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The second Reason is from the Divell, who covers our sinnes before they are committed with some bairs;
The second Reason is from the devil, who covers our Sins before they Are committed with Some bairs;
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for hee knowes no fish will bite at a bare hooke:
for he knows no Fish will bite At a bore hook:
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so sinne at the first is covered with profit, pleasures, &c. or else he laboureth to minse it with distinctions,
so sin At the First is covered with profit, pleasures, etc. or Else he Laboureth to minse it with Distinctions,
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but when its committed, then he sets it forth in its owne proper colours.
but when its committed, then he sets it forth in its own proper colours.
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The third Reason is from God himselfe, who giueth men up oftentimes in his just judgement;
The third Reason is from God himself, who gives men up oftentimes in his just judgement;
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and then use all the perswasions and reasons in the world, and you cannot move them from it:
and then use all the persuasions and Reasons in the world, and you cannot move them from it:
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hence is it that the Apostle speakes, Rom. 1. 28. As they regarded not to know God,
hence is it that the Apostle speaks, Rom. 1. 28. As they regarded not to know God,
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so God gave them over to a reprobate sense, that they were not able to discerne of the truth:
so God gave them over to a Reprobate sense, that they were not able to discern of the truth:
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which is a metaphor taken from a toughstone, which is able to discerne betweene true gold and false;
which is a metaphor taken from a toughstone, which is able to discern between true gold and false;
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but when the vertue of this touch-stone is taken away, then it cannot difcerne; so in like manner, when as God shall give a man up to commit sinne,
but when the virtue of this touchstone is taken away, then it cannot difcerne; so in like manner, when as God shall give a man up to commit sin,
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and take away his right minde, he cannot discerne evill from good, no more then a blind man can judge of colours;
and take away his right mind, he cannot discern evil from good, no more then a blind man can judge of colours;
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yea, and he is no stronger to resist any tentation, then Sampson was when his haire was cut off, to resist his enemies.
yea, and he is no Stronger to resist any tentation, then Sampson was when his hair was Cut off, to resist his enemies.
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Indeed I deny not but that God may sometimes for sinne, leave good men to themselves;
Indeed I deny not but that God may sometime for sin, leave good men to themselves;
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thus God delt with Ezekias, 2 Chron. 32. 31. who because he had shewed the Embassadours of the Prince of Babyion all his furniture, it is said God left him to himselfe.
thus God dealt with Ezekias, 2 Chronicles 32. 31. who Because he had showed the ambassadors of the Prince of Babyion all his furniture, it is said God left him to himself.
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And this is done for these two Reasons: First, because God is willing to it for his owne glory.
And this is done for these two Reasons: First, Because God is willing to it for his own glory.
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Secondly, because by this their consciences come to be awakened, and begins to ring a loud peale in their eares.
Secondly, Because by this their Consciences come to be awakened, and begins to ring a loud peal in their ears.
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But here we must know, that there is a great difference betweene Gods leaving of wicked men to themselves, and good men to themselves.
But Here we must know, that there is a great difference between God's leaving of wicked men to themselves, and good men to themselves.
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For first, for wicked men, their conscience is awakened, but not soundly untill the day of death,
For First, for wicked men, their conscience is awakened, but not soundly until the day of death,
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although they may have some remorse and sorrow before. But commonly God awakes a good man sooner.
although they may have Some remorse and sorrow before. But commonly God awakes a good man sooner.
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The sinnes of a good man are either lesser or greater; if lesser, he is sooner awakened;
The Sins of a good man Are either lesser or greater; if lesser, he is sooner awakened;
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if greater, he is awaked with greater difficultie; for a grose sinne is alwayes most dangerous;
if greater, he is awaked with greater difficulty; for a grose sin is always most dangerous;
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this yee may see plainly in David, when he had cut off the lap of Sauls garment, hee quickly perceived his sinne;
this ye may see plainly in David, when he had Cut off the lap of Saul's garment, he quickly perceived his sin;
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but when he had committed the foule sinne of adultery, he was more a great deale insensible of that.
but when he had committed the foul sin of adultery, he was more a great deal insensible of that.
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The reason why wee are so insensible in grose sinnes is this, because when a godly man commits but a little sinne,
The reason why we Are so insensible in grose Sins is this, Because when a godly man commits but a little sin,
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for all that his heart stil remaines in good temper;
for all that his heart still remains in good temper;
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but when he commits a great sinne, then its all out of order, and cannot perceive it so soone.
but when he commits a great sin, then its all out of order, and cannot perceive it so soon.
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Even as a man, if he hath a great blow on the head with a staffe, he is lesse sensible then if he had a little scratch or rench;
Even as a man, if he hath a great blow on the head with a staff, he is less sensible then if he had a little scratch or rench;
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so is it with Gods children in committing of sinne. Now the Use is this:
so is it with God's children in committing of sin. Now the Use is this:
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Seeing that this is the Divels craftinesse, first to cover sinnes before they be committed, let us then when we are assaulted with any tentation, take heed;
Seeing that this is the Devils craftiness, First to cover Sins before they be committed, let us then when we Are assaulted with any tentation, take heed;
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let us not beleeve that that sinne is little, but rather let us demurre and consider a little the matter;
let us not believe that that sin is little, but rather let us demur and Consider a little the matter;
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If thou hast any good motions in thee, execute them speedily; but if thou art tempted to wickednesse stay a while, and consider a while.
If thou hast any good motions in thee, execute them speedily; but if thou art tempted to wickedness stay a while, and Consider a while.
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Its the note of a foole to goe on he regardeth not whether; but its the signe of a wise man, to see a danger a farre off, and escape it.
Its the note of a fool to go on he Regardeth not whither; but its the Signen of a wise man, to see a danger a Far off, and escape it.
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Consider what will follow thy sin.
Consider what will follow thy since.
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At the first Iudas thought that thirty peeces of silver would have made amends for all,
At the First Iudas Thought that thirty Pieces of silver would have made amends for all,
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but after he was condemned, he repented for his former folly. If before we sinne we could but feele the sequences, we would never commit it;
but After he was condemned, he repented for his former folly. If before we sin we could but feel the sequences, we would never commit it;
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if we could but see the blindnesse of minde, the horrour of conscience, the hardnesse of heart that will inseparably follow them, we would certainly shun them;
if we could but see the blindness of mind, the horror of conscience, the hardness of heart that will inseparably follow them, we would Certainly shun them;
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for is any man so mad as to thinke that if a man felt the surfeit first,
for is any man so mad as to think that if a man felt the surfeit First,
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before he eat the sweet meat, that he would then eat it? no surely:
before he eat the sweet meat, that he would then eat it? no surely:
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so could we but see the punishment now that will follow a little pleasure, surely we would reject all the pleasure.
so could we but see the punishment now that will follow a little pleasure, surely we would reject all the pleasure.
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Let us therefore be so wise for to looke to the baits that the divell casts before us,
Let us Therefore be so wise for to look to the baits that the Devil Cast before us,
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for he is cunning and subtill, and its good for us to thinke so. We usually labour and strive against evill company, to abstaine from them;
for he is cunning and subtle, and its good for us to think so. We usually labour and strive against evil company, to abstain from them;
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why should we then meddle with the divell, or be in his company? Evah was drawne to sinne through conference with him,
why should we then meddle with the Devil, or be in his company? Eve was drawn to sin through conference with him,
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although it may be at the first she intended it not. Gaze not at all upon these baits of sathan.
although it may be At the First she intended it not. Gaze not At all upon these baits of sathan.
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And if he doe presse sore upon you, consider the consequents that will certainly follow,
And if he do press soar upon you, Consider the consequents that will Certainly follow,
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and say as Iezabel said (though after another manner) had Zimri peace, who slew his Master.
and say as Jezebel said (though After Another manner) had Zimri peace, who slew his Master.
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If he tempt thee to lying, then say, had Annanias and Saphira peace, who lyed to the Lord? If he tempteth you to other sinnes, looke what the Scripture saith against such sinnes;
If he tempt thee to lying, then say, had Ananias and Sapphira peace, who lied to the Lord? If he tempts you to other Sins, look what the Scripture Says against such Sins;
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as if he intice thee to commit fornication, remember that of the Apostle, Commit not fornication, as some did, whereof dyed three and twenty thou sands:
as if he entice thee to commit fornication, Remember that of the Apostle, Commit not fornication, as Some did, whereof died three and twenty thou sands:
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or say thus, had Onan peace, who sinned in thus doing.
or say thus, had Onan peace, who sinned in thus doing.
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Doth he intice thee to drunkennesse, say with thy selfe, had Nabal peace, who died not for his churlishnesse, but for his drunkennesse;
Does he entice thee to Drunkenness, say with thy self, had Nabal peace, who died not for his churlishness, but for his Drunkenness;
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so for any sinne in generall, doth he intice thee to it, looke to the plaine words of the Scripture;
so for any sin in general, does he entice thee to it, look to the plain words of the Scripture;
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for there is no sinne without bitternesse.
for there is no sin without bitterness.
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But now to the intent we may the better be able to avoide his baits, let us consider the deceits and glosses which he useth to put before us: which are these:
But now to the intent we may the better be able to avoid his baits, let us Consider the Deceits and Glosses which he uses to put before us: which Are these:
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His first deceit is, that he seldome tempts one to the committing of one of the lest sinnes,
His First deceit is, that he seldom tempts one to the committing of one of the lest Sins,
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but he promiseth either profit, pleasure, or some reward.
but he promises either profit, pleasure, or Some reward.
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Now to this I answer, first, Here consider, if thou doest not deprive thy selfe of a greater pleasure,
Now to this I answer, First, Here Consider, if thou dost not deprive thy self of a greater pleasure,
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even of the pleasure of a good conscience, surely that will bring more joy and comfort then any earthly thing can,
even of the pleasure of a good conscience, surely that will bring more joy and Comfort then any earthly thing can,
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yea, and at the last, more advantage in outward things then sinne. Secondly, when he tels thee of his profitand pleasure;
yea, and At the last, more advantage in outward things then sin. Secondly, when he tells thee of his profitand pleasure;
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tell him that he cannot be as good as his word, for the pleasures of sinare but for a season,
tell him that he cannot be as good as his word, for the pleasures of sinare but for a season,
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and in the midst of these pleasures there is griese. Now there is a double misery in every sinne:
and in the midst of these pleasures there is griese. Now there is a double misery in every sin:
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First, that which is inherent, which is the sinne itselfe. The minde can never take contentment till it have the proper object;
First, that which is inherent, which is the sin itself. The mind can never take contentment till it have the proper Object;
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and every thing taketh pleasure when it is as it should be, otherwise it doth not,
and every thing Takes pleasure when it is as it should be, otherwise it does not,
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but as alegge or an arme being out of joynt, is full of paine and griefe;
but as alegge or an arm being out of joint, is full of pain and grief;
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so when the mind and faculties thereof are distracted, they were as it were out of joynt, and full of griefe.
so when the mind and faculties thereof Are distracted, they were as it were out of joint, and full of grief.
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The pleasures of the wicked have sorrow with them, but the sorrowes of the godly have joy.
The pleasures of the wicked have sorrow with them, but the sorrows of the godly have joy.
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Secondly, as to good actions there is pleasure adjoyned, so there are also some wils which follow every sinne.
Secondly, as to good actions there is pleasure adjoined, so there Are also Some wills which follow every sin.
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Sathan hee presents before our eyes faire pleasures, when he tempts us to hainous sins; but he never shewes us the paine and griefe that will follow.
Sathan he presents before our eyes fair pleasures, when he tempts us to heinous Sins; but he never shows us the pain and grief that will follow.
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Thus did he with our Saviour, when he tempted him, shewing him all the kingdomes of the world, and the glory of them;
Thus did he with our Saviour, when he tempted him, showing him all the kingdoms of the world, and the glory of them;
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but never did he shew him the griefe.
but never did he show him the grief.
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Thus likewise did he when he tempted the Jsraelites, shewing them their fleshpots in Egypt, and their onions, &c. but he never shewed them the grievous paine and servitude that there in making brickes they did undergoe. His second deceipt is this;
Thus likewise did he when he tempted the Israelites, showing them their fleshpots in Egypt, and their onions, etc. but he never showed them the grievous pain and servitude that there in making bricks they did undergo. His second deceit is this;
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he tels us, that though we sinne, yet we may escape and goe to heaven notwithstanding. I answer:
he tells us, that though we sin, yet we may escape and go to heaven notwithstanding. I answer:
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Doe but remember what God saith to this temptation, Deut. 29. 19. When hee shall heare the words of this curse,
Do but Remember what God Says to this temptation, Deuteronomy 29. 19. When he shall hear the words of this curse,
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if hee shall blesse himselfe in his heart, saying, I shall haue peace, although I walke according to the stubbornenesse of mine owne heart, quasi dixit,
if he shall bless himself in his heart, saying, I shall have peace, although I walk according to the stubbornenesse of mine own heart, quasi dixit,
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though I commit such and such sinnes, yet notwithstanding I shall goe to heaven;
though I commit such and such Sins, yet notwithstanding I shall go to heaven;
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but marke what God saith, I willnot be mercifull unto that man, but my wrath and my jealousie shall smoake against him, every curse that is written in this booke shall light upon him,
but mark what God Says, I willnot be merciful unto that man, but my wrath and my jealousy shall smoke against him, every curse that is written in this book shall Light upon him,
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and his name shall be ro•ted out from under heaven.
and his name shall be ro•ted out from under heaven.
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So Esd. 28. 12. I will disanull your covenant, and your agreement with hell shall not stand, qvasi dixit,
So Esd 28. 12. I will disannul your Covenant, and your agreement with hell shall not stand, qvasi dixit,
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when a man thinkes he shall efcape hell, and goe to heaven, though he commitsinne, he doth,
when a man thinks he shall efcape hell, and go to heaven, though he commitsinne, he does,
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as it were, make a covenant with hell, but God saith that covenant shall not stand.
as it were, make a Covenant with hell, but God Says that Covenant shall not stand.
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So Esd. 44. 11. Destruction shall come suddenly on them, and they shall not know the morning thereof.
So Esd 44. 11. Destruction shall come suddenly on them, and they shall not know the morning thereof.
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Indeed, perhaps they say, we will repent in the meane time; but I wish them seriously to consider the fore-named places.
Indeed, perhaps they say, we will Repent in the mean time; but I wish them seriously to Consider the forenamed places.
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Thirdly, the Divell tels us, that though we commit finne, yet we may leave it when we will.
Thirdly, the devil tells us, that though we commit fin, yet we may leave it when we will.
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But for the answer of this; know, it is a meere delusion;
But for the answer of this; know, it is a mere delusion;
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for can a black-moore change his skinne, Ier. 13. 23. Suppose a black-moore should be warned to come before a Prince with a faire skinne,
for can a blackamoor change his skin, Jeremiah 13. 23. Suppose a blackamoor should be warned to come before a Prince with a fair skin,
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and have a weekes space to prepare himselfe, and deferre it untill the last day, thinking he could doe it soone enough;
and have a weeks Molle to prepare himself, and defer it until the last day, thinking he could do it soon enough;
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would he not be accounted a foole? yet a black-moore shall sooner change his skin,
would he not be accounted a fool? yet a blackamoor shall sooner change his skin,
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then a wicked man depart from his evill way. Sinne is like to sicknesse, it weakens the strength of the mind, of the judgment,
then a wicked man depart from his evil Way. Sin is like to sickness, it weakens the strength of the mind, of the judgement,
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and affections, and takes away all our purposes which we had at the first.
and affections, and Takes away all our Purposes which we had At the First.
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If a man that is sicke can keepe his strength, then may a man that lives in finne keepe his,
If a man that is sick can keep his strength, then may a man that lives in fin keep his,
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and rouze himselfe up by repentance at his pleasure;
and rouse himself up by Repentance At his pleasure;
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but it is not so, its God onely that giveth repentance, now the spirit bloweth were it lusteth.
but it is not so, its God only that gives Repentance, now the Spirit blows were it Lusteth.
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If you say, I will be sorrowfull, forsake my sinnes, and repent when sicknesse comes, this will hardly prove true repentance, for Iudas did so.
If you say, I will be sorrowful, forsake my Sins, and Repent when sickness comes, this will hardly prove true Repentance, for Iudas did so.
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This repentance most commonly riseth from selfe-love; every creature loveth his owne safety;
This Repentance most commonly Riseth from Self-love; every creature loves his own safety;
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so at death a man is willing to leave sinne, but this comes from nature and selfelove,
so At death a man is willing to leave sin, but this comes from nature and Self-love,
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because he would not goe to hell, and most commonly thesemen, if it please God that ever they recover out of their sicknesses, they fall into the same courses againe.
Because he would not go to hell, and most commonly thesemen, if it please God that ever they recover out of their Sicknesses, they fallen into the same courses again.
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Fourthly, He will excuse our sinne by some vertues wherewith it hath affinity; he will put on us palliata vitia, those vices that have some neerenesse to vertue I answer:
Fourthly, He will excuse our sin by Some Virtues wherewith it hath affinity; he will put on us palliata Vices, those vices that have Some nearness to virtue I answer:
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howsoever the divell may use such distinctions to helpe out his baits to sinne for a time, yet in the time of trouble they will not hold out,
howsoever the Devil may use such Distinctions to help out his baits to sin for a time, yet in the time of trouble they will not hold out,
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but appeare as they are indeed.
but appear as they Are indeed.
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Fifthly, He makes men beleeve their nature is prone to it, and they cannot leave it.
Fifthly, He makes men believe their nature is prove to it, and they cannot leave it.
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If I were as such and such men are indeed I could abstaine, but my nature is such that it will not suffer me. I answer:
If I were as such and such men Are indeed I could abstain, but my nature is such that it will not suffer me. I answer:
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Thou must know that this doth not excuse but aggravate thy sinne;
Thou must know that this does not excuse but aggravate thy sin;
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if thy nature be prone to any sinne, know, that the sinne is much more grievous:
if thy nature be prove to any sin, know, that the sin is much more grievous:
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we loathe a toad because of the venomous nature of it; so God loatheth our nature, because its sinfull.
we loathe a toad Because of the venomous nature of it; so God Loathes our nature, Because its sinful.
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As a drunken man that murthers another commits a double sinne, one of drunkennesse, another of murther, which comes from drunkennesse;
As a drunken man that murders Another commits a double sin, one of Drunkenness, Another of murder, which comes from Drunkenness;
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so, if our nature be prone to any sin which we commit, its a double sinne;
so, if our nature be prove to any since which we commit, its a double sin;
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first, in that it is naturall to us and originall: secondly, that we commit thereby originall transgressions.
First, in that it is natural to us and original: secondly, that we commit thereby original transgressions.
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We had you know, a part in Adams sinne by propagation;
We had you know, a part in Adams sin by propagation;
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now if we have a hand in it our selves by our strong inclinations thereunto, wee our selves are causes thereof:
now if we have a hand in it our selves by our strong inclinations thereunto, we our selves Are Causes thereof:
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likewise let us not therefore goe about to excuse our selves with this, that because I am of an other temper then another man, I may take more liberty,
likewise let us not Therefore go about to excuse our selves with this, that Because I am of an other temper then Another man, I may take more liberty,
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and God will beare with us herein; for God certainly will beare with us the lesse.
and God will bear with us herein; for God Certainly will bear with us the less.
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Sixthly, He will turne away thy thoughts from the sinne, and fasten them on something else;
Sixthly, He will turn away thy thoughts from the sin, and fasten them on something Else;
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so Iudas, his eye at the first was fastened on the thirty peeces of silver, but afterwards he thought of his sinne.
so Iudas, his eye At the First was fastened on the thirty Pieces of silver, but afterwards he Thought of his sin.
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For this I commend unto you Davids practice, I considered my wayes, and turned my feet unto thy testimonies.
For this I commend unto you Davids practice, I considered my ways, and turned my feet unto thy testimonies.
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So looke thou first upon thy sinne before thou commit it, and labour to see his cunning therein.
So look thou First upon thy sin before thou commit it, and labour to see his cunning therein.
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If David had seriously looked on the sinne of adultery before he had committed it, he would never have done it;
If David had seriously looked on the sin of adultery before he had committed it, he would never have done it;
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hence is it that the Wise man councelleth us, Prov. 4. last. Ponder thy wayes aright, &c. And this is commonly the greatest deceit of all.
hence is it that the Wise man councelleth us, Curae 4. last. Ponder thy ways aright, etc. And this is commonly the greatest deceit of all.
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Seventhly, Helabours to draw men on to sinne by degrees, by a little and a little;
Seventhly, Helabours to draw men on to sin by Degrees, by a little and a little;
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he never aggravates the sin at the first, but extenuates it. I answer: when water hath gotten a little passage, it will soone make a great breach;
he never aggravates the since At the First, but extenuates it. I answer: when water hath got a little passage, it will soon make a great breach;
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one little wedge makes way for a greater:
one little wedge makes Way for a greater:
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so it may be a man commits but a little sinne at the first, but afterward the Divell drawes him to commit greater.
so it may be a man commits but a little sin At the First, but afterwards the devil draws him to commit greater.
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A man that commits sinne is as one in a quicke sand, who sinkes deeper and deeper:
A man that commits sin is as one in a quick sand, who sinks Deeper and Deeper:
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or as a little sparke that kindles a great fire.
or as a little spark that kindles a great fire.
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Seeing therefore the case standeth thus, we ought to resist the beginnings of sin, and give peremptory deniall to the first temptations.
Seeing Therefore the case Stands thus, we ought to resist the beginnings of since, and give peremptory denial to the First temptations.
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And thus much for this point.
And thus much for this point.
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Now followeth the third point, viz. the repentance of Iudas in these words, Hee repented himselfe, &c. which repentance of his consisteth of three parts. 1. His restitution, he brought againe, &c. 2. His confession, I have sinned, &c. 3. He was sorrowfull.
Now follows the third point, viz. the Repentance of Iudas in these words, He repented himself, etc. which Repentance of his Consisteth of three parts. 1. His restitution, he brought again, etc. 2. His Confessi, I have sinned, etc. 3. He was sorrowful.
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From which repentance of his learne this Doctrine, That there is a false repentance, confession and restitution that is very like the true repentance, confession and restitution, and can hardly be discerned.
From which Repentance of his Learn this Doctrine, That there is a false Repentance, Confessi and restitution that is very like the true Repentance, Confessi and restitution, and can hardly be discerned.
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This repentance, consession and restitution which Iudas made was not true, yet it was very like to true.
This Repentance, Confessi and restitution which Iudas made was not true, yet it was very like to true.
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Such was that of Saul, Ahab, and the rest.
Such was that of Saul, Ahab, and the rest.
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Such is the repentance of many at this day, who in some good mood, or in some afflictions seeme to repent;
Such is the Repentance of many At this day, who in Some good mood, or in Some afflictions seem to Repent;
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but this repentance breakes as bubbles, and vanisheth as the lightning in the ayre.
but this Repentance breaks as bubbles, and Vanishes as the lightning in the air.
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This repentance is false, yet so like the true, that the difference betweene them is very hard to discerne,
This Repentance is false, yet so like the true, that the difference between them is very hard to discern,
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although in themselus they differ much;
although in themselves they differ much;
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as true gold and counterfeit are hard to be discerned asunder by us, although in themselves there is a broad difference,
as true gold and counterfeit Are hard to be discerned asunder by us, although in themselves there is a broad difference,
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as much as betweene gold and copper.
as much as between gold and copper.
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This false repentance may goefarre, 1. If we consider the substance of it. 2. If we consider the concommitants.
This false Repentance may goefarre, 1. If we Consider the substance of it. 2. If we Consider the concomitants.
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First, if we consider the substance, it may goe farre, for, 1. He may seriously consider his wayes.
First, if we Consider the substance, it may go Far, for, 1. He may seriously Consider his ways.
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2. He may have a kinde of sorrow for his sins. 3. He may sue for pardons for his sinnes, as doe many hypocrites.
2. He may have a kind of sorrow for his Sins. 3. He may sue for Pardons for his Sins, as do many Hypocrites.
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4. He may desire faith and repentance, as Francis Spira did. But here wee must know that there is a twofold desire of faith and repentance.
4. He may desire faith and Repentance, as Francis Spira did. But Here we must know that there is a twofold desire of faith and Repentance.
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First, from a selfe-love, not out of a love to the graces, but feare of hell;
First, from a Self-love, not out of a love to the graces, but Fear of hell;
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and this may be in false repentance. Secondly, From a love to the graces, having sensibly tasted them; this desire is grace.
and this may be in false Repentance. Secondly, From a love to the graces, having sensibly tasted them; this desire is grace.
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5. There may be an amendment for a time, as did Saul and Pharaoh.
5. There may be an amendment for a time, as did Saul and Pharaoh.
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6. He may come to that passe, that if the sinne were to be committed againe, he would not doe it for all the world, as Iudas.
6. He may come to that pass, that if the sin were to be committed again, he would not do it for all the world, as Iudas.
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Secondly, Trve repentance and false are very like in respect of their concomitants.
Secondly, True Repentance and false Are very like in respect of their concomitants.
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1. This false repentance may cause a remorse, yea it may bring forth teares, as we may see in Saul, 1 Sam. 24. 17. he lift up his voice and wept.
1. This false Repentance may cause a remorse, yea it may bring forth tears, as we may see in Saul, 1 Sam. 24. 17. he lift up his voice and wept.
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2. This false repentance may cause confession, freely and fully, as did Pharaoh, Exod. 9. 27. taking shame to himselfe, and ascribing glory to God:
2. This false Repentance may cause Confessi, freely and Fully, as did Pharaoh, Exod 9. 27. taking shame to himself, and ascribing glory to God:
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thus did Saul, 1 Sam. 26. 21. he confessed that he had sinned exceedingly, so that one would have thought that it had beene true.
thus did Saul, 1 Sam. 26. 21. he confessed that he had sinned exceedingly, so that one would have Thought that it had been true.
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3. It may cause them to fast and pray for pardon, as did Ahab, 1 Kings 21. 27. but it was not in truth,
3. It may cause them to fast and pray for pardon, as did Ahab, 1 Kings 21. 27. but it was not in truth,
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but onely in the time of his misery. 4. They may come to Restitution, as Iudas did.
but only in the time of his misery. 4. They may come to Restitution, as Iudas did.
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5. They may bring forth some fruits of amendment of life; so that verie farre this false Repentance may goe;
5. They may bring forth Some fruits of amendment of life; so that very Far this false Repentance may go;
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as the second and third ground. And now behold true Repentance in substance and concomitants;
as the second and third ground. And now behold true Repentance in substance and concomitants;
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what can you finde more in it? hence it is that so many are deceived with false repentance, which is so like the true;
what can you find more in it? hence it is that so many Are deceived with false Repentance, which is so like the true;
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but bring them to the touchstone, and you shall finde a broad difference betweene them, as after you shall see.
but bring them to the touchstone, and you shall find a broad difference between them, as After you shall see.
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Now the Reasons of this Point are taken from the false grounds from whence repentance comes, which are these: 1. It comes from selfe-love; when sinne proves hurtfull;
Now the Reasons of this Point Are taken from the false grounds from whence Repentance comes, which Are these: 1. It comes from Self-love; when sin Proves hurtful;
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and the hurt is neere at hand, then it may worke, but all out of selfe-love.
and the hurt is near At hand, then it may work, but all out of Self-love.
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An hypocrite when he finds fire in the sinne, hee throwes it away, but when once the fire is out of the coale, hee will play with it,
an hypocrite when he finds fire in the sin, he throws it away, but when once the fire is out of the coal, he will play with it,
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and foole himselfe, hee feares onely the fire, not the foulenesse of sinne; he hates the sting, not the sinne.
and fool himself, he fears only the fire, not the foulness of sin; he hates the sting, not the sin.
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2. This repentance comes from the common gifts of the holy Ghost, which a carnall man may have; as,
2. This Repentance comes from the Common Gifts of the holy Ghost, which a carnal man may have; as,
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First, Hee may disapprove the foulenesse of sinne. Secondly, Hee may hate the uglinesse thereof.
First, He may disapprove the foulness of sin. Secondly, He may hate the ugliness thereof.
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But here we must know that the light of nature is extinguished in some more then in others;
But Here we must know that the Light of nature is extinguished in Some more then in Others;
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as no doubt but that it was rife in Iudas. When sinnes rightly are propounded to us, farre we may goe in false repentance.
as no doubt but that it was rife in Iudas. When Sins rightly Are propounded to us, Far we may go in false Repentance.
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Thirdly, their repentance comes from the beauty, sweetnesse, and excellency a carnall man may finde in Gods wayes, which may make him amend and turne unto God for a while:
Thirdly, their Repentance comes from the beauty, sweetness, and excellency a carnal man may find in God's ways, which may make him amend and turn unto God for a while:
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as in the time of Iohn Baptist, they confessed and turned to him (but it was but for a while;) the reason was,
as in the time of John Baptist, they confessed and turned to him (but it was but for a while;) the reason was,
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because he was a burning and a shining light, and they rejoyced in his light.
Because he was a burning and a shining Light, and they rejoiced in his Light.
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So the second ground found a sweetnesse in the Word and left all, but yet returned,
So the second ground found a sweetness in the Word and left all, but yet returned,
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as 2 Pet. 2. latter end.
as 2 Pet. 2. latter end.
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Some in the excellency of Preaching may see a sweetnesse, and rejoyce a while, but yet returne againe to their sinnes.
some in the excellency of Preaching may see a sweetness, and rejoice a while, but yet return again to their Sins.
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Fourthly, Their repentance may arise from a good Family, company, or Ministry:
Fourthly, Their Repentance may arise from a good Family, company, or Ministry:
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Thus Ioash, (2 Chro. 24.) good, while Iehojada lived, which seemes to be thirtie yeeres;
Thus Joash, (2 Chro 24.) good, while Iehojada lived, which seems to be thirtie Years;
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so Vzzia, 2 Chro. 26 was good all the dayes of Zacharia; so many are good while they are under carefull Governours, and in good company;
so Uzziah, 2 Chro 26 was good all the days of Zachariah; so many Are good while they Are under careful Governors, and in good company;
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so long as good meanes last they will be good.
so long as good means last they will be good.
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I cannot compare such men better then to the Swine, which whilest they are in faire meddowes keepe themselves cleane (which is no thanke to them,
I cannot compare such men better then to the Swine, which whilst they Are in fair meadows keep themselves clean (which is no thank to them,
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but the place) but as soone as they come to the mire they tumble in it;
but the place) but as soon as they come to the mire they tumble in it;
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so will these men, so soone as opportunitie is given them. 2. So likewise confession may arise from false grounds.
so will these men, so soon as opportunity is given them. 2. So likewise Confessi may arise from false grounds.
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First, from passion, being in good moods, they confesse sometimes, not otherwaies; but sound humiliation, as a spring, makes us alwayes ready to confesse.
First, from passion, being in good moods, they confess sometime, not otherways; but found humiliation, as a spring, makes us always ready to confess.
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Secondly, From some evident discovery of his sinnes; when the light shines so in his eyes, that he cannot but confesse;
Secondly, From Some evident discovery of his Sins; when the Light shines so in his eyes, that he cannot but confess;
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as Saul when he evidently saw Davids kindnesse, could not but confesse. Thirdly, From some extorting cause;
as Saul when he evidently saw Davids kindness, could not but confess. Thirdly, From Some extorting cause;
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as here did Iudas, when God and his conscience prest him to it; so did Pharaoh when he was under the racke.
as Here did Iudas, when God and his conscience pressed him to it; so did Pharaoh when he was under the rack.
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Thirdly, Restitution may also arise from false grounds.
Thirdly, Restitution may also arise from false grounds.
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There was a great difference betweene the restitution of Iudas and Zacheus, Iudas was sicke and opprest with his silver peeces,
There was a great difference between the restitution of Iudas and Zacchaeus, Iudas was sick and oppressed with his silver Pieces,
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as a man of meat in his stomacke; therefore no wonder though hee would be rid thereof;
as a man of meat in his stomach; Therefore no wonder though he would be rid thereof;
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but Zacheus did it most willingly and freely.
but Zacchaeus did it most willingly and freely.
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This sheweth unto us the vanity of the Popish doctrine, which makes but three parts of Repentance, Confession, Contrition, Satisfaction, all these had Iudas, yet who can say he truly repented;
This shows unto us the vanity of the Popish Doctrine, which makes but three parts of Repentance, Confessi, Contrition, Satisfaction, all these had Iudas, yet who can say he truly repented;
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one may doe all that they say, yet be damned.
one may do all that they say, yet be damned.
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Let men then looke to themselves that have not gone as farre as Iudas, namely, have not repented, confessed, and restored;
Let men then look to themselves that have not gone as Far as Iudas, namely, have not repented, confessed, and restored;
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for though these be in false repentance, yet are they in true also; onely in false there are these onely, in true there is these and more also:
for though these be in false Repentance, yet Are they in true also; only in false there Are these only, in true there is these and more also:
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for as the guilt in counterfeit gold (which makes it like the true) is good;
for as the guilt in counterfeit gold (which makes it like the true) is good;
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so the fault is, that it is not throughout, such as the outside is;
so the fault is, that it is not throughout, such as the outside is;
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so these things in false repentance are good, the fault is, that their grounds are not good also.
so these things in false Repentance Are good, the fault is, that their grounds Are not good also.
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And againe, they which have gone as farre as Iudas, and seeme to have repented, let them try themselves,
And again, they which have gone as Far as Iudas, and seem to have repented, let them try themselves,
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and take heed they be not deceived.
and take heed they be not deceived.
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Now there are two things that hinder us from judging aright of our estate. 1. Vnwillingnesse to search. 2. Unability to judge.
Now there Are two things that hinder us from judging aright of our estate. 1. Unwillingness to search. 2. Unability to judge.
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First, Unwillingnesse to search, and the causes of that are these:
First, Unwillingness to search, and the Causes of that Are these:
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First, because they have beene long sure, and others so judge of them, and therefore now they are loath to call in question their estate:
First, Because they have been long sure, and Others so judge of them, and Therefore now they Are loath to call in question their estate:
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But let such know, that nothing can establish their state more;
But let such know, that nothing can establish their state more;
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for either your repentance was sound, and then the more comfort unto you if you search,
for either your Repentance was found, and then the more Comfort unto you if you search,
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or else it was not sound, and then the sooner you discover the falsenesse thereof, the sooner you may amend it.
or Else it was not found, and then the sooner you discover the falseness thereof, the sooner you may amend it.
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2. It is because they are unwilling to make their hearts fully sound; they would not be perfect;
2. It is Because they Are unwilling to make their hearts Fully found; they would not be perfect;
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they will have some sinne to dally with:
they will have Some sin to dally with:
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but this is great folly in men, for want of one steppe more to misse heaven,
but this is great folly in men, for want of one step more to miss heaven,
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and to make shipwracke in the haven of their happinesse.
and to make shipwreck in the Haven of their happiness.
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Secondly, inabilitie in judging, not being able to judge whether wee have truely repented or not. To helpe this;
Secondly, inability in judging, not being able to judge whither we have truly repented or not. To help this;
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consider whether your repentance arise from a naturall conscience, or an heart truely changed, for that is all in all. If your heart be changed;
Consider whither your Repentance arise from a natural conscience, or an heart truly changed, for that is all in all. If your heart be changed;
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and from that, and not from a naturall conscience enlightned, ariseth your repentance; but this is hardest of all to know.
and from that, and not from a natural conscience enlightened, arises your Repentance; but this is Hardest of all to know.
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You may know it two waies. 1. By the inward differences. 2. By the outward effects.
You may know it two ways. 1. By the inward differences. 2. By the outward effects.
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First, by the inward differences, and they are five:
First, by the inward differences, and they Are five:
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First, if it come from an heart truely changed, thou shalt finde thy selfe doing all holy duties with a naturall inclination, as the fire to ascend;
First, if it come from an heart truly changed, thou shalt find thy self doing all holy duties with a natural inclination, as the fire to ascend;
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although thou meetest with many impediments, yet never leavest striving, but inwardly delightest in Gods law.
although thou meetest with many impediments, yet never Leavest striving, but inwardly delightest in God's law.
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A naturall conscience may doe much, but never make us inwardly from the bent of the heart to will good;
A natural conscience may do much, but never make us inwardly from the bent of the heart to will good;
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now in spirituall things, its more to will then to doe; as Saint Paul would have the Corinthians not onely to doe, but also to will.
now in spiritual things, its more to will then to do; as Saint Paul would have the Corinthians not only to do, but also to will.
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Hence is it that Nehemiah desires the Lord to heare the prayers of them that did desire to feare him:
Hence is it that Nehemiah Desires the Lord to hear the Prayers of them that did desire to Fear him:
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This is the very Character of a Saint; The naturall conscience, if there were no hell, would sinne, love it, and use it;
This is the very Character of a Saint; The natural conscience, if there were no hell, would sin, love it, and use it;
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but inwardly to desire holinesse for it selfe is an infallible signe;
but inwardly to desire holiness for it self is an infallible Signen;
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so that were there no heaven nor hell, yet hee would choose holinesse, and could doe no otherwise,
so that were there no heaven nor hell, yet he would choose holiness, and could do no otherwise,
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when it is his meat and drinke (as our Saviour speaketh) to doe Gods will.
when it is his meat and drink (as our Saviour speaks) to do God's will.
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Now a man soundly an hungry, will eat though not hired; so would he doe the workes of holinesse though there were no reward.
Now a man soundly an hungry, will eat though not hired; so would he do the works of holiness though there were no reward.
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If you have this disposition, sure I am you have truly repented; if you have not, feare, and labour after it.
If you have this disposition, sure I am you have truly repented; if you have not, Fear, and labour After it.
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Secondly, the naturall conscience tells us this should be done, urgeth it, and blames if it bee not done;
Secondly, the natural conscience tells us this should be done, urges it, and blames if it be not done;
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and hence ariseth hearty resolution and purposes, but it never enables to doe it, therefore hee never performes what he purposeth;
and hence arises hearty resolution and Purposes, but it never enables to do it, Therefore he never performs what he Purposes;
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but a heart truly changed enables us to doe it: As Paul saith, I can doe all things through Christ: not some, but all;
but a heart truly changed enables us to do it: As Paul Says, I can do all things through christ: not Some, but all;
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whereas the naturall man cannot but sinne, because (as Saint Peter sayes) the will is not stirred nor changed;
whereas the natural man cannot but sin, Because (as Saint Peter Says) the will is not stirred nor changed;
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therefore although much may be done, yet it will downe againe;
Therefore although much may be done, yet it will down again;
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as a stone, if not changed into fire, though it be lifted up, yet it wil fall downe againe:
as a stone, if not changed into fire, though it be lifted up, yet it will fallen down again:
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Now the naturall conscience cannot change the will, therefore cannot he resist finne;
Now the natural conscience cannot change the will, Therefore cannot he resist fin;
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but the true Convert can say, he can be chast, he can resist lusts, and the like;
but the true Convert can say, he can be chaste, he can resist Lustiest, and the like;
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the other say (and say truly) they cannot but sinne, for the naturall conscience cannot change,
the other say (and say truly) they cannot but sin, for the natural conscience cannot change,
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and therefore they grow wearie of it, because it is not naturall; if they were truly changed, they would doe it with ease.
and Therefore they grow weary of it, Because it is not natural; if they were truly changed, they would do it with ease.
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Thirdly, the naturall conscience can goe no further then it's enlightned;
Thirdly, the natural conscience can go no further then it's enlightened;
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it may approve formall civill living, and holinesse in the generall, but it cannot so approve of holinesse in the particular, that the stricter any man is, the more they approve him,
it may approve formal civil living, and holiness in the general, but it cannot so approve of holiness in the particular, that the Stricter any man is, the more they approve him,
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and desire to be like him: A man truly spirituall is burthensome to a natural conscience, though never so much enlightned;
and desire to be like him: A man truly spiritual is burdensome to a natural conscience, though never so much enlightened;
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the high degrees of holinesse doe make him distaste him.
the high Degrees of holiness do make him distaste him.
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Wherefore canst not thou delight in them that are good? thou hast care to feare.
Wherefore Canst not thou delight in them that Are good? thou hast care to Fear.
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Fourthly, the naturall conscience may make a man abstaine from many sinnes, but hee abstaines from none out of a detestation and hatred of them:
Fourthly, the natural conscience may make a man abstain from many Sins, but he abstains from none out of a detestation and hatred of them:
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he may indeed hate a morall vice, because hee may have a morall vertue contrary to it;
he may indeed hate a moral vice, Because he may have a moral virtue contrary to it;
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but hee cannot hate sinne, for nothing is contrary to sinne but grace, which he hath not:
but he cannot hate sin, for nothing is contrary to sin but grace, which he hath not:
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If therefore you abstaine from sinne out of a hatred to it, it's certaine you are changed;
If Therefore you abstain from sin out of a hatred to it, it's certain you Are changed;
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else though you abstaine, it's but from a naturall conscience.
Else though you abstain, it's but from a natural conscience.
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Moses and Lot abstained from uncleannesse, so that they wept and were vexed, that was a signe of change;
Moses and Lot abstained from uncleanness, so that they wept and were vexed, that was a Signen of change;
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else abstaine never so much, it's not true grace.
Else abstain never so much, it's not true grace.
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But if thou hatest it because it's sinne, and hatest all sinne both small and great, it's certaine thou art changed.
But if thou Hatest it Because it's sin, and Hatest all sin both small and great, it's certain thou art changed.
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Fifthly, the naturall conscience may make us love some good men, and God also with a naturall love,
Fifthly, the natural conscience may make us love Some good men, and God also with a natural love,
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because hee giveth them some good blessings; and may rejoyce in God with some flashes of joy;
Because he gives them Some good blessings; and may rejoice in God with Some flashes of joy;
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as, Hebr. 6. But to love God in his Attributes with the love of delight and conjugall love, to love him because he is holy, just, &c. this an heart unchanged cannot doe;
as, Hebrew 6. But to love God in his Attributes with the love of delight and conjugal love, to love him Because he is holy, just, etc. this an heart unchanged cannot do;
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and the reason is, because that all love of delight ariseth from similitude; and none thus love God, which are not changed, and so like him.
and the reason is, Because that all love of delight arises from similitude; and none thus love God, which Are not changed, and so like him.
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But you may say, How can I know this love of God? I answer, It's easie enough to be knowne.
But you may say, How can I know this love of God? I answer, It's easy enough to be known.
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For, 1. He that loves God, keeps his Commandements. 2. The Commandements of God are not burthensome unto him.
For, 1. He that loves God, keeps his commandments. 2. The commandments of God Are not burdensome unto him.
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But besides this, you may know in your heart whether you love him or no,
But beside this, you may know in your heart whither you love him or no,
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as you can tell if you love a friend, for then your heart will be toward him, you will delight in him;
as you can tell if you love a friend, for then your heart will be towards him, you will delight in him;
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Now if these signes be not in you, you may justly doubt that your repentance is no more than the repentance of Iudas was.
Now if these Signs be not in you, you may justly doubt that your Repentance is no more than the Repentance of Iudas was.
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2. But now because these inward effects of sound repentance are hard to be discerned, wee will now consider the outward effects of true repentance, which are foure. First, Constancie;
2. But now Because these inward effects of found Repentance Are hard to be discerned, we will now Consider the outward effects of true Repentance, which Are foure. First, Constancy;
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true repentance holds out, all false repentance is inconstant;
true Repentance holds out, all false Repentance is inconstant;
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for it ariseth from passion which is ever inconstant, and therefore the repentance comming from it, must needs be inconstant;
for it arises from passion which is ever inconstant, and Therefore the Repentance coming from it, must needs be inconstant;
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whether it be from feare or from novelty of holinesse, or perswasion, or companie, or some sudden joy, what-ever it be (not being a true change) it ceaseth,
whither it be from Fear or from novelty of holiness, or persuasion, or company, or Some sudden joy, whatever it be (not being a true change) it ceases,
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as heat that arising from rubbing goes away when the rubbing is ended; but it would continue if it arose from a soule giving life to the body.
as heat that arising from rubbing Goes away when the rubbing is ended; but it would continue if it arose from a soul giving life to the body.
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Indeed I confesse some passion may stay longer then other, as Ioash, Amazia, but when once Iehoida dyes, they will cease.
Indeed I confess Some passion may stay longer then other, as Joash, Amazia, but when once Jehoida dies, they will cease.
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Secondly, an evennes & uniformity in their lives;
Secondly, an evennes & uniformity in their lives;
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counterfeits cannot ever be the same, but the godly are still the same, in all courses and places:
counterfeits cannot ever be the same, but the godly Are still the same, in all courses and places:
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Indeed they may be often uneven from the suddennesse of the occasion, as the newnesse of the ayre in the new Country, may make one sicke, but it kils not;
Indeed they may be often uneven from the suddenness of the occasion, as the newness of the air in the new Country, may make one sick, but it kills not;
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so a godly man, in what place or time soever; remaines the same, thogh he get disadvantage by it;
so a godly man, in what place or time soever; remains the same, though he get disadvantage by it;
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as a sheep falling into a ditch may be fouled, but is a sheep stil; but the wicked is cleane another man;
as a sheep falling into a ditch may be fouled, but is a sheep still; but the wicked is clean Another man;
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he casts off the passion of goodnesse, and is cleane changed; but the godly man cannot cast off his nature, because he is borne of God, therefore cannot sinne;
he Cast off the passion of Goodness, and is clean changed; but the godly man cannot cast off his nature, Because he is born of God, Therefore cannot sin;
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that is, in the manner he did before. Thirdly, generality of obedience;
that is, in the manner he did before. Thirdly, generality of Obedience;
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the hypocrite ever rowles some sweet morsell under his tongue, and so doth something wherein he savoureth himselfe,
the hypocrite ever rolls Some sweet morsel under his tongue, and so does something wherein he savoureth himself,
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but the godly man leaves all sinnes.
but the godly man leaves all Sins.
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But you will say, the godly also have some beloed sin, & some infirmities to which they are inclined I answer:
But you will say, the godly also have Some beloed since, & Some infirmities to which they Are inclined I answer:
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there is a great difference between the hypocrite and the godly man; for an hypocrite purposely keepeth some roome for his sin;
there is a great difference between the hypocrite and the godly man; for an hypocrite purposely Keepeth Some room for his since;
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but the godly man desires to be reproved, & will willingly suffer admonition, and desires no exempt place for his decrest sins, but would thorowly be tried.
but the godly man Desires to be reproved, & will willingly suffer admonition, and Desires no exempt place for his decrest Sins, but would thoroughly be tried.
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But you will further object, that godly men both have and doe often relapse? I answer:
But you will further Object, that godly men both have and do often relapse? I answer:
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he differs much from the wicked: for,
he differs much from the wicked: for,
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1. The godly man strives against that sinne most to which he is most inclined, by using all meanes against it,
1. The godly man strives against that sin most to which he is most inclined, by using all means against it,
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and shunning all the occasions thereof, which the wicked man doth not.
and shunning all the occasions thereof, which the wicked man does not.
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2. Although the godly man relapse, yet he never comes to allow himselfe in that sin:
2. Although the godly man relapse, yet he never comes to allow himself in that since:
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the wicked, finding sin pleasing, sits downe and followes it:
the wicked, finding since pleasing, sits down and follows it:
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as Saul, who purposed not to persecute David, but finding it pleasing to his lust, continued therein.
as Saul, who purposed not to persecute David, but finding it pleasing to his lust, continued therein.
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Pharaoh for a time would let the people of Israel goe, but afterward for his pleasure stayed them.
Pharaoh for a time would let the people of Israel go, but afterwards for his pleasure stayed them.
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3. They differ in the issue;
3. They differ in the issue;
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the godly man gets the victory over his sin, but sin gets the victory over the wicked man.
the godly man gets the victory over his since, but since gets the victory over the wicked man.
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4. Hypocriticall repentance is violent and earnest at the first, & slack afterwards; but true grace grows more and more:
4. Hypocritical Repentance is violent and earnest At the First, & slack afterwards; but true grace grows more and more:
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false, is like a land-flood, great on a sudden, but quickly dried up again, but in true grace it's as in a naturall birth, the begining is small,
false, is like a landflood, great on a sudden, but quickly dried up again, but in true grace it's as in a natural birth, the beginning is small,
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but it growes stronger and stronger; hypocrites are hot at the first, but quickly grown coole.
but it grows Stronger and Stronger; Hypocrites Are hight At the First, but quickly grown cool.
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I deny not but that a godly man may abate of his strength of grace as a childe may fall sicke and abate of his strength and beauty;
I deny not but that a godly man may abate of his strength of grace as a child may fallen sick and abate of his strength and beauty;
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but it's but a sicknesse, and commonly after it they shoot up the more:
but it's but a sickness, and commonly After it they shoot up the more:
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so the godly, though for a while they may be sicke, yet afterward they grow in grace the more for that sicknesse.
so the godly, though for a while they may be sick, yet afterwards they grow in grace the more for that sickness.
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The motion of the wicked is violent, swiftest at the first, but slacke afterward;
The motion of the wicked is violent, swiftest At the First, but slack afterwards;
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but the motion of the godly is naturall, slowest at the first, but after it's swifter and swifter.
but the motion of the godly is natural, slowest At the First, but After it's swifter and swifter.
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2. Having already shewne the difference betweene true and false repentance, I will now shew the difference betweene true and false confession.
2. Having already shown the difference between true and false Repentance, I will now show the difference between true and false Confessi.
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True Confession is an infallible signe of grace; many thinke it an easie matter, but to confesse aright is a very hard thing:
True Confessi is an infallible Signen of grace; many think it an easy matter, but to confess aright is a very hard thing:
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Many confesse for some byends, or some extorting cause; but true Confession hath these three properties. First, it's particular;
Many confess for Some byends, or Some extorting cause; but true Confessi hath these three properties. First, it's particular;
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it confesseth the least and secretest corruption in the heart; and not onely grosse sinnes:
it Confesses the least and secretest corruption in the heart; and not only gross Sins:
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But the hypocrite, although he may confesse some grosse sinnes, yet never comes to full particular Confession.
But the hypocrite, although he may confess Some gross Sins, yet never comes to full particular Confessi.
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Secondly true Confession is constant, but false is onely in some good mood, or in some affliction, as sicknesse, &c.
Secondly true Confessi is constant, but false is only in Some good mood, or in Some affliction, as sickness, etc.
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Thirdly, true Confession ariseth from a good ground;
Thirdly, true Confessi arises from a good ground;
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namely, a base conceit of our selves, a true shame, and an earnest desire onely to glorifie God, with a full purpose wholly to debase themselves,
namely, a base conceit of our selves, a true shame, and an earnest desire only to Glorify God, with a full purpose wholly to debase themselves,
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and a perfect resolvtion to forsake the sinne hee confesseth, which the wicked never doe. 3. Restitution that is true and right, differs from false.
and a perfect resolution to forsake the sin he Confesses, which the wicked never do. 3. Restitution that is true and right, differs from false.
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Because hypocriticall restitution is in necessitie when hee cannot helpe it, but it's a burden to him,
Because hypocritical restitution is in necessity when he cannot help it, but it's a burden to him,
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then hee casts it away as a dogge doth his vomit, when he is sicke by it; thus Iudas restored;
then he Cast it away as a dog does his vomit, when he is sick by it; thus Iudas restored;
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but when we care for it, and it's pleasing to us, then to restore it is a signe of grace;
but when we care for it, and it's pleasing to us, then to restore it is a Signen of grace;
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thus did Zacheus chearefully, when hee might have kept it. The hypocrite restores as the Merchant that casteth his goods into the Sea, unwillingly;
thus did Zacchaeus cheerfully, when he might have kept it. The hypocrite restores as the Merchant that Cast his goods into the Sea, unwillingly;
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yet will rather lose them then his life.
yet will rather loose them then his life.
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Thus have we seene that there is a false repentance, confession, and restitution, much like to the true, and how they differ.
Thus have we seen that there is a false Repentance, Confessi, and restitution, much like to the true, and how they differ.
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Then seeing there is such similitude betweene false repentance and true, this should teach us what to judge of such mens repentance which is onely in the time of sicknesse;
Then seeing there is such similitude between false Repentance and true, this should teach us what to judge of such men's Repentance which is only in the time of sickness;
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it's greatly to bee feared that it's even such as Iudas his was, false and hypocriticall, onely in some mood.
it's greatly to be feared that it's even such as Iudas his was, false and hypocritical, only in Some mood.
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Lastly, if this Repentance of Iudas was not true, what shall wee thinke of them that have not gone so farre as Iudas did, to repent, confesse,
Lastly, if this Repentance of Iudas was not true, what shall we think of them that have not gone so Far as Iudas did, to Repent, confess,
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and restore, surely this is the case of many now adayes!
and restore, surely this is the case of many now adays!
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All these things that were in the repentance of Iudas, are good and commendable in true repentance,
All these things that were in the Repentance of Iudas, Are good and commendable in true Repentance,
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but we must exceed it before wee can come at heaven;
but we must exceed it before we can come At heaven;
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and therefore if they that doe not exceed it shall never come there, what shall become of those that come farre short of it?
and Therefore if they that do not exceed it shall never come there, what shall become of those that come Far short of it?
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Next, marke the name Iudas now gives Christ; he calls him Innocent; I have sinned in betraying of Innocent blood.
Next, mark the name Iudas now gives christ; he calls him Innocent; I have sinned in betraying of Innocent blood.
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Whence learne, That those things which are good, are approved to mens consciences, whether they will or no. Iudas confesseth Christ innocent now;
Whence Learn, That those things which Are good, Are approved to men's Consciences, whither they will or no. Iudas Confesses christ innocent now;
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this put not a new conceit of Christ into his conscience, but made him confesse what before he thought in his conscience to be so.
this put not a new conceit of christ into his conscience, but made him confess what before he Thought in his conscience to be so.
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But some may say, that many men that are worthy Instruments of Gods glory, find envie and hatred here amongst men? Indeed it's true;
But Some may say, that many men that Are worthy Instruments of God's glory, find envy and hatred Here among men? Indeed it's true;
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but it will bee but for a short time before the mist will be expelled from before their consciences;
but it will be but for a short time before the missed will be expelled from before their Consciences;
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and afterward, although their consciences for a while may be tongue-tyed, yet they will openly approve them to be good men, as Iudas here did Christ.
and afterwards, although their Consciences for a while may be tongue-tied, yet they will openly approve them to be good men, as Iudas Here did christ.
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First, because it's not in the power of men to judge as they will, but they must judge according to the light of conscience that is in them, they cannot but see what's presented unto them by conscience:
First, Because it's not in the power of men to judge as they will, but they must judge according to the Light of conscience that is in them, they cannot but see what's presented unto them by conscience:
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as the eye being open cannot but see what is shewed to it; and it's so naturall to the conscience to see truth;
as the eye being open cannot but see what is showed to it; and it's so natural to the conscience to see truth;
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for light is put into the conscience even of the wicked by God himselfe:
for Light is put into the conscience even of the wicked by God himself:
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Hence is that that the Evangelist Saint Iohn sayes, Ioh. 1. The light shined in darkenesse:
Hence is that that the Evangelist Saint John Says, John 1. The Light shined in darkness:
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Where by light is meant the naturall light of conscience, which although it maketh not men obedient to the truth,
Where by Light is meant the natural Light of conscience, which although it makes not men obedient to the truth,
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yet it maketh them to acknowledge the truth.
yet it makes them to acknowledge the truth.
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Therefore Conscience by the Schoolemen is called a Virgin, because it is not defiled by untruths,
Therefore Conscience by the Schoolmen is called a Virgae, Because it is not defiled by untruths,
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but ever murmurs against evill, and assents to truth and good; it may be opprest somewhat, but ever keepes it selfe streight in judgement;
but ever murmurs against evil, and assents to truth and good; it may be oppressed somewhat, but ever keeps it self straight in judgement;
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therefore the false judgement of the wicked comes not from conscience, but from lusts, which when they are gone (as in death,
Therefore the false judgement of the wicked comes not from conscience, but from Lustiest, which when they Are gone (as in death,
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or often before) then they speake the truth.
or often before) then they speak the truth.
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Secondly, because God will have glory from all the creatures that hee hath made, and they cannot but acknowledge it to be right;
Secondly, Because God will have glory from all the creatures that he hath made, and they cannot but acknowledge it to be right;
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therfore they which sinne against the holy Ghost, though they hate goodnesse, because they count it not good to them,
Therefore they which sin against the holy Ghost, though they hate Goodness, Because they count it not good to them,
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yet in it selfe they thinke it to be good; therefore the Devils beleeving and trembling comes from their conscience.
yet in it self they think it to be good; Therefore the Devils believing and trembling comes from their conscience.
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This should teach us to thinke well of the waies of God, although others speake against them;
This should teach us to think well of the ways of God, although Others speak against them;
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for it is for some secret cause, and inwardly they doe approve of them in their consciences while they live,
for it is for Some secret cause, and inwardly they do approve of them in their Consciences while they live,
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and oft witnesse the same at their deaths. 2. Be not discouraged for any opposition or hatred that thou shalt meet withall;
and oft witness the same At their death's. 2. Be not discouraged for any opposition or hatred that thou shalt meet withal;
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what though they hate thee, yet they have that within them that will approve thee: Wee cannotapprove our selves to their wils, affections, or lusts;
what though they hate thee, yet they have that within them that will approve thee: we cannotapprove our selves to their wills, affections, or Lustiest;
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but whether they will or not, we may approve our selves to their conscienees.
but whither they will or not, we may approve our selves to their Consciences.
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It is therfore a basenesse when we labor to approve our selves to any by doing evill;
It is Therefore a baseness when we labour to approve our selves to any by doing evil;
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the best way is to approve our selves to their consciences, and take Davids course, who when Micholl scofsed at him for dancing before the Arke, sayes, If this bee vile, I will yet be more vile;
the best Way is to approve our selves to their Consciences, and take Davids course, who when Michael scofsed At him for dancing before the Ark, Says, If this be vile, I will yet be more vile;
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so shall I bee had in honour of the Virgins: So likewise, Art thou hated for Religion? Labour to exceed in that;
so shall I be had in honour of the Virgins: So likewise, Art thou hated for Religion? Labour to exceed in that;
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so shall they honour thee in their consciences; and it's better to approve thy selfe to their consciences, for they indure;
so shall they honour thee in their Consciences; and it's better to approve thy self to their Consciences, for they endure;
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then to their lusts, for they are vanishing, and their good opinion of thee shall vanish.
then to their Lustiest, for they Are vanishing, and their good opinion of thee shall vanish.
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Hee that reproves, shall finde more favour in the latter end, then he that flatters; because he approves himselfe to the conscience, this onely to the lusts.
He that reproves, shall find more favour in the latter end, then he that flatters; Because he approves himself to the conscience, this only to the Lustiest.
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Now followes the carriage of the Elders towards Iudas; they excused themselves, (saying, What is that unto us, Looke thou to it?) although they were the chiefest Agents therein.
Now follows the carriage of the Elders towards Iudas; they excused themselves, (saying, What is that unto us, Look thou to it?) although they were the chiefest Agents therein.
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Whence learne this Doctrine, That there is a marvellous aptnesse in the nature of man, to excuse a sinne when hee hath committed it.
Whence Learn this Doctrine, That there is a marvellous aptness in the nature of man, to excuse a sin when he hath committed it.
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The Pharises here were the men that moved and hired Iudas to betray Christ: Iudas was but the Instrument they used;
The Pharisees Here were the men that moved and hired Iudas to betray christ: Iudas was but the Instrument they used;
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and they had purposed to have put him to death, although Iudas had never betrayed him;
and they had purposed to have put him to death, although Iudas had never betrayed him;
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yet they say, What is that to us? Thus also Adam having done that that was directly contrary to Gods Command, yet excuseth himselfe.
yet they say, What is that to us? Thus also Adam having done that that was directly contrary to God's Command, yet excuseth himself.
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Thus did the Kings of Israel; as Asah, when hee had committed an evident sinne, he would not acknowledge it;
Thus did the Kings of Israel; as Asa, when he had committed an evident sin, he would not acknowledge it;
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but when the Prophet comes to tell him of it, hee falls a threatning of him. Thus also did Amaziah.
but when the Prophet comes to tell him of it, he falls a threatening of him. Thus also did Amaziah.
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First, because all sinne after it's committed, leaves a blot in the minde, which is compared to a shadow, which darkens the minde, so that it cannot see:
First, Because all sin After it's committed, leaves a blot in the mind, which is compared to a shadow, which darkens the mind, so that it cannot see:
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For that that the Apostle sayes of hatred, 1 Joh. 2. 9. that such an one as hates his brother, liveth in darkenesse;
For that that the Apostle Says of hatred, 1 John 2. 9. that such an one as hates his brother, lives in darkness;
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the same may bee said of all other sinnes. Secondly, because actuall sinnes increase the passion which at the first made us commit it;
the same may be said of all other Sins. Secondly, Because actual Sins increase the passion which At the First made us commit it;
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now the stronger the passions are, the more is the judgement corrupted.
now the Stronger the passion Are, the more is the judgement corrupted.
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Thirdly, because sinne worketh on those faculties which should judge, it weakeneth the judgement, and is like a blow on the head that taketh away all sense.
Thirdly, Because sin works on those faculties which should judge, it weakeneth the judgement, and is like a blow on the head that Takes away all sense.
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Fourthly, because actuall sinne grieveth the holy Ghost, and makes him depart, and it is hee onely that convinceth us of sinne;
Fourthly, Because actual sin Grieveth the holy Ghost, and makes him depart, and it is he only that Convinces us of sin;
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and therefore how can we see when hee is gone, that enlightneth us? And when this holy Spirit is gone,
and Therefore how can we see when he is gone, that Enlighteneth us? And when this holy Spirit is gone,
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then in comes the evill spirit which puts into us false reasons, and so we by them excuse our selves.
then in comes the evil Spirit which puts into us false Reasons, and so we by them excuse our selves.
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The Use is, first, therefore to let us take heed of declining from God, and falling into any sinne, seeing it's so difficult a thing to get out of it againe.
The Use is, First, Therefore to let us take heed of declining from God, and falling into any sin, seeing it's so difficult a thing to get out of it again.
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What makes us to recover, but a sight of our sins? Now falling into sinne, blindeth our eyes,
What makes us to recover, but a sighed of our Sins? Now falling into sin, blinds our eyes,
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wherefore it must needs be very hard to recover. Seeing then it's so hard to recover, take heed of first falling into sinne;
Wherefore it must needs be very hard to recover. Seeing then it's so hard to recover, take heed of First falling into sin;
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for a man that is a little fallen into sinne, is like a man in a quicke-sand, ready to sinke deeper and deeper.
for a man that is a little fallen into sin, is like a man in a quicksand, ready to sink Deeper and Deeper.
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Suppose a man doth pollute Gods Sabbaths; at the first there is sorrow for it; afterward he beginnes to doe it more and more;
Suppose a man does pollute God's Sabbaths; At the First there is sorrow for it; afterwards he begins to do it more and more;
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but at last he doth it with delight.
but At last he does it with delight.
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What is said of uncleannesse, is true of all sinnes: Prov. 30. 20. Shee wipes her mouth; i. e. excuseth:
What is said of uncleanness, is true of all Sins: Curae 30. 20. She wipes her Mouth; i. e. excuseth:
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so that although she must needs confesse it to be a sinne, yet in that case shee accounteth it none.
so that although she must needs confess it to be a sin, yet in that case she accounteth it none.
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Secondly, if thou art fallen into any sinne, remember thy aptnesse to excuse it, and labour to get out as soone as thou canst.
Secondly, if thou art fallen into any sin, Remember thy aptness to excuse it, and labour to get out as soon as thou Canst.
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1. Remember what thy judgement was of that sinne before thou fellest into it, although now thou judge it small.
1. remember what thy judgement was of that sin before thou fellest into it, although now thou judge it small.
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Thy judgement is like a glasse; before it is crackt, it shewes true; but after it is crackt, it representeth things otherwise then they are.
Thy judgement is like a glass; before it is cracked, it shows true; but After it is cracked, it Representeth things otherwise then they Are.
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Thinke with thy selfe therefore how ill once thou thoughtest that sinne;
Think with thy self Therefore how ill once thou thoughtest that sin;
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and seeing thy owne judgement is blinded, helpe thy selfe with other holy mens judgements concerning that sinne.
and seeing thy own judgement is blinded, help thy self with other holy men's Judgments Concerning that sin.
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2. Labour to abstaine from the acting of that sinne, and so will light come in againe by a little and a little,
2. Labour to abstain from the acting of that sin, and so will Light come in again by a little and a little,
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and then thou wilt see the uglinesse of it;
and then thou wilt see the ugliness of it;
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for no man sees the uglinesse of a sinne, untill first he comes out of it.
for no man sees the ugliness of a sin, until First he comes out of it.
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And now we come to their Answer. What is that to us, looke thou to it.
And now we come to their Answer. What is that to us, look thou to it.
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From hence againe learne this Doctrine, That for the most part, in the time of our extremity, wee have least comfort from those which were our companions in evill.
From hence again Learn this Doctrine, That for the most part, in the time of our extremity, we have least Comfort from those which were our Sodales in evil.
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Iudas here comes to the High Priests, which were his companions in the betraying of Christ;
Iudas Here comes to the High Priests, which were his Sodales in the betraying of christ;
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but they give him poore comfort, What have wee to to doe with that, looke thou to it:
but they give him poor Comfort, What have we to to do with that, look thou to it:
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Miserable comforters to a man in his extremity. Now the Reasons are taken, first, From Gods Justice;
Miserable Comforters to a man in his extremity. Now the Reasons Are taken, First, From God's justice;
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it's just with God, when men joyne against him, to set them one against another. Thus he set Abimilecke and the men of Sechem one against another:
it's just with God, when men join against him, to Set them one against Another. Thus he Set Abimelech and the men of Shechem one against Another:
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God sends an evill spirit betweene them; he can make enemies to be friends, and friends to be enemies.
God sends an evil Spirit between them; he can make enemies to be Friends, and Friends to be enemies.
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There are abundance of such examples in hystories. Secondly, from mans nature, which is apt to love the treason, and hate the Traytor:
There Are abundance of such Examples in histories. Secondly, from men nature, which is apt to love the treason, and hate the Traitor:
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he hath a love to the lust, and so may love the treason; hee hath a principle in him to hate the Traytor.
he hath a love to the lust, and so may love the treason; he hath a principle in him to hate the Traitor.
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Thirdly, from the nature of their love;
Thirdly, from the nature of their love;
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it's for commodity or gaine, or some by end or other, and therefore when the commodity ceaseth, that also ceaseth;
it's for commodity or gain, or Some by end or other, and Therefore when the commodity ceases, that also ceases;
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yea, and often turnes to hatred, as Ammons love to Thamar did. This should teach us to take heed how wee joyne with men to doe evill:
yea, and often turns to hatred, as Ammons love to Tamar did. This should teach us to take heed how we join with men to do evil:
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It's better to joyne to their consciences in doing well, for their consciences will continue;
It's better to join to their Consciences in doing well, for their Consciences will continue;
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then to their lusts, for they wil end, and then their love to you wil end also.
then to their Lustiest, for they will end, and then their love to you will end also.
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Hence it's said in the Proverbs, That he that reproveth, shall finde more favour in the end than he that flattereth.
Hence it's said in the Proverbs, That he that Reproveth, shall find more favour in the end than he that Flattereth.
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Many rejoice in the love of evil company; but all that love is but like glasse sodered together;
Many rejoice in the love of evil company; but all that love is but like glass soldered together;
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when God sendeth the fire (as he did to Abimilecke) to melt that, they fall asunder, and all their love ceaseth.
when God sends the fire (as he did to Abimelech) to melt that, they fallen asunder, and all their love ceases.
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Now the next thing is, Hee cast downe the thirty peeces of silver.
Now the next thing is, He cast down the thirty Pieces of silver.
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And here the Doctrine is this, That, that that is the greatest comfort, when God once turnes his hand against us, proves most discomfortable.
And Here the Doctrine is this, That, that that is the greatest Comfort, when God once turns his hand against us, Proves most discomfortable.
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Iudas here thought these thirty peeces of silver a great matter, but when once God moved his conscience, he casts them away:
Iudas Here Thought these thirty Pieces of silver a great matter, but when once God moved his conscience, he Cast them away:
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So, suppose a man get favour, honor, riches, or any other thing naughtily, it will prove but a trouble.
So, suppose a man get favour, honour, riches, or any other thing naughtily, it will prove but a trouble.
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1. From the curse of God;
1. From the curse of God;
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although the thing in it selfe be good, yet God ever mixeth some evill with it, which maketh it bitter.
although the thing in it self be good, yet God ever mixeth Some evil with it, which makes it bitter.
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Stollen bread is sweet, but God filleth the mouth with gravell.
Stolen bred is sweet, but God fills the Mouth with gravel.
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All misery with Gods favour is most sweet, as Pauls imprisonments, and whippings, and Iosephs: but on the contrary side, all pleasure, with Gods displeasure, is bitter.
All misery with God's favour is most sweet, as Paul's imprisonments, and whippings, and Joseph's: but on the contrary side, all pleasure, with God's displeasure, is bitter.
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2. Because sinne makes the soule sicke, and then it's never well, untill it casts up;
2. Because sin makes the soul sick, and then it's never well, until it Cast up;
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and thus Iudas, the thirty peeces, burdening his soule, must cast them up. Many goe on in sinne, and are never troubled.
and thus Iudas, the thirty Pieces, burdening his soul, must cast them up. Many go on in sin, and Are never troubled.
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As in our bodies, though there be ill humours, yet they make not a man sicke untill they be stirred;
As in our bodies, though there be ill humours, yet they make not a man sick until they be stirred;
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so doth not sinne untill God stirres it, as here hee did in Iudas, and then it makes us sicke.
so does not sin until God stirs it, as Here he did in Iudas, and then it makes us sick.
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This should therefore move men to take heed how they turne saile for their owne advantage.
This should Therefore move men to take heed how they turn sail for their own advantage.
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Suppose by going from God thou gettest what thou wouldest, yet God can make that comfort to prove but a burthen unto thee,
Suppose by going from God thou gettest what thou Wouldst, yet God can make that Comfort to prove but a burden unto thee,
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as hee did Iudas his thirty silver peeces. Be therefore content to lose all before thou lose God.
as he did Iudas his thirty silver Pieces. Be Therefore content to loose all before thou loose God.
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Now followes the event of all, Hee went and hanged himselfe.
Now follows the event of all, He went and hanged himself.
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Whence learne, That Gods wrath and sinne are exceeding terrible and unsupportable, when they are once charged on the conscience.
Whence Learn, That God's wrath and sin Are exceeding terrible and unsupportable, when they Are once charged on the conscience.
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This made Iudas to hang himselfe.
This made Iudas to hang himself.
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Doe but a little consider mans nature, how loth to destroy himselfe, how afraid to be killed,
Doe but a little Consider men nature, how loath to destroy himself, how afraid to be killed,
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and you shall find it to bee some great matter that must cause him to make an end of himselfe,
and you shall find it to be Some great matter that must cause him to make an end of himself,
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and to cast himselfe into that which he feared; namely, hell:
and to cast himself into that which he feared; namely, hell:
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thus heavy is sinne when God once chargeth it on the conscience, that it maketh a man doe all this.
thus heavy is sin when God once charges it on the conscience, that it makes a man do all this.
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Indeed sinne was as heavy before, but then it lay at our foot, and we felt it not;
Indeed sin was as heavy before, but then it lay At our foot, and we felt it not;
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but when God layes it once on our shoulders, and on our Consciences, then shall wee feele the burthen thereof to be farre beyond all torments that can be imagined.
but when God lays it once on our shoulders, and on our Consciences, then shall we feel the burden thereof to be Far beyond all torments that can be imagined.
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See this in Christ, when God did but charge our sinnes on him, how intollerable werethey?
See this in christ, when God did but charge our Sins on him, how intolerable werethey?
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Now for your better understanding of this point, I will first shew you what this horror of conscience is;
Now for your better understanding of this point, I will First show you what this horror of conscience is;
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which I will doe by explaining these five questions following. By what meanes is this horror of conscience wrought? Two wayes: sometimes by Gods owne Spirit; sometimes by Satan.
which I will do by explaining these five questions following. By what means is this horror of conscience wrought? Two ways: sometime by God's own Spirit; sometime by Satan.
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First, it's done by Gods owne Spirit, when by it the mind is enlightned to see that he is in bondage by reason of sinne;
First, it's done by God's own Spirit, when by it the mind is enlightened to see that he is in bondage by reason of sin;
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Hence it is, that it is called the Spirit of bondage, Rom. 8.
Hence it is, that it is called the Spirit of bondage, Rom. 8.
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Secondly, and more frequently, by Satan, when hee, by Gods permission, doth vexe and terrifie the soules of men, and drive them to despaire;
Secondly, and more frequently, by Satan, when he, by God's permission, does vex and terrify the Souls of men, and drive them to despair;
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and this is called horror, and the vexing of the soule.
and this is called horror, and the vexing of the soul.
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Now whether this horror of conscience bee wrought by Gods owne Spirit, or by Satan, we may know by these foure differences:
Now whither this horror of conscience be wrought by God's own Spirit, or by Satan, we may know by these foure differences:
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1. If wee find any falshood mingled with this trouble of conscience, then it comes from the Divell;
1. If we find any falsehood mingled with this trouble of conscience, then it comes from the devil;
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for the holy Ghost mingles no falshood, but onely enlightens, and shewes the truth: light makes a thing seeme as it is.
for the holy Ghost mingles no falsehood, but only enlightens, and shows the truth: Light makes a thing seem as it is.
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2. You may discerne of it by the affection it striketh in us; for that that the Devill causeth in us, striketh a hatred of God;
2. You may discern of it by the affection it striketh in us; for that that the devil Causes in us, striketh a hatred of God;
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but that that Gods Spirit worketh in us, causeth a servile feare. 3. You may know it by the extremity of anguish it causeth;
but that that God's Spirit works in us, Causes a servile Fear. 3. You may know it by the extremity of anguish it Causes;
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Gods Spirit worketh by meekenesse and consolation; but the Divell worketh by extremity of terror and feare.
God's Spirit works by meekness and consolation; but the devil works by extremity of terror and Fear.
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4. You may know it by the manner of doing; for the Divell doth it disorderly, suddenly, and violently, without any equality; but the Spirit proceedeth orderly:
4. You may know it by the manner of doing; for the devil does it disorderly, suddenly, and violently, without any equality; but the Spirit Proceedeth orderly:
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first, it enlightneth the mind, and then it raiseth objections; and so goeth on by a little and a little; but the Devill worketh violently.
First, it Enlighteneth the mind, and then it Raiseth objections; and so Goes on by a little and a little; but the devil works violently.
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Hence is that that Satan is said to buffet Paul; for all buffeting betokeneth violence.
Hence is that that Satan is said to buffet Paul; for all buffeting Betokeneth violence.
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Indeed, sometime the Spirit doth unequally, but yet there is a great difference betweene Satans working and his.
Indeed, sometime the Spirit does unequally, but yet there is a great difference between Satan working and his.
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What is to bee thought of such a condition? I answer, That such a condition being simply in it selfe considered, is very miserable;
What is to be Thought of such a condition? I answer, That such a condition being simply in it self considered, is very miserable;
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because it estrangeth and draweth the heart away from God, yea, and from Christ, who is the end of Gods works,
Because it estrangeth and draws the heart away from God, yea, and from christ, who is the end of God's works,
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and so therefore must needs be a most haynous sin;
and so Therefore must needs be a most heinous since;
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but yet as God useth it, it is a signe, or one of the first steps to faith;
but yet as God uses it, it is a Signen, or one of the First steps to faith;
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and a good meanes to subdue and weaken the stubbornnesse of our hearts.
and a good means to subdue and weaken the stubbornness of our hearts.
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Quest. How may wee know whether God intends this for a punishment, or for a preparation of grace?
Quest. How may we know whither God intends this for a punishment, or for a preparation of grace?
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Answ. You may know it by the event;
Answer You may know it by the event;
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for when God doth it for the salvation of the creature, then after it there followes grace;
for when God does it for the salvation of the creature, then After it there follows grace;
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but if it brings not grace after it, if there be onely a plowing and no harvest, the pricking with a Needle,
but if it brings not grace After it, if there be only a plowing and no harvest, the pricking with a Needle,
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and no thred, then it's a sparke of hell fire, and the very praludium of hell.
and no thread, then it's a spark of hell fire, and the very praludium of hell.
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What shall wee then thinke of those that never had this horror and trouble of conscience?
What shall we then think of those that never had this horror and trouble of conscience?
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Their estate for all that may be very good; for this vexation is not absolutely needfull, although humiliation is;
Their estate for all that may be very good; for this vexation is not absolutely needful, although humiliation is;
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wherefore if thou hast it not, seeke not after it; for God useth many meanes: yet thou mayest take hence occasion the more to try thine estate.
Wherefore if thou hast it not, seek not After it; for God uses many means: yet thou Mayest take hence occasion the more to try thine estate.
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Whether comes this horror from mellancholly, or how shall wee disceme it from mellancholly? If thou apprehend sinne and the wrath of God, then it is horror of conscience;
Whither comes this horror from melancholy, or how shall we disceme it from melancholy? If thou apprehend sin and the wrath of God, then it is horror of conscience;
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for when the faculty is pinched upon the right object, to wit, sinne; then it's no melancholly;
for when the faculty is pinched upon the right Object, to wit, sin; then it's no melancholy;
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but in horror the conscience is pitched upon the right obeject, viz. sinne; for that is the proper object of the conscience:
but in horror the conscience is pitched upon the right obeject, viz. sin; for that is the proper Object of the conscience:
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As for melancholly, that is not griefe, but extendeth griefe; as varnish is not colour, but doth extend the colour.
As for melancholy, that is not grief, but extendeth grief; as varnish is not colour, but does extend the colour.
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Indeed melancholly may bee joyned with it, and draw it forth, but it comes not wholly from that,
Indeed melancholy may be joined with it, and draw it forth, but it comes not wholly from that,
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but from some other inward principle.
but from Some other inward principle.
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As the fatnesse of the soyle may bring forth the corne the sooner, but yet that is not the cause thereof,
As the fatness of the soil may bring forth the corn the sooner, but yet that is not the cause thereof,
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but the root that it hath. Againe I answer, that all diseases are healed by their contraries;
but the root that it hath. Again I answer, that all diseases Are healed by their contraries;
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If that this were melancholly, then might it be healed by merry company, which is the contrary unto it;
If that this were melancholy, then might it be healed by merry company, which is the contrary unto it;
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but if it bee the horror of conscience, then must it onely be healed by the apprehension of Gods love in Jesus Christ.
but if it be the horror of conscience, then must it only be healed by the apprehension of God's love in jesus christ.
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Whether may it befall the childe of God to be in this case after he is in the estate of grace, or not?
Whither may it befall the child of God to be in this case After he is in the estate of grace, or not?
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I answer, That this extremity of horror which Iudas here tasted of, never befals the childe God after he is in the estate of grace;
I answer, That this extremity of horror which Iudas Here tasted of, never befalls the child God After he is in the estate of grace;
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and my reason is this, Because that as perfect love casteth out all feare; so where there is some love left, there is no perfect feare.
and my reason is this, Because that as perfect love Cast out all Fear; so where there is Some love left, there is no perfect Fear.
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Indeed Gods children are never wholly without feare, Rom. 8. yet in their greatest feare there is in them the root of comfort remaining.
Indeed God's children Are never wholly without Fear, Rom. 8. yet in their greatest Fear there is in them the root of Comfort remaining.
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There are many examples that may bee brought to prove the same, but I know none like that of our Saviour Christ, who although he was in such unspeakeable horror of conscience, that it made him cry out, My God, my God,
There Are many Examples that may be brought to prove the same, but I know none like that of our Saviour christ, who although he was in such unspeakable horror of conscience, that it made him cry out, My God, my God,
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why hast thou for saken mee? yet this horror was mingled with faith, comfort, and the assurance of Gods favour.
why hast thou for saken me? yet this horror was mingled with faith, Comfort, and the assurance of God's favour.
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So Gods Children may have such sorrow, and be so drunken with wormewood, that it may make them not to know what to doe;
So God's Children may have such sorrow, and be so drunken with wormwood, that it may make them not to know what to do;
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yet in all this griefe the fire of Gods love is not quite extinguished, but there are some sparkes thereof remaining under these ashes.
yet in all this grief the fire of God's love is not quite extinguished, but there Are Some sparks thereof remaining under these Ashes.
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Here is a Caveat to be given of two things.
Here is a Caveat to be given of two things.
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First, Let those that are in this disposition of minde, take heed of that that Satan in this condition may labour to bring us unto;
First, Let those that Are in this disposition of mind, take heed of that that Satan in this condition may labour to bring us unto;
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for then they are in a disease; and those that are in a disease, incline unto some thing:
for then they Are in a disease; and those that Are in a disease, incline unto Some thing:
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Take heed then of polluting the Sabbath, and other sinnes that hee may intice thee to;
Take heed then of polluting the Sabbath, and other Sins that he may entice thee to;
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for Sanus and AEger differ, the one desires one thing, the other another. Secondly, Something must bee done positively for the healing of our griefe:
for Sanus and AEger differ, the one Desires one thing, the other Another. Secondly, Something must be done positively for the healing of our grief:
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when that we are in sorrow, wee must pitch it upon the proper object, to wit, sinne;
when that we Are in sorrow, we must pitch it upon the proper Object, to wit, sin;
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and put away all worldly sorrow, for that bringeth death; but sorrow for sinne, that bringeth life.
and put away all worldly sorrow, for that brings death; but sorrow for sin, that brings life.
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All these things thus being expounded, the point is manifest, That sinne and Gods wrath being charged on the conscience are exceeding terrible.
All these things thus being expounded, the point is manifest, That sin and God's wrath being charged on the conscience Are exceeding terrible.
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Indeed, when the burthen lyes on the ground, we feele it not, but when it lyes on our shoulders:
Indeed, when the burden lies on the ground, we feel it not, but when it lies on our shoulders:
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So, before this horror is charged on the conscience wee feele it not, but then is it exceeding terrible.
So, before this horror is charged on the conscience we feel it not, but then is it exceeding terrible.
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It is with griefe as it is with joy:
It is with grief as it is with joy:
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There are three things in all joy. 1. There is a good thing. 2. There is the conjunction of that good thing to us. 3. A reflect knowledge thereof.
There Are three things in all joy. 1. There is a good thing. 2. There is the conjunction of that good thing to us. 3. A reflect knowledge thereof.
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So also in griefe there are threethings. 1. There is a bad thing. 2. The conjunction of that to us. 3. The reflecting of the understanding, whereby we know the hurt that comes to us thereby.
So also in grief there Are threethings. 1. There is a bad thing. 2. The conjunction of that to us. 3. The reflecting of the understanding, whereby we know the hurt that comes to us thereby.
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When a man feeles, and sees, and knowes his sinne, then is it unsupportable, and the reason thereof is,
When a man feels, and sees, and knows his sin, then is it unsupportable, and the reason thereof is,
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because that then a mans spirit is wounded, and cannot beare it selfe. The Reasons of this point are these three:
Because that then a men Spirit is wounded, and cannot bear it self. The Reasons of this point Are these three:
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First, because that sinne and Gods wrath are in themselves the greatest evill, as righteousnesse and Gods favour are the greatest good:
First, Because that sin and God's wrath Are in themselves the greatest evil, as righteousness and God's favour Are the greatest good:
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Men may thinke that punishment were the greatest evill, but it is not; for that is but the effect of sinne, sinne is the cause thereof;
Men may think that punishment were the greatest evil, but it is not; for that is but the Effect of sin, sin is the cause thereof;
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now we know that the cause is alwayes greater than the effect:
now we know that the cause is always greater than the Effect:
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Now when God shall open our eyes to see this sinne and Gods wrath, then it will be an insupportable burthen.
Now when God shall open our eyes to see this sin and God's wrath, then it will be an insupportable burden.
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This is the reason that at the day of Judgement the wicked shall cry, Hils and Mountaines fall upon us, to hide us from the presence of the Judge,
This is the reason that At the day of Judgement the wicked shall cry, Hills and Mountains fallen upon us, to hide us from the presence of the Judge,
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because that then God shall open their eyes to see their sinnes;
Because that then God shall open their eyes to see their Sins;
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which if hee should doe now while they are here on earth, would make them cry out as much.
which if he should do now while they Are Here on earth, would make them cry out as much.
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As it is with comfort, so it is with griefe: If we know not of it, it affects us not:
As it is with Comfort, so it is with grief: If we know not of it, it affects us not:
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As the Army that was about Gebezai, it comforted not him, because hee saw it not: So for griefe;
As the Army that was about Gebezai, it comforted not him, Because he saw it not: So for grief;
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although hell and damnation be about us, yet if we see it not, wee doe not regard it.
although hell and damnation be about us, yet if we see it not, we do not regard it.
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The second Reason is taken from Gods manner of working on the spirit of the creature; hee then leaveth it;
The second Reason is taken from God's manner of working on the Spirit of the creature; he then Leaveth it;
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now wee are to know, That the greatest comfort the Creature hath, is the fruition of Gods presence,
now we Are to know, That the greatest Comfort the Creature hath, is the fruition of God's presence,
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& the greatest griefe is his absence; if we want that, wee are deprived of all comfort;
& the greatest grief is his absence; if we want that, we Are deprived of all Comfort;
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as if the Sunne be absent, wee are deprived of all light.
as if the Sun be absent, we Are deprived of all Light.
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If there were but a little comfort remaining, that would serve to hold the head above the water;
If there were but a little Comfort remaining, that would serve to hold the head above the water;
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but if all comfort bee gone, it then presently sinketh.
but if all Comfort be gone, it then presently sinks.
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The proper object of feare and griefe, is the absence of good, and prelence of evill,
The proper Object of Fear and grief, is the absence of good, and prelence of evil,
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and both them come by the privation of Gods presence.
and both them come by the privation of God's presence.
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The third Reason is taken from the nature of conscience it selfe when it is awakened,
The third Reason is taken from the nature of conscience it self when it is awakened,
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because that then it is sensible of the least sinne;
Because that then it is sensible of the least sin;
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for every faculty, as it is larger, so it is more capable of joy and griefe;
for every faculty, as it is larger, so it is more capable of joy and grief;
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therefore men are said to be more capable of joy and griefe, than the bruit beasts;
Therefore men Are said to be more capable of joy and grief, than the bruit beasts;
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and in man the soule is more capable than the body; and in the soule, conscience of all other parts most capable;
and in man the soul is more capable than the body; and in the soul, conscience of all other parts most capable;
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and as the conscience is capable of the greatest griefe, so also of the greatest comfort;
and as the conscience is capable of the greatest grief, so also of the greatest Comfort;
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it is capable of the peace of God, which passeth all understanding.
it is capable of the peace of God, which passes all understanding.
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And surely this horror of conscience is nothing else but a sparke of hell fire, which the Heathen had some inkling of,
And surely this horror of conscience is nothing Else but a spark of hell fire, which the Heathen had Some inkling of,
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when they sayd they were exagitated with the furies.
when they said they were exagitated with the furies.
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Seeing then that the wrath of God is thus insuppartable, this should teach us in all things especially to labour to keepe a good conscience,
Seeing then that the wrath of God is thus insuppartable, this should teach us in all things especially to labour to keep a good conscience,
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and to labour to be free from the guilt of sinne:
and to labour to be free from the guilt of sin:
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if the wrath of God be the greatest evill, then should the whole streame of our endevours be to take heed thereof, by labouring for to keepe a pure conscience:
if the wrath of God be the greatest evil, then should the Whole stream of our endeavours be to take heed thereof, by labouring for to keep a pure conscience:
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Proportion your care herein to the good that will come thereby; it will bring the unspeakeable comfort;
Proportion your care herein to the good that will come thereby; it will bring the unspeakable Comfort;
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without this labour to keepe a good conscience, thou wilt neuer have thy heart perfect; therefore labour for it, consider the good it bringeth:
without this labour to keep a good conscience, thou wilt never have thy heart perfect; Therefore labour for it, Consider the good it brings:
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Men busie their heads here to the utmost for other things, as for Learning, Credit, Riches, Honour,
Men busy their Heads Here to the utmost for other things, as for Learning, Credit, Riches, Honour,
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and all because they thinke that they are worthy their labour; Let us then but consider the fruit that this peace of conscience will bring;
and all Because they think that they Are worthy their labour; Let us then but Consider the fruit that this peace of conscience will bring;
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let us but gather up our thoughts that are busied so much about other things, and but consider this a little;
let us but gather up our thoughts that Are busied so much about other things, and but Consider this a little;
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which if men would but doe, they would spend more time about it then they dee;
which if men would but do, they would spend more time about it then they dee;
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for now these things are done but by the bye, and have not that tithe of the time spent about them that should be, which we spend about other things:
for now these things Are done but by the buy, and have not that tithe of the time spent about them that should be, which we spend about other things:
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But let such know, that it is but a folly to goe about that worke with a finger which requires the strength of the whole body:
But let such know, that it is but a folly to go about that work with a finger which requires the strength of the Whole body:
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When this worke of the building of grace doth require the whole strength of a man,
When this work of the building of grace does require the Whole strength of a man,
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and we put not our whole strength thereto, it is no marvell if we doe not prosper therein.
and we put not our Whole strength thereto, it is no marvel if we do not prosper therein.
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Let us therefore seriously consider our wayes, let us consider with what tentations the Devill daily assayeth us;
Let us Therefore seriously Consider our ways, let us Consider with what tentations the devil daily assayeth us;
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Consider that it were as good get ground of the raging Sea, as of raging lusts;
Consider that it were as good get ground of the raging Sea, as of raging Lustiest;
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Consider these things with thy selfe;
Consider these things with thy self;
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I am verily perswaded, that the chiefest cause why there is so much deadnesse in those that belong unto Christ, is,
I am verily persuaded, that the chiefest cause why there is so much deadness in those that belong unto christ, is,
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because they consider not their wayes. Take time therefore to consider thy wayes.
Because they Consider not their ways. Take time Therefore to Consider thy ways.
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It is no wonder to see men complaining of their weaknesse, when as they will not labour to keepe a good conscience;
It is no wonder to see men complaining of their weakness, when as they will not labour to keep a good conscience;
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it is all one as if a sluggard should complaine of his poverty, or an idle scholler should complaine of his ignorance.
it is all one as if a sluggard should complain of his poverty, or an idle scholar should complain of his ignorance.
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Be exhorted therefore to prize the peace of conscience, spend the chiefest of your cares for it;
Be exhorted Therefore to prize the peace of conscience, spend the chiefest of your Cares for it;
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what if you loose some few other things, so you get that, they are all nothing in comparison to that;
what if you lose Some few other things, so you get that, they Are all nothing in comparison to that;
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but the common fashion now is to spend but a little time in such things as these are,
but the Common fashion now is to spend but a little time in such things as these Are,
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and so thinke that enough too.
and so think that enough too.
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This sheweth us the miserable condition of those that still lye in their sinnes, it may be they thinke the burthen thereof to be light, and account it not;
This shows us the miserable condition of those that still lie in their Sins, it may be they think the burden thereof to be Light, and account it not;
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but when the burthen of their sinnes shall be layed upon them, they will finde to be intollerable;
but when the burden of their Sins shall be laid upon them, they will find to be intolerable;
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now while the burden lyes not on their shoulders they feele it not, but when God shall once say, Let him beare the burden of his sinnes, we shall finde them to be unsupportable,
now while the burden lies not on their shoulders they feel it not, but when God shall once say, Let him bear the burden of his Sins, we shall find them to be unsupportable,
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even able to presse us downe to hell, as here they did Iudas. The common fashion of men is not to regard what sinne they runne into for the escaping of some outward crosse, thinking that to be the greater,
even able to press us down to hell, as Here they did Iudas. The Common fashion of men is not to regard what sin they run into for the escaping of Some outward cross, thinking that to be the greater,
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but they shall one day, to their cost, finde the contrary, that these outward punishments and losses are nothing in comparison to the inward;
but they shall one day, to their cost, find the contrary, that these outward punishments and losses Are nothing in comparison to the inward;
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that as outward cold and heat is nothing to the inward, the heat in summer is nothing to the heat of the feaver;
that as outward cold and heat is nothing to the inward, the heat in summer is nothing to the heat of the fever;
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so that these outward crosses are but as the heat in summer; inward, like the heate of the feavor.
so that these outward Crosses Are but as the heat in summer; inward, like the heat of the favour.
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But its a wonderfull thing to see how men, like little children, rejoyce and tremble at appearances.
But its a wonderful thing to see how men, like little children, rejoice and tremble At appearances.
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Children cry not at things to be feared, but at things not to be feared; as Hobgoblins, and the like, they cry:
Children cry not At things to be feared, but At things not to be feared; as Hobgoblins, and the like, they cry:
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so doe men most commonly feare those things that are but umbrae doloris; for outward evils are like the scabbard without the sword, which cannotcut;
so do men most commonly Fear those things that Are but umbrae doloris; for outward evils Are like the scabbard without the sword, which cannotcut;
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they are only inward evils which are like a deepe pit, out of which we cannot be recovered.
they Are only inward evils which Are like a deep pit, out of which we cannot be recovered.
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Set your hearts therefore in a right disposition of judging of sinne, that you may judge aright thereof as it is in it selfe;
Set your hearts Therefore in a right disposition of judging of sin, that you may judge aright thereof as it is in it self;
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labour to apprehend Gods wrath for sinne, and beat downe those lusts that like mists hinder us from the sight thereof:
labour to apprehend God's wrath for sin, and beatrice down those Lustiest that like mists hinder us from the sighed thereof:
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Judge of sinne as the Scripture judgeth of it, for that is the true glasse; judge of these outward things as they are;
Judge of sin as the Scripture Judgeth of it, for that is the true glass; judge of these outward things as they Are;
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see how you should judge of them in the day of death, and so judge of them now,
see how you should judge of them in the day of death, and so judge of them now,
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and by this meanes you shall foresee the plague, and prevent it.
and by this means you shall foresee the plague, and prevent it.
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Seeing then that sinne is so unsupportable when once it is charged upon the conscience, this should teach us earnestly to sue for pardon for it above all other things,
Seeing then that sin is so unsupportable when once it is charged upon the conscience, this should teach us earnestly to sue for pardon for it above all other things,
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if we meane to have it.
if we mean to have it.
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It is now become the fashion of the world to pray for the pardon of their sinne in a superficiall manner;
It is now become the fashion of the world to pray for the pardon of their sin in a superficial manner;
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but such shall never obtaine it, but only those that are fervent in prayer for it:
but such shall never obtain it, but only those that Are fervent in prayer for it:
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for God will be glorified of every man, both of the unjust and just. 2. For the wicked, he will be glorified of them at the day of Judgement, in their destruction.
for God will be glorified of every man, both of the unjust and just. 2. For the wicked, he will be glorified of them At the day of Judgement, in their destruction.
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This is the meaning of that place, Rev. 1. 7. Behold, he commeth with Clouds, and every eye shall see him,
This is the meaning of that place, Rev. 1. 7. Behold, he comes with Clouds, and every eye shall see him,
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and they also which pierced him: and all kindreds of the earth shall wayle because of him.
and they also which pierced him: and all kindreds of the earth shall wail Because of him.
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But for his owne servants, those that he calleth he first woundeth;
But for his own Servants, those that he calls he First wounds;
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he causeth them for to see their sinnes, and the pittifull case they are in by reason of them;
he Causes them for to see their Sins, and the pitiful case they Are in by reason of them;
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and then he causeth them to see him in his Attributes of Love, Mercy and Judgement;
and then he Causes them to see him in his Attributes of Love, Mercy and Judgement;
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and maketh them to sue unto him for pardon, as a man condemned, and ready to be executed:
and makes them to sue unto him for pardon, as a man condemned, and ready to be executed:
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and thus he is also glorified by them. Seeke therefore for the pardon of your sinnes;
and thus he is also glorified by them. Seek Therefore for the pardon of your Sins;
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if you did but feele the burthen thereof a while, as Iudas did, you would: if you cannot see your sinnes, labour to see them.
if you did but feel the burden thereof a while, as Iudas did, you would: if you cannot see your Sins, labour to see them.
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Some may here say, How shall wee doe to get pardon? we desire it with all our hearts. Use a right method.
some may Here say, How shall we do to get pardon? we desire it with all our hearts. Use a right method.
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1. Labour to be humbled by the Law. 2. Labor to be comforted againe by the Gospel.
1. Labour to be humbled by the Law. 2. Labour to be comforted again by the Gospel.
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1. For the Law that must humble us. 1. By the declaration of the fault. 2. By the commination of punishment.
1. For the Law that must humble us. 1. By the declaration of the fault. 2. By the commination of punishment.
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Which thou must apply unto thy selfe.
Which thou must apply unto thy self.
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1. Thou must apply unto thy selfe the corruption of thy nature, by reason of thy sinnes.
1. Thou must apply unto thy self the corruption of thy nature, by reason of thy Sins.
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2. Thou must consider what thou hast deserved for this thy sinne: Thefirst being as the Jury, that tels a man hee is guilty;
2. Thou must Consider what thou hast deserved for this thy sin: The first being as the Jury, that tells a man he is guilty;
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the second being as the Judge that pronounceth the sentence of death. This is the way to be humbled, and so to come to sound repentance.
the second being as the Judge that pronounceth the sentence of death. This is the Way to be humbled, and so to come to found Repentance.
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Thus did Paul with Foelix, Act. 24 25. He reasoned of temperance, righteousnesse, and judgement to come.
Thus did Paul with Felix, Act. 24 25. He reasoned of temperance, righteousness, and judgement to come.
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1. He reasoned of Righteousnesse and Temperance;
1. He reasoned of Righteousness and Temperance;
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that is, he told him what righteousnesse and temperance was required of them that should be saved.
that is, he told him what righteousness and temperance was required of them that should be saved.
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2. He added judgement to come; that is, he threatned the terrors of the Law, and so made himto tremble.
2. He added judgement to come; that is, he threatened the terrors of the Law, and so made himto tremble.
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So likewise let us doe, first consider what righteousnesse, temperance, purity and holinesse is required of them that would be saved;
So likewise let us do, First Consider what righteousness, temperance, purity and holiness is required of them that would be saved;
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then in the second place considerthe judgement that is threatned if we doe not performe these things.
then in the second place considerthe judgement that is threatened if we do not perform these things.
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Now that we may the better see the fault,
Now that we may the better see the fault,
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1. Fasten thine eyes upon some particular grosse sin, as suppose it be of drunkennesse, uncleannesse, lying against the conscience;
1. Fasten thine eyes upon Some particular gross since, as suppose it be of Drunkenness, uncleanness, lying against the conscience;
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see if thou art guilty of such sins first, as the woman of Samaria did by her adultery, Ioh. 4. So David, when he had committed adultery,
see if thou art guilty of such Sins First, as the woman of Samaria did by her adultery, John 4. So David, when he had committed adultery,
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first he saw that, and the seeing that, hee came to see the corruption of his owne nature:
First he saw that, and the seeing that, he Come to see the corruption of his own nature:
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for it is a loud sound that must first awaken a man, then being once awakened, he will heare lesser sounds.
for it is a loud found that must First awaken a man, then being once awakened, he will hear lesser sounds.
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2. After thou hast thus done, then consider the corruption of thy nature; looke on all the faculties of the soule, see how they are out of square;
2. After thou hast thus done, then Consider the corruption of thy nature; look on all the faculties of the soul, see how they Are out of square;
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the understanding is dulled, the conscience, when it should cry, then its still; and when it should be still, then it cryes;
the understanding is dulled, the conscience, when it should cry, then its still; and when it should be still, then it cries;
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the memory ready to forget good things, but prone to retaine privy grudges towards our neighbors;
the memory ready to forget good things, but prove to retain privy grudges towards our neighbours;
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the will wil do a thing when as the understanding tels it, that it is contrary to Gods will,
the will will do a thing when as the understanding tells it, that it is contrary to God's will,
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& therefore should not be done; and so likewise for the other affections; all which when we have done, let us looke on the streightnesse of the law,
& Therefore should not be done; and so likewise for the other affections; all which when we have done, let us look on the straightness of the law,
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& the crookednes of our lives, how short we come of doing that we should, and then see what we have deserved for it.
& the crookedness of our lives, how short we come of doing that we should, and then see what we have deserved for it.
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2. This being done, let us comfort our selves with the Promises of the Gospell,
2. This being done, let us Comfort our selves with the Promises of the Gospel,
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for grace can never truly be wrought, untill by the Gospell we beleeve, humiliation cannot do it:
for grace can never truly be wrought, until by the Gospel we believe, humiliation cannot do it:
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we must therfore know that God is exceeding merciful more thē we canimagin, and lay hold upon his love in Christ, by a true faith.
we must Therefore know that God is exceeding merciful more them we canimagin, and lay hold upon his love in christ, by a true faith.
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Every man knowes that God is mercifull, but we are not fit for to receive his mercy. I answer;
Every man knows that God is merciful, but we Are not fit for to receive his mercy. I answer;
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you know not what mercy is;
you know not what mercy is;
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It may be thou thinkest, if thou hadst more repētance, or more humiliation, then thou wert fit for mercy;
It may be thou Thinkest, if thou Hadst more Repentance, or more humiliation, then thou Wertenberg fit for mercy;
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but thou art deceived, for the more thy heart is out of order, the fitter thou art for mercy;
but thou art deceived, for the more thy heart is out of order, the fitter thou art for mercy;
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for the greates thy sin hath bin, the more will his mercy be seen in the forgivenes therof.
for the greats thy since hath been, the more will his mercy be seen in the forgiveness thereof.
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And therfore never look what your sinnes have been in time past, but see what your purpose & resolutiō is for the time to come;
And Therefore never look what your Sins have been in time past, but see what your purpose & resolution is for the time to come;
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and (which is the hardest thing to do) labor to beleeve in Christ for the pardon of thy sins,
and (which is the Hardest thing to do) labour to believe in christ for the pardon of thy Sins,
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and apply the promises to thy self, for a sin is never soundly healed until we apply the promises;
and apply the promises to thy self, for a since is never soundly healed until we apply the promises;
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for unlesse we apply the promises, we cannot truly delight in God, & untill we do truly delightin God we cannot hate sin,
for unless we apply the promises, we cannot truly delight in God, & until we do truly delightin God we cannot hate since,
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& thinke well of God & goodnes.
& think well of God & Goodness.
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And therfore, to conclude all, let us here be exhorted to labour for faith above al things which daily will increase grace in us. FINIS.
And Therefore, to conclude all, let us Here be exhorted to labour for faith above all things which daily will increase grace in us. FINIS.
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THE SAINTS SPIRITVALL STRENGTH.
THE SAINTS SPIRITUAL STRENGTH.
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EPHES. 3. 16. That he would grant you according to the riches of his glory, to bee strengthned with might by his Spirit in the inner man.
EPHESIANS. 3. 16. That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man.
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THESE words are part and the summe of that Divine Prayer that Paul made for the Ephesians: the principall thing that the Apostle prayes for, is this, That they may bee strengthned by the Spirit in the Inward man:
THESE words Are part and the sum of that Divine Prayer that Paul made for the Ephesians: the principal thing that the Apostle prays for, is this, That they may be strengthened by the Spirit in the Inward man:
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and this hee sets downe in such a manner, that he answereth all doubts that might hinder the Ephesians from obtaining of this grace.
and this he sets down in such a manner, that he Answers all doubts that might hinder the Ephesians from obtaining of this grace.
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For first, they might demand this of Paul, you pray, That we might be strong in the Inward man, but how shall we? or what meanes shall we use to get this strength? the Apostle answers to this,
For First, they might demand this of Paul, you pray, That we might be strong in the Inward man, but how shall we? or what means shall we use to get this strength? the Apostle answers to this,
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and tels them, the meanes to be strong in the inward man is, to get the Spirit, that you may be strengthned by the Spirit in the inward man.
and tells them, the means to be strong in the inward man is, to get the Spirit, that you may be strengthened by the Spirit in the inward man.
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Secondly, they might demand, I, but how shall we doe to get the Spirit? the Apostle answers to this, you must pray for him,
Secondly, they might demand, I, but how shall we do to get the Spirit? the Apostle answers to this, you must pray for him,
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for your selves, as I doe for you:
for your selves, as I do for you:
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For, I pray that he would grant you the Spirit, that you may be strengthned in the inward man.
For, I pray that he would grant you the Spirit, that you may be strengthened in the inward man.
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Thirdly, they might demand, but what should moove God to give us his Spirit, and to heare our prayers? to this the Apostle answers, that the motive-cause is, the riches of his glory, that hee would grant you according to the riches of his glory, that you may be strengthned by the Spirit in the inward man.
Thirdly, they might demand, but what should move God to give us his Spirit, and to hear our Prayers? to this the Apostle answers, that the motive-cause is, the riches of his glory, that he would grant you according to the riches of his glory, that you may be strengthened by the Spirit in the inward man.
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Fourthly, they might demand, I but what shall we be the better for this strength if we get it? to this the Apostle answers in the verses following,
Fourthly, they might demand, I but what shall we be the better for this strength if we get it? to this the Apostle answers in the Verses following,
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then saith he, You shall be able to comprehend with all the Saints, what is the length,
then Says he, You shall be able to comprehend with all the Saints, what is the length,
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and the height, the depth, and the breadth of the riches of the love of God towards you in Christ, Now in that the Apostle above all other good things that hee wishes vnto them, prayes for this, That they may be strengthned by the Spirit in the Inward man, I gather this point.
and the height, the depth, and the breadth of the riches of the love of God towards you in christ, Now in that the Apostle above all other good things that he wishes unto them, prays for this, That they may be strengthened by the Spirit in the Inward man, I gather this point.
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That which is to be desired of every Christian and to be sought for above all things, is this, that he may be strongthened in the inward man.
That which is to be desired of every Christian and to be sought for above all things, is this, that he may be strongthened in the inward man.
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I gather it •••r it thus.
I gather it •••r it thus.
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Paul was now to pray for some good to the Ephesians, and considering what might bee most profitable for them, he makes choice of this above all other good things, making it the summe,
Paul was now to pray for Some good to the Ephesians, and considering what might be most profitable for them, he makes choice of this above all other good things, making it the sum,
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and substance of his prayer, that they may be strengthened by the Spirit in the inward man:
and substance of his prayer, that they may be strengthened by the Spirit in the inward man:
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I shall not need to prove it by any other place of Scripture, because this in hand sufficiently proves the point,
I shall not need to prove it by any other place of Scripture, Because this in hand sufficiently Proves the point,
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as being the maine scope and intent of the Spirit in this place, to shew the necessity of this doctrine of strengthening the inward man.
as being the main scope and intent of the Spirit in this place, to show the necessity of this Doctrine of strengthening the inward man.
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But for the more fuller explaining of this point, we will first shew you what this strength is,
But for the more fuller explaining of this point, we will First show you what this strength is,
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and then we will come to the uses. There is therefore a twofold strength: First, there is a naturall strength:
and then we will come to the uses. There is Therefore a twofold strength: First, there is a natural strength:
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Secondly, there is a supernaturall strength.
Secondly, there is a supernatural strength.
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First, I say there is a naturall strength, and this is when a man is naturally strong either in the parts of his body,
First, I say there is a natural strength, and this is when a man is naturally strong either in the parts of his body,
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or in the gifts of his mind: as for example a strong memory in a man, that is a naturall strength;
or in the Gifts of his mind: as for Exampl a strong memory in a man, that is a natural strength;
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and so other qualities of the mind:
and so other qualities of the mind:
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so likewise when a man is strong in the parts of his body, as in his armes or legges or necke, these are naturall strengthes,
so likewise when a man is strong in the parts of his body, as in his arms or legs or neck, these Are natural strength's,
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but this is not the strength, that is here meant.
but this is not the strength, that is Here meant.
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Secondly, there is a supernaturall strength, and this is twofold, the first is a supernaturall strength, which is received from the evill spirit, that is,
Secondly, there is a supernatural strength, and this is twofold, the First is a supernatural strength, which is received from the evil Spirit, that is,
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when Satan shall joyne with the spirit of a man to doe evill, then he addes a supernaturall strength,
when Satan shall join with the Spirit of a man to do evil, then he adds a supernatural strength,
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and so makes him to doe more or suffer more then otherwise by nature he is able to doe:
and so makes him to do more or suffer more then otherwise by nature he is able to do:
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with this spirit are all the enemies of the Church strengthned withall. Paul himselfe before he was converted was thus strengthned:
with this Spirit Are all the enemies of the Church strengthened withal. Paul himself before he was converted was thus strengthened:
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and so was hee that killed the French King, hee had more then a naturall strength to undergoe all those torments,
and so was he that killed the French King, he had more then a natural strength to undergo all those torments,
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and not to shrinke at them: but this is not the strength here meant;
and not to shrink At them: but this is not the strength Here meant;
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but there is (2.) a supernaturall strength, and this is that strength which comes from the sanctifying spirit whereby a Christian is able to doe more then naturally he could doe,
but there is (2.) a supernatural strength, and this is that strength which comes from the sanctifying Spirit whereby a Christian is able to do more then naturally he could do,
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and this is the strength, that is here meant in this place, and with this strength all the Saints are strengthned withall.
and this is the strength, that is Here meant in this place, and with this strength all the Saints Are strengthened withal.
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This was the strength that Eliah, Stephen, Iohn Baptist, and the Apostles had: this made them speake boldly in the name of Christ.
This was the strength that Elijah, Stephen, John Baptist, and the Apostles had: this made them speak boldly in the name of christ.
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But you shall the better understand what this strength is, if you doe but consider the particulars of it which are these:
But you shall the better understand what this strength is, if you do but Consider the particulars of it which Are these:
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the first particular in which this spirituall strength is seene is this, if a man can beare any wrong patiently without seeking revenge any way, it is a signe that they are spiritually strong:
the First particular in which this spiritual strength is seen is this, if a man can bear any wrong patiently without seeking revenge any Way, it is a Signen that they Are spiritually strong:
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the second particular, wherein this spirituall strength is seene is this, if a man can thrive under many afflictions rejoycing under them, he hath this this strength:
the second particular, wherein this spiritual strength is seen is this, if a man can thrive under many afflictions rejoicing under them, he hath this this strength:
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as in the Acts 5 41. it is said of the Apostles that they departed from the Councell rejoycing that they were thought worthy to suffer rebuke for the name of Christ:
as in the Acts 5 41. it is said of the Apostles that they departed from the Council rejoicing that they were Thought worthy to suffer rebuke for the name of christ:
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hee that can beare some troubles hath some strength, but to beare great troubles is required great strength, that is, to stand fast to Christ to professe his name there (as the holy Ghost saith in Revelation 2. vers. 13.) where Satan hath his throne must needs be a great supernaturall worke of the spirit:
he that can bear Some Troubles hath Some strength, but to bear great Troubles is required great strength, that is, to stand fast to christ to profess his name there (as the holy Ghost Says in Revelation 2. vers. 13.) where Satan hath his throne must needs be a great supernatural work of the Spirit:
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the third particular wherein this spirituall strength is seene, is this, If a man can beleeve though hee hath all reason and strength of reason against him,
the third particular wherein this spiritual strength is seen, is this, If a man can believe though he hath all reason and strength of reason against him,
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or if a man can doe all things of knowledge, this is to be strong in the inward man.
or if a man can do all things of knowledge, this is to be strong in the inward man.
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But to goe further, that you may the better know what this strength is, I will give you a description of it, that is, I will describe what the strength of the inward man is more fully.
But to go further, that you may the better know what this strength is, I will give you a description of it, that is, I will describe what the strength of the inward man is more Fully.
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First, I say it is a generall good disposition or right habite, temperature, or frame of the minde, whereby it is able to please God in all things.
First, I say it is a general good disposition or right habit, temperature, or frame of the mind, whereby it is able to please God in all things.
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I say it is a generall good disposition or right habite, because, if it be onely in some particulers,
I say it is a general good disposition or right habit, Because, if it be only in Some particulars,
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and that at sometime onely, it is not strength:
and that At sometime only, it is not strength:
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as for example, to have a passion to good, and not to continue argueth not strength in the inward man:
as for Exampl, to have a passion to good, and not to continue argue not strength in the inward man:
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or to have the understanding strong, and yet to have the will and affections weake to good, is not to be strong in the inward man;
or to have the understanding strong, and yet to have the will and affections weak to good, is not to be strong in the inward man;
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but they must be all strong: as for example, a man or a woman is not said to bee perfectly beautifull,
but they must be all strong: as for Exampl, a man or a woman is not said to be perfectly beautiful,
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except they be beautifull in all parts, for beauty is required in all parts;
except they be beautiful in all parts, for beauty is required in all parts;
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so likewise a man is not throughly strong, but imperfectly, except hee bee strong in all parts:
so likewise a man is not thoroughly strong, but imperfectly, except he be strong in all parts:
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strong in the understanding, strong in the will, strong in the affections, &c. Secondly, I call it a temperature or right frame of the mind, because it sets the soule in order, that is, it sets a new habite on the faculties,
strong in the understanding, strong in the will, strong in the affections, etc. Secondly, I call it a temperature or right frame of the mind, Because it sets the soul in order, that is, it sets a new habit on the faculties,
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and fixes the soule on fit objects for these habits:
and fixes the soul on fit objects for these habits:
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the soule was before like a disordered clocke that went at randome, every thing was out of its place,
the soul was before like a disordered clock that went At random, every thing was out of its place,
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but when the strength of the inward man comes into the soule, it frames it anew,
but when the strength of the inward man comes into the soul, it frames it anew,
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and puts it into a right temper againe.
and puts it into a right temper again.
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Thirdly, I say, whereby a man is able to please God in all things, because it sets a good hew upon all our actions:
Thirdly, I say, whereby a man is able to please God in all things, Because it sets a good hew upon all our actions:
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for as Varnish makes all Colours fresh: so doth the Inward man, it sets a deepe dye upon all our actions;
for as Varnish makes all Colours fresh: so does the Inward man, it sets a deep die upon all our actions;
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a glasse upon them, and makes them beautifull: nothing without it will hold tryall: every thing that hath the tincture of the inward man upon it, will hold good:
a glass upon them, and makes them beautiful: nothing without it will hold trial: every thing that hath the tincture of the inward man upon it, will hold good:
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this sets the stampe of holinesse upon them: and therefore they are acceptable to God.
this sets the stamp of holiness upon them: and Therefore they Are acceptable to God.
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Now that you may know the better what this strength is, you must first labour to know what weakenesse is:
Now that you may know the better what this strength is, you must First labour to know what weakness is:
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by weaknesse I doe not meane weaknesse before a man be converted, for that cannot properly be called weaknesse, but wickednesse:
by weakness I do not mean weakness before a man be converted, for that cannot properly be called weakness, but wickedness:
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and therefore know that this weaknesse, which I speake of here, which is proper unto Christians, is of two sorts;
and Therefore know that this weakness, which I speak of Here, which is proper unto Christians, is of two sorts;
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The first is weakenesse of grace, as in the 1 Cor. 3. 1. I speake unto you as unto babes in Christ, that is,
The First is weakness of grace, as in the 1 Cor. 3. 1. I speak unto you as unto babes in christ, that is,
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as to those that are weake in knowledge, babes.
as to those that Are weak in knowledge, babes.
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The second kind of weakenesse is this, when one, that hath been strong is new falne sicke,
The second kind of weakness is this, when one, that hath been strong is new fallen sick,
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and weake into a consumption of grace that hee cannot use grace, and his strength, so as formerly he could:
and weak into a consumption of grace that he cannot use grace, and his strength, so as formerly he could:
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now they who are weake in the first sort of weakenesse, grow strong; but they who are weake in the second sort, grow weaker and weaker:
now they who Are weak in the First sort of weakness, grow strong; but they who Are weak in the second sort, grow Weaker and Weaker:
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therefore if there be any here that are such, that hath once truely lov'd God and his Kingdome,
Therefore if there be any Here that Are such, that hath once truly loved God and his Kingdom,
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but now is falne unto the love of the world, that once was lively and quicke to good,
but now is fallen unto the love of the world, that once was lively and quick to good,
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but is now backward and cold, my Counsell to them shall bee the same which Christ gives unto the Church of Ephesus, Revelation 2. v. 5. to remember and repent,
but is now backward and cold, my Counsel to them shall be the same which christ gives unto the Church of Ephesus, Revelation 2. v. 5. to Remember and Repent,
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and to doe their first workes, lest their Candle-sticke be taken from them;
and to do their First works, lest their Candlestick be taken from them;
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let them remember what they were in times past, and what they are now, and then let them humble themselves and turne againe into the right way and bee ashamed of themselves, that they runne so farre away from Christ;
let them Remember what they were in times past, and what they Are now, and then let them humble themselves and turn again into the right Way and be ashamed of themselves, that they run so Far away from christ;
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and that in time, lest their Candlesticke be taken away from them, lest these opportunites to good,
and that in time, lest their Candlestick be taken away from them, lest these opportunities to good,
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and the offer of grace be taken from them. Againe as there are kinds of weakenesse, so there are degrees of weakenesse.
and the offer of grace be taken from them. Again as there Are Kinds of weakness, so there Are Degrees of weakness.
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As touching that kind of weakenesse that followes upon a relapse, (to speake of this first,) there are two degrees of this. First, sensible: Secondly, unsensible.
As touching that kind of weakness that follows upon a relapse, (to speak of this First,) there Are two Degrees of this. First, sensible: Secondly, unsensible.
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First, I say, sensible, and that is when the understanding is good, but the will and affections are desperately wicked:
First, I say, sensible, and that is when the understanding is good, but the will and affections Are desperately wicked:
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the understanding, I say, is good in regard of the good it knowes, whereby the weakenesse that is in our wils and affections becomes sensible unto us.
the understanding, I say, is good in regard of the good it knows, whereby the weakness that is in our wills and affections becomes sensible unto us.
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Secondly, there is a weakenesse, unsensible, and that is such as cannot be felt, and this is when men change their opinions of sinne,
Secondly, there is a weakness, unsensible, and that is such as cannot be felt, and this is when men change their opinions of sin,
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when they have thought otherwise of it then now they doe: as for example; before, they thought every sinne a great sinne, but now little or none at all:
when they have Thought otherwise of it then now they do: as for Exampl; before, they Thought every sin a great sin, but now little or none At all:
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Now as touching that weakenesse, which followes upon the new birth, there are two degrees likewise of this;
Now as touching that weakness, which follows upon the new birth, there Are two Degrees likewise of this;
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the first is generall, the second particular:
the First is general, the second particular:
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The first is a generall weaknesse, and that is when the Iudgement, will, and affections are all weake.
The First is a general weakness, and that is when the Judgement, will, and affections Are all weak.
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When a man is weake in all the whole parts of the soule:
When a man is weak in all the Whole parts of the soul:
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The second degree, is a particular weaknesse, and that is when a man is generally strong and yet weake in some parts;
The second degree, is a particular weakness, and that is when a man is generally strong and yet weak in Some parts;
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as for example, a ship may be strongly built or generally strong, and yet having a leake in it cannot bee said to be strong in all parts, because it hath that leake;
as for Exampl, a ship may be strongly built or generally strong, and yet having a leak in it cannot be said to be strong in all parts, Because it hath that leak;
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that is a weakenesse in one part of it: so the soule may bee generally strong, and yet weake in some particular:
that is a weakness in one part of it: so the soul may be generally strong, and yet weak in Some particular:
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therefore a man must take heed of all particular weaknesses. Now by way of opposition unto these weakenesses you may conceive of inward strength.
Therefore a man must take heed of all particular Weaknesses. Now by Way of opposition unto these Weaknesses you may conceive of inward strength.
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But to come unto the reasons wherefore we should strengthen the Inward man; and they are these.
But to come unto the Reasons Wherefore we should strengthen the Inward man; and they Are these.
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The first reason wherefore you should be strong in the Inward man is this, because it will fit you for many imployments, it will make us goe through much worke with great ease, to performe the weightiest duties of Religion in such manner as otherwise wee could never be able to doe,
The First reason Wherefore you should be strong in the Inward man is this, Because it will fit you for many employments, it will make us go through much work with great ease, to perform the Weightiest duties of Religion in such manner as otherwise we could never be able to do,
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and this should perswade men the rather, because God rewards men according to their workes:
and this should persuade men the rather, Because God rewards men according to their works:
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it is not riches, beautie, honour, or dignitie that prevaile with God in his giving the reward,
it is not riches, beauty, honour, or dignity that prevail with God in his giving the reward,
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but according to our workes so shall his reward be.
but according to our works so shall his reward be.
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And this reason should make men to haste to get into Christ, because the longer they are in Christ, the stronger they are in the Inward man.
And this reason should make men to haste to get into christ, Because the longer they Are in christ, the Stronger they Are in the Inward man.
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The second reason wherefore you should desire to be strong in the Inward man is this,
The second reason Wherefore you should desire to be strong in the Inward man is this,
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because it brings most comfort and cheerefulnesse into the soule. (1) Because it makes us doe all that we doe with facilitie and easinesse,
Because it brings most Comfort and cheerfulness into the soul. (1) Because it makes us do all that we do with facility and easiness,
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so that that which we doe is easie unto us;
so that that which we doe is easy unto us;
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as for example, a man that is weake in Iudgement and weake in understanding, any high point of religion is wearinesse unto him,
as for Exampl, a man that is weak in Judgement and weak in understanding, any high point of Religion is weariness unto him,
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because hee wants a capacitie to conceive:
Because he Wants a capacity to conceive:
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now that which is not rightly conceived or understood, wee have little or no comfort or delight in it,
now that which is not rightly conceived or understood, we have little or no Comfort or delight in it,
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but it is irkesomenesse and wearinesse unto our nature:
but it is irkesomenesse and weariness unto our nature:
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whereas the same things unto a man that is of a larger capacitie are easie unto him and hee delights in them (2.) The more strength a man hath in the Inward man, the more health he hath in his soule,
whereas the same things unto a man that is of a larger capacity Are easy unto him and he delights in them (2.) The more strength a man hath in the Inward man, the more health he hath in his soul,
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for as it is in the body, the more naturall strength, the more health;
for as it is in the body, the more natural strength, the more health;
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so in the soule, the more strength in the inward man, the more healthfull in grace (3.) It brings the more cheerefulnesse into the heart,
so in the soul, the more strength in the inward man, the more healthful in grace (3.) It brings the more cheerfulness into the heart,
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because it brings Christ and God thither, who is the God of all comfort and consolation,
Because it brings christ and God thither, who is the God of all Comfort and consolation,
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as the Apostle calles him there.
as the Apostle calls him there.
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For that must needs be the best thing in the world to be strong in the inward man;
For that must needs be the best thing in the world to be strong in the inward man;
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and the joyfullest heart, that hath his inhabiting with God, and Christ. (4.) Because it brings sufficiency and plentie of all good into the soule,
and the joyfullest heart, that hath his inhabiting with God, and christ. (4.) Because it brings sufficiency and plenty of all good into the soul,
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and we say, that if a man hath a good outward estate, he is like to hold out if a famine should come;
and we say, that if a man hath a good outward estate, he is like to hold out if a famine should come;
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so it is with a Christian if he bee strong in the inward man, though a famine should come, hee is likely to hold out and keepe that which he hath:
so it is with a Christian if he be strong in the inward man, though a famine should come, he is likely to hold out and keep that which he hath:
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but on the contrary, when a man is poore in the inward man (as it is with a body that is weake) every thing that it hath is ready to be taken away.
but on the contrary, when a man is poor in the inward man (as it is with a body that is weak) every thing that it hath is ready to be taken away.
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But as a bowle that hath a byas, the strength of the arme takes away the byas,
But as a bowl that hath a bias, the strength of the arm Takes away the bias,
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so strength in the Inward man takes away the byas of shame and reproach, which otherwise would draw us to despaire,
so strength in the Inward man Takes away the bias of shame and reproach, which otherwise would draw us to despair,
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and makes us to goe on stoutly and to beare afflictions strongly;
and makes us to go on stoutly and to bear afflictions strongly;
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babes you know cannot beare that which a strong man can, neither are they able to hold out in any thing as a strong man is able.
babes you know cannot bear that which a strong man can, neither Are they able to hold out in any thing as a strong man is able.
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Therefore that you may hold out, labour to be strong in the Inward man, (5.) because it strengthens a man against temptations, and therefore the Apostle saith, Bee stedfast and unmooveable, for it makes us to stand fast in Christ,
Therefore that you may hold out, labour to be strong in the Inward man, (5.) Because it strengthens a man against temptations, and Therefore the Apostle Says, be steadfast and Unmovable, for it makes us to stand fast in christ,
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so that nothing shall breake us off from Christ; neither temptation, nor affliction, nor reproach.
so that nothing shall break us off from christ; neither temptation, nor affliction, nor reproach.
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Contrary, what is the reason that temptations presse men so sore as they doe, but because they are not carefull to grow more strong in the inward man.
Contrary, what is the reason that temptations press men so soar as they do, but Because they Are not careful to grow more strong in the inward man.
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This showes how they are to be blamed, that seeke this strength least of all, or not at all;
This shows how they Are to be blamed, that seek this strength least of all, or not At all;
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for let us looke upon men, and we shall see how busie they are, to get the riches and honour, and pleasure of the body;
for let us look upon men, and we shall see how busy they Are, to get the riches and honour, and pleasure of the body;
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but few or none regarding this strength which is the riches, and honour, and pleasure of the soule:
but few or none regarding this strength which is the riches, and honour, and pleasure of the soul:
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for the health, beauty, and strength of the outward man, all take great care, spend much time about them, much labour in them, to adde any thing unto them;
for the health, beauty, and strength of the outward man, all take great care, spend much time about them, much labour in them, to add any thing unto them;
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but for the beautie of the Inward man, they care not for that, they respect not that:
but for the beauty of the Inward man, they care not for that, they respect not that:
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All their care is, for their backes and bellies, still regarding the things that may raise their outward estate,
All their care is, for their backs and bellies, still regarding the things that may raise their outward estate,
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but never minding the strengthning of the inward man; which will appeare more plainely by this.
but never minding the strengthening of the inward man; which will appear more plainly by this.
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Aske but such men why they doe not pray, or heare, or receive the Sacrament oftner then they doe:
Ask but such men why they do not pray, or hear, or receive the Sacrament oftener then they do:
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to this you shall heare them answer, that they cannot for businesses;
to this you shall hear them answer, that they cannot for businesses;
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they have great employments in the world, and they must not neglect them, to doe such and such things;
they have great employments in the world, and they must not neglect them, to do such and such things;
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as if the inward man were neither worth the getting or having. And yet these men will be as good men as the best.
as if the inward man were neither worth the getting or having. And yet these men will be as good men as the best.
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Againe, see it in your selves:
Again, see it in your selves:
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This day is appointed for the strengthning of the inward man, but how doe you neglect it,
This day is appointed for the strengthening of the inward man, but how do you neglect it,
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how often were you in prayer, and holy meditation before, or how often since have you seriously considered on the things that you have heard,
how often were you in prayer, and holy meditation before, or how often since have you seriously considered on the things that you have herd,
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or how have you cast aside your occasions of businesses in your callings, or whether be they not now fresh in your memories:
or how have you cast aside your occasions of businesses in your callings, or whither be they not now fresh in your memories:
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nay, doe not your hearts run after them, even now when I am perswading you to the contrary;
nay, do not your hearts run After them, even now when I am persuading you to the contrary;
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If they be, whatsoever you say of your selves, you have not the care you ought to have, to grow strong in the Inward man.
If they be, whatsoever you say of your selves, you have not the care you ought to have, to grow strong in the Inward man.
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And yet that you may see, that you have good reason to strengthen the inward man;
And yet that you may see, that you have good reason to strengthen the inward man;
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First, you old men, consider you and bethinke with your selves, how soone your inward man may be throwne out of doores.
First, you old men, Consider you and bethink with your selves, how soon your inward man may be thrown out of doors.
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Therefore you have great cause to strengthen it, and grow strong in it.
Therefore you have great cause to strengthen it, and grow strong in it.
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Secondly, you young men, as for you, you have need to strengthen the inward man, because as there is a time of springing and growing strong for you in the inward man,
Secondly, you young men, as for you, you have need to strengthen the inward man, Because as there is a time of springing and growing strong for you in the inward man,
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so there is a time of not springing, that is, when you will have much to doe to keepe that which you have, without increasing of it;
so there is a time of not springing, that is, when you will have much to do to keep that which you have, without increasing of it;
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therefore whilest the time is, take heed of neglecting the time;
Therefore whilst the time is, take heed of neglecting the time;
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It is no rule to be followed, That God cals at all times, for thou know'st not whether he will call thee and therfore do thou labor to grow strong in the inward man,
It is no Rule to be followed, That God calls At all times, for thou Knowest not whither he will call thee and Therefore do thou labour to grow strong in the inward man,
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& to perswade you the more consider these particulars.
& to persuade you the more Consider these particulars.
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1. Cōsider the excellency of the inward man that it wil fit you for great imploymērs;
1. Cōsider the excellency of the inward man that it will fit you for great imploymenrs;
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as for example, it will make you to see God in his holinesse and to converse with God,
as for Exampl, it will make you to see God in his holiness and to converse with God,
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& to have such a holy familiarity with Him, as will joy the soule:
& to have such a holy familiarity with Him, as will joy the soul:
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this will bring you so acquainted with God, that you wil be esteemed of him as one of his familiars:
this will bring you so acquainted with God, that you will be esteemed of him as one of his familiars:
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therefore this shold perswade you to strengthen the inward man.
Therefore this should persuade you to strengthen the inward man.
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Secondly consider, that you are to be made like unto the Image of God, if you will be saved;
Secondly Consider, that you Are to be made like unto the Image of God, if you will be saved;
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but this cannot be, except you strengthen the Inward man, and therefore the Apostle saith, 1 Pet. 1. As he that hath called you is holy,
but this cannot be, except you strengthen the Inward man, and Therefore the Apostle Says, 1 Pet. 1. As he that hath called you is holy,
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so bee you holy in all manner of conversation:
so be you holy in all manner of Conversation:
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that is, seeing you are called unto such a high place, as to be the sonnes of God by grace, what a base thing is it for you to stoupe unto base things? what a base thing were it that an Eagle should stoop at flies? And although it is unseemely in that creature,
that is, seeing you Are called unto such a high place, as to be the Sons of God by grace, what a base thing is it for you to stoop unto base things? what a base thing were it that an Eagl should stoop At flies? And although it is unseemly in that creature,
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yet men doe the like, and are not ashamed:
yet men do the like, and Are not ashamed:
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men will stoope to the world, and will bee any mans vassall, and bee any thing what any would have them to be,
men will stoop to the world, and will be any men vassal, and be any thing what any would have them to be,
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if it may but inlarge their outward estate. But beloved there is a great losse and basenesse in it:
if it may but enlarge their outward estate. But Beloved there is a great loss and baseness in it:
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for what is Gold, or honour, or pleasure to Christ, grace, and holinesse? In every thing wherein there is losse, it grieves and paines vs:
for what is Gold, or honour, or pleasure to christ, grace, and holiness? In every thing wherein there is loss, it grieves and pains us:
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we grieve when we see Wheate given unto Hogs, which would bee mans meate:
we grieve when we see Wheat given unto Hogs, which would be men meat:
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wee grieve when we set up a faire building, on which we have bestowed much cost and labour,
we grieve when we Set up a fair building, on which we have bestowed much cost and labour,
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and then to have Iim, and Chim to dwell therein, and not our selves:
and then to have Iim, and Chin to dwell therein, and not our selves:
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And if we be subject to grieve for these things, then how much more have we cause to grieve,
And if we be Subject to grieve for these things, then how much more have we cause to grieve,
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when we see men give themselves unto their lusts, that is, they give their soules to bee a harbor for their lusts, which ought to be a Temple for the holy Ghost.
when we see men give themselves unto their Lustiest, that is, they give their Souls to be a harbour for their Lustiest, which ought to be a Temple for the holy Ghost.
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Thirdly, consider that it is the inward man that enables a man to doe those things that are honourable unto God and profitable unto men;
Thirdly, Consider that it is the inward man that enables a man to do those things that Are honourable unto God and profitable unto men;
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no man can truely honour God that doth it not by the strength of the inward man;
no man can truly honour God that does it not by the strength of the inward man;
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neither can any man truely be said to profit another, except what hee does, flowes from the inward man unto him,
neither can any man truly be said to profit Another, except what he does, flows from the inward man unto him,
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therefore the Apostle saith, Col. 3. 2. Set your affections on things above, and not on things below:
Therefore the Apostle Says, Col. 3. 2. Set your affections on things above, and not on things below:
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but Satan comes and robs us of all the good that otherwayes we might doe:
but Satan comes and robs us of all the good that otherways we might do:
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and first he robs us of our selves, by stealing from us the strength of the inward man:
and First he robs us of our selves, by stealing from us the strength of the inward man:
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and then secondly, he robs our parents of us, making us the objects of their griefe:
and then secondly, he robs our Parents of us, making us the objects of their grief:
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and thirdly, he robs the Church, and Commonwealth of us, by making us unprofitable instruments? and beloved,
and Thirdly, he robs the Church, and Commonwealth of us, by making us unprofitable Instruments? and Beloved,
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if you looke into the world, you shall find it true;
if you look into the world, you shall find it true;
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as for example, looke unto young men, they are busied in eating and drinking, and rising up to play,
as for Exampl, look unto young men, they Are busied in eating and drinking, and rising up to play,
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but never regard at all the strengthning of the inward man; whereby they may become profitable unto all.
but never regard At all the strengthening of the inward man; whereby they may become profitable unto all.
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When the soule is unto some, but as salt is unto meate, onely to keepe it from Putrifaction:
When the soul is unto Some, but as salt is unto meat, only to keep it from Putrefaction:
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and the body, that is put into the soules place:
and the body, that is put into the Souls place:
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but what is the reason we put it thus, doth not this prove that true, which Salomon saith, I have seene servants ride, and Masters goe afoote.
but what is the reason we put it thus, does not this prove that true, which Solomon Says, I have seen Servants ride, and Masters go afoot.
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When you imploy your selves and spend your time and paines in getting of outward dignity, in decking the outward man,
When you employ your selves and spend your time and pains in getting of outward dignity, in decking the outward man,
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and little regard the beautifying of the inward man, you preferre drosse before Gold, Copper before Silver:
and little regard the beautifying of the inward man, you prefer dross before Gold, Copper before Silver:
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you set the body in the soules place, you set the servant on horsebacke, but the Master must goe on foote;
you Set the body in the Souls place, you Set the servant on horseback, but the Master must go on foot;
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in a word, you doe not things like or beseeming Christians, and on the contrary you doe things like your selves,
in a word, you do not things like or beseeming Christians, and on the contrary you do things like your selves,
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when you preferre the inward man first. Fourthly, consider that it is an immortall soule: why doe you labour for the meat that perisheth, in the use of it;
when you prefer the inward man First. Fourthly, Consider that it is an immortal soul: why do you labour for the meat that Perishes, in the use of it;
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that is, why doe you dote upon the outward man that perisheth in the getting, which perisheth in the using, that will stand you in no stead if you keepe it? and why doe you not rather labour for the meate that perisheth not? why doe you not labour to get the strength of the inward man which is of an immortall substance that will never fade nor perish in the use:
that is, why do you dote upon the outward man that Perishes in the getting, which Perishes in the using, that will stand you in no stead if you keep it? and why do you not rather labour for the meat that Perishes not? why do you not labour to get the strength of the inward man which is of an immortal substance that will never fade nor perish in the use:
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you have built a Temple heere, which is in it selfe a good worke, but I say,
you have built a Temple Here, which is in it self a good work, but I say,
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except you build also in your soules the Temple of the inward man, all your labour, all your paines and all your cost is but lost labour:
except you built also in your Souls the Temple of the inward man, all your labour, all your pains and all your cost is but lost labour:
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it will perish and stand you in no stead when you shall need it.
it will perish and stand you in no stead when you shall need it.
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And this is one maine drift of the Scripture to shew you the vanity of earthly things, that you should not set your affections upon them,
And this is one main drift of the Scripture to show you the vanity of earthly things, that you should not Set your affections upon them,
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because they perish in the use, and that you should not lay out money for that which profiteth not, as the Prophet speakes.
Because they perish in the use, and that you should not lay out money for that which profiteth not, as the Prophet speaks.
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Consider therefore that it is a spirit, and againe borne and infused into this body to beare rule there,
Consider Therefore that it is a Spirit, and again born and infused into this body to bear Rule there,
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and the body to be but a servant to the inward man.
and the body to be but a servant to the inward man.
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But that you be not deceived, there is a naturall strength whereby some men will goe very farre,
But that you be not deceived, there is a natural strength whereby Some men will go very Far,
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and there is a morall strength, and yet take heed you rest not in that: not that I speake against naturall strength, because it comes from God and is good.
and there is a moral strength, and yet take heed you rest not in that: not that I speak against natural strength, Because it comes from God and is good.
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For I say, we doe not take away those affections, but we alter and change them,
For I say, we do not take away those affections, but we altar and change them,
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and therefore I beseech you looke that you doe not content your selves with them, but labour to strengthen the Inward man.
and Therefore I beseech you look that you do not content your selves with them, but labour to strengthen the Inward man.
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And here a question ariseth, seeing that there is a naturall and spirituall strength, how shall a man come to know whether the strength which hee hath, be a naturall, morall, or spirituall strength:
And Here a question arises, seeing that there is a natural and spiritual strength, how shall a man come to know whither the strength which he hath, be a natural, moral, or spiritual strength:
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yet as I said, we doe not destroy naturall strength, but we use it as men doe wild Horses and beasts, they tame them, to make them fit for service;
yet as I said, we do not destroy natural strength, but we use it as men do wild Horses and beasts, they tame them, to make them fit for service;
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so we should use these as meanes to carry us unto their right ends. We will therefore come to shew the differences betwixt the naturall and spirituall strength.
so we should use these as means to carry us unto their right ends. We will Therefore come to show the differences betwixt the natural and spiritual strength.
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The first difference is this, The spirituall strength goes further then the naturall strength.
The First difference is this, The spiritual strength Goes further then the natural strength.
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Looke what the naturall man with the naturall strength can doe, the spirituall man can doe more, he can goe further both in degree and measure:
Look what the natural man with the natural strength can do, the spiritual man can do more, he can go further both in degree and measure:
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and the reason is, because grace elevates nature, it brings it unto a higher pitch;
and the reason is, Because grace elevates nature, it brings it unto a higher pitch;
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grace is unto the soule as a prospective glasse is unto the body, it brings that which is a farre off, to be as it were nigh at hand, it turnes a man to see things in a more excellent manner:
grace is unto the soul as a prospective glass is unto the body, it brings that which is a Far off, to be as it were High At hand, it turns a man to see things in a more excellent manner:
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for as water that is elevated by fire, so is he that hath this strength; that is, he is abler to doe more then a naturall strength can doe:
for as water that is elevated by fire, so is he that hath this strength; that is, he is abler to do more then a natural strength can do:
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this was that which made a difference betweene Sampson and other men, he had a naturall strength,
this was that which made a difference between Sampson and other men, he had a natural strength,
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and he had another strength to doe more then another man could doe:
and he had Another strength to do more then Another man could do:
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and that this strength doth goe further then a naturall strength, we will proove by these particulars.
and that this strength does go further then a natural strength, we will prove by these particulars.
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First, the spirituall strength enables you to see more, and to prize grace more;
First, the spiritual strength enables you to see more, and to prize grace more;
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the naturall strength shewes you something in your journey, but it shewes you not unto the end of your journey;
the natural strength shows you something in your journey, but it shows you not unto the end of your journey;
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whereas the sight that the inward man brings unto the soule, addes unto it Ieremy 31. 34. Then shall yee know mee; that is:
whereas the sighed that the inward man brings unto the soul, adds unto it Ieremy 31. 34. Then shall ye know me; that is:
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they knew mee before, but now they shall know mee in another manner then before: grace presents things unto the soule in another hue. Secondly, in performances:
they knew me before, but now they shall know me in Another manner then before: grace presents things unto the soul in Another hue. Secondly, in performances:
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all naturall strength leads a man but unto a forme of godlinesse, but this strength gives a man power and abilitie to doe good.
all natural strength leads a man but unto a Form of godliness, but this strength gives a man power and ability to do good.
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Labour, therefore, labour for this strength that your hearts may be in such a frame of godlinesse, that you may doe Gods will in earth as the Angels doe it in heaven, which the carnall man will never doe:
Labour, Therefore, labour for this strength that your hearts may be in such a frame of godliness, that you may do God's will in earth as the Angels do it in heaven, which the carnal man will never do:
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he that hath not this strength, he will never labour to please God after that manner,
he that hath not this strength, he will never labour to please God After that manner,
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because hee cares not for grace if he can but escape hell, but the spirituall man will not be contented to have the pardon of sinne,
Because he Cares not for grace if he can but escape hell, but the spiritual man will not be contented to have the pardon of sin,
c-acp pns31 vvz xx p-acp n1 cs pns31 vmb p-acp vvi n1, cc-acp dt j n1 vmb xx vbi vvn pc-acp vhi dt n1 pp-f n1,
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except he may have grace and holinesse too. Thirdly, it inables him to goe further in Iudgement, the naturall man he cares not,
except he may have grace and holiness too. Thirdly, it inables him to go further in Judgement, the natural man he Cares not,
c-acp pns31 vmb vhi n1 cc n1 av. ord, pn31 vvz pno31 pc-acp vvi av-jc p-acp n1, dt j n1 pns31 vvz xx,
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if hee can get but just so much holinesse as will bring him to heaven; but the spirituall man will not be contented with any answer;
if he can get but just so much holiness as will bring him to heaven; but the spiritual man will not be contented with any answer;
cs pns31 vmb vvi p-acp j av d n1 c-acp vmb vvi pno31 p-acp n1; cc-acp dt j n1 vmb xx vbi vvn p-acp d n1;
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but it is with the spirituall man as it is with the Sun; the cleerest Sun-shine showes the most motes; the cleerest glasse the best;
but it is with the spiritual man as it is with the Sun; the Clearest Sunshine shows the most motes; the Clearest glass the best;
cc-acp pn31 vbz p-acp dt j n1 c-acp pn31 vbz p-acp dt n1; dt js n1 vvz dt av-ds n2; dt js n1 dt js;
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and best water is next the fountaine;
and best water is next the fountain;
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even so when the spirituall man is strong in the inward man, it sees the more motes and bracks in the spirituall strength,
even so when the spiritual man is strong in the inward man, it sees the more motes and bracks in the spiritual strength,
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and labours for more strength against weaknesses, which a naturall man cannot conceive of, as 1 Pet. 4. 4. They thinke it strange that you run not with them into the same excesse of riot;
and labours for more strength against Weaknesses, which a natural man cannot conceive of, as 1 Pet. 4. 4. They think it strange that you run not with them into the same excess of riot;
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they know not the reason, or they cannot conceive what should keepe you from loving such and such vices which they love:
they know not the reason, or they cannot conceive what should keep you from loving such and such vices which they love:
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like blind men, they heare the pipe, but they see not the persons that dance,
like blind men, they hear the pipe, but they see not the Persons that dance,
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so they heare the pipe, but they see not the rule by which the spirituall man goes;
so they hear the pipe, but they see not the Rule by which the spiritual man Goes;
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as a countrey-man that comes and sees a man drawing the Geometricians line, he marvels what he meanes to spend his time about such a thing,
as a countryman that comes and sees a man drawing the Geometricians line, he marvels what he means to spend his time about such a thing,
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when as hee that drawes it knowes that it is of a great use:
when as he that draws it knows that it is of a great use:
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Fourthly, in degree, that is, in the generality of the growth, when you grow in every part proportionably:
Fourthly, in degree, that is, in the generality of the growth, when you grow in every part proportionably:
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a naturall man may grow in some parts, but not in all parts;
a natural man may grow in Some parts, but not in all parts;
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as for example, he may have a large capacity of knowledge in divine Truths, yet he hath but weake affections to God:
as for Exampl, he may have a large capacity of knowledge in divine Truths, yet he hath but weak affections to God:
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or it may bee his affections are strong, but his Iudgement is weake: or it may be hee is strong in both, that is, he knowes the good,
or it may be his affections Are strong, but his Judgement is weak: or it may be he is strong in both, that is, he knows the good,
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and after his manner of loving, hee loves the good:
and After his manner of loving, he loves the good:
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but yet there is such weakenes in the wil, that he will not yeild any true obedience unto God:
but yet there is such weakness in the will, that he will not yield any true Obedience unto God:
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but it is not thus in the spirituall strength, that is, in the growth of the inward man,
but it is not thus in the spiritual strength, that is, in the growth of the inward man,
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for that leads him unto all growth in all parts:
for that leads him unto all growth in all parts:
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now in the naturall growth, wee say, it is not a proper augmentation, except there bee a growth in all parts:
now in the natural growth, we say, it is not a proper augmentation, except there be a growth in all parts:
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as for example, if a man should grow in one member, and not in another,
as for Exampl, if a man should grow in one member, and not in Another,
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as in the arme, not in the legge, we would not say that it were a growth,
as in the arm, not in the leg, we would not say that it were a growth,
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but a disease, and that many humours of the body were met together in his arme,
but a disease, and that many humours of the body were met together in his arm,
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and that it were rather a signe that it should bee cut off from the body,
and that it were rather a Signen that it should be Cut off from the body,
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then a helpe unto the rest of the body;
then a help unto the rest of the body;
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even so the growth in any part of the soule, if it bee not universall, rather hurts then helpes, that is, it rather showes a disease in the soule,
even so the growth in any part of the soul, if it be not universal, rather hurts then helps, that is, it rather shows a disease in the soul,
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then the health of the soule: but the true spirituall strength, that growes in all parts:
then the health of the soul: but the true spiritual strength, that grows in all parts:
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so much for the first difference. The second difference is in the beginning and ending of that strength:
so much for the First difference. The second difference is in the beginning and ending of that strength:
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it hath another Alpha and Omega: for the strength of the spirituall man is wrought by the Spirit and Word of God;
it hath Another Alpha and Omega: for the strength of the spiritual man is wrought by the Spirit and Word of God;
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as thus, the principles of religion being taught him out of Gods Word, hence there is a spirituall strength conveyed into the soule,
as thus, the principles of Religion being taught him out of God's Word, hence there is a spiritual strength conveyed into the soul,
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for I say, no man can receive the spirit of this spirituall strength, but by the Gospell,
for I say, no man can receive the Spirit of this spiritual strength, but by the Gospel,
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therefore consider what the goodnesse is that you have, and how you came by it,
Therefore Consider what the Goodness is that you have, and how you Come by it,
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whether it came by the Gospell or no, if it did you shall know it by these particulars.
whither it Come by the Gospel or no, if it did you shall know it by these particulars.
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First, examine whether ever you were humbled:
First, examine whither ever you were humbled:
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that is, examine whether by the preaching of the law, you have had such a sight of sinne, that hath broken your hearts;
that is, examine whither by the preaching of the law, you have had such a sighed of sin, that hath broken your hearts;
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if thus in the first place you came by it, it is a signe that it is the true strength,
if thus in the First place you Come by it, it is a Signen that it is the true strength,
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for this is the first worke of the Spirit, when it comes to change the heart of a Christian,
for this is the First work of the Spirit, when it comes to change the heart of a Christian,
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and to make him a new Creature; First, throughly to humble him;
and to make him a new Creature; First, thoroughly to humble him;
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Secondly, examine whether there hath followed a comfortable assurance of Gods love in Christ, which hath not onely wrought Ioy and comfort against the former feare,
Secondly, examine whither there hath followed a comfortable assurance of God's love in christ, which hath not only wrought Joy and Comfort against the former Fear,
ord, vvb cs pc-acp vhz vvn dt j n1 pp-f npg1 n1 p-acp np1, r-crq vhz xx av-j vvn n1 cc n1 p-acp dt j n1,
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but also a longing desire after Christ, and holinesse, therefore if the holinesse that is in you be throughly wrought, it doth proceed from the Spirit,
but also a longing desire After christ, and holiness, Therefore if the holiness that is in you be thoroughly wrought, it does proceed from the Spirit,
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for this orderly proceeding of the Spirit doth make it manifest, but as for the naturall strength, it hath not such a beginning, it is not wholly wrought by the Word, it may be he hath beene a little humbled and comforted by the Word,
for this orderly proceeding of the Spirit does make it manifest, but as for the natural strength, it hath not such a beginning, it is not wholly wrought by the Word, it may be he hath been a little humbled and comforted by the Word,
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but it is not throughly and soundly wrought by the same Word: but is a meere habituall strength of nature pickt out of observations and examples.
but it is not thoroughly and soundly wrought by the same Word: but is a mere habitual strength of nature picked out of observations and Examples.
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Againe as the spirituall strength hath a different beginning, so it hath a different end:
Again as the spiritual strength hath a different beginning, so it hath a different end:
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the end of them are as farre (if not further) differing as their beginnings:
the end of them Are as Far (if not further) differing as their beginnings:
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for as the holinesse that is in a Holy Man, ariseth from a higher Well-head, so it leads a man to a more nobler end then the naturall strength:
for as the holiness that is in a Holy Man, arises from a higher Wellhead, so it leads a man to a more Nobler end then the natural strength:
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for the end of the spirituall mans strength is Gods glory, that he may yeild better obedience unto God, that hee may keepe truth with him and keepe in with him that he may have more familiarity with him and more confidence and boldnesse in prayer;
for the end of the spiritual men strength is God's glory, that he may yield better Obedience unto God, that he may keep truth with him and keep in with him that he may have more familiarity with him and more confidence and boldness in prayer;
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in a word, that hee may be fit for every good worke:
in a word, that he may be fit for every good work:
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But the end of the naturall strength, is his owne ends, his owne profit and pleasure, and his owne good;
But the end of the natural strength, is his own ends, his own profit and pleasure, and his own good;
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for as the rise of any thing is higher, so the end is higher, as for example:
for as the rise of any thing is higher, so the end is higher, as for Exampl:
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water is lift upon the top of some Mountaine, or high place because it may goe further, then if it were not:
water is lift upon the top of Some Mountain, or high place Because it may go further, then if it were not:
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so when a man is strong in the inward man, he is set up higher for another end,
so when a man is strong in the inward man, he is Set up higher for Another end,
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and that is to please God, and not himselfe, and thus much for the second difference.
and that is to please God, and not himself, and thus much for the second difference.
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The third difference is this, he that is spirituallystrong, is strong in faith. The strength of the inward man is faith:
The third difference is this, he that is spirituallystrong, is strong in faith. The strength of the inward man is faith:
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but the strength of the outward man is but morall strength, an habituall strength of nature:
but the strength of the outward man is but moral strength, an habitual strength of nature:
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it is faith that gives strength:
it is faith that gives strength:
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a man is not a strong man in Christ, or in the inward man that hath not a strong faith.
a man is not a strong man in christ, or in the inward man that hath not a strong faith.
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Strong faith makes a man or woman strong:
Strong faith makes a man or woman strong:
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that is, it is that which makes a difference betweene a spirituall man, and a naturall man:
that is, it is that which makes a difference between a spiritual man, and a natural man:
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for as reason makes a difference betweene men and beasts, so faith makes a difference betweene a holy man, and a wicked man:
for as reason makes a difference between men and beasts, so faith makes a difference between a holy man, and a wicked man:
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as for example, take a Philosopher that doth excell in other things, as in humane knowledge:
as for Exampl, take a Philosopher that does excel in other things, as in humane knowledge:
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such goe beyond other men, yet in matters of faith and beleeving, they are as blind as beetles;
such go beyond other men, yet in matters of faith and believing, they Are as blind as beetles;
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and the reason is this, the one sees and doth all things by faith, but the other onely by the light of nature and this is the same that the Apostle speakes of in Hebr. 11. of weake they became strong, that is,
and the reason is this, the one sees and does all things by faith, but the other only by the Light of nature and this is the same that the Apostle speaks of in Hebrew 11. of weak they became strong, that is,
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because they had faith, and were strong in the faith, and trusted and beleeved, and hoped in God,
Because they had faith, and were strong in the faith, and trusted and believed, and hoped in God,
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therefore they became strong, they did that which other men could not doe that wanted faith.
Therefore they became strong, they did that which other men could not do that wanted faith.
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Sisera might doe as great things as Gideon; but here is the difference, Gideon doth them all out of Faith,
Sisera might do as great things as gideon; but Here is the difference, gideon does them all out of Faith,
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but the other doth them but from nature, and so Socrates may in worldly things, be as wise as Paul, that is,
but the other does them but from nature, and so Socrates may in worldly things, be as wise as Paul, that is,
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as wise in understanding, and in policy by reason of excellent outward parts as Paul: but here is the difference, Paul doth all things out of faith, but Socrates doth not:
as wise in understanding, and in policy by reason of excellent outward parts as Paul: but Here is the difference, Paul does all things out of faith, but Socrates does not:
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therefore the Apostle saith, 1 Tim. 4. 10. Wee are strong because we stand in God:
Therefore the Apostle Says, 1 Tim. 4. 10. we Are strong Because we stand in God:
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that is, we have a strong faith in God, and that makes us to withstand all the assaults of men and divels.
that is, we have a strong faith in God, and that makes us to withstand all the assaults of men and Devils.
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I say, this is that which makes a difference betwixt us and the men of the world.
I say, this is that which makes a difference betwixt us and the men of the world.
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Diogenes may trample under his feete the things of the world as well as Moses, but Moses by faith chose rather the one then the other, Hebr. 11. 24. Faith in Christ made him to choose grace before the things of the world:
Diogenes may trample under his feet the things of the world as well as Moses, but Moses by faith chosen rather the one then the other, Hebrew 11. 24. Faith in christ made him to choose grace before the things of the world:
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but it was not thus with the other, his contempt of earthly things, was not out of faith,
but it was not thus with the other, his contempt of earthly things, was not out of faith,
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as Moses was, who had respect unto Gods Commandement, and to his promise;
as Moses was, who had respect unto God's Commandment, and to his promise;
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for then and not till then is a man spiritually strong, when hee will let life and riches,
for then and not till then is a man spiritually strong, when he will let life and riches,
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and honour, and pleasure, and liberty, and all goe for Christ:
and honour, and pleasure, and liberty, and all go for christ:
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the naturall man will never doe this, this is the onely property of faith, a supernaturall worke,
the natural man will never do this, this is the only property of faith, a supernatural work,
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and change in the soule, and therefore the holy Ghost saith, they suffered with patience the spoiling of their goods, that is, they let them willingly goe;
and change in the soul, and Therefore the holy Ghost Says, they suffered with patience the spoiling of their goods, that is, they let them willingly go;
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life and liberty and all shall goe ere Christ shall goe.
life and liberty and all shall go ere christ shall go.
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A noble Roman may doe something for his countrey, and for himselfe but there is a by-end in it, he doth it not in a right manner unto a right end,
A noble Roman may do something for his country, and for himself but there is a by-end in it, he does it not in a right manner unto a right end,
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but the spirituall strong man doth all things in a spirituall manner unto a saving end, the one doth it for vain glory,
but the spiritual strong man does all things in a spiritual manner unto a Saving end, the one does it for vain glory,
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but the other in uprightnesse of heart: for there is a double worke of faith.
but the other in uprightness of heart: for there is a double work of faith.
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First, it empties a man, as a man that hath his handfull cannot take another thing till hee let his handfull fall,
First, it empties a man, as a man that hath his handful cannot take Another thing till he let his handful fallen,
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so when faith enters into the heart of a man, it empties the heart of selfe love, of selfe will:
so when faith enters into the heart of a man, it empties the heart of self love, of self will:
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it purgeth out the old rubbish, that is naturally in every mans heart, and lets all goe to get hold on Christ, all shall goe then, life,
it Purgeth out the old rubbish, that is naturally in every men heart, and lets all go to get hold on christ, all shall go then, life,
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and honour, and profit, and pleasure, and hee is the truly spirituall man that can thus loose the world to cleave to Christ,
and honour, and profit, and pleasure, and he is the truly spiritual man that can thus lose the world to cleave to christ,
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and miserable are they that cannot.
and miserable Are they that cannot.
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Secondly, as it empties the heart of that which may keepe Christ out of the soule:
Secondly, as it empties the heart of that which may keep christ out of the soul:
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so in the second place he seekes all things in God, and from God, that is, he first seekes Gods love,
so in the second place he seeks all things in God, and from God, that is, he First seeks God's love,
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and Gods blessing upon what he doth injoy, and then he goes unto secondary meanes, and uses them as helpes:
and God's blessing upon what he does enjoy, and then he Goes unto secondary means, and uses them as helps:
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but a man that wanteth faith, he will not let all goe for Christ, hee will not seeke first unto God in any thing,
but a man that Wants faith, he will not let all go for christ, he will not seek First unto God in any thing,
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but unto secondary meanes, and then if hee faile, that is, want power to supply, then it may be he will seeke unto God:
but unto secondary means, and then if he fail, that is, want power to supply, then it may be he will seek unto God:
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and hence it is, that he will not loose his life, or liberty, or honour for Christ;
and hence it is, that he will not lose his life, or liberty, or honour for christ;
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because he sees more power and good in the creature then in God.
Because he sees more power and good in the creature then in God.
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Againe, this makes the difference betweene Christian and Christian, namely faith, and hence it is, that some are weake, and others are strong;
Again, this makes the difference between Christian and Christian, namely faith, and hence it is, that Some Are weak, and Others Are strong;
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hence it is that some are more able then others for the greatest duties of Reiigion:
hence it is that Some Are more able then Others for the greatest duties of Religion:
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as for example, Caleb and Ioshua can doe more then the rest of the people, and what is the reason, but because they were stronger in the faith then others,
as for Exampl, Caleb and Ioshua can do more then the rest of the people, and what is the reason, but Because they were Stronger in the faith then Others,
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and so Paul said of himselfe, that he could doe more then they all, because Paul had a stronger faith:
and so Paul said of himself, that he could do more then they all, Because Paul had a Stronger faith:
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For the truth of a mans strength, is knowne by his strength of faith that he hath,
For the truth of a men strength, is known by his strength of faith that he hath,
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whether he be naturally strong, or spiritually strong, for this is the first worke of the Spirit after the humiliation of him in the conversion of a sinner,
whither he be naturally strong, or spiritually strong, for this is the First work of the Spirit After the humiliation of him in the conversion of a sinner,
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namely, to worke faith in him;
namely, to work faith in him;
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and no sooner faith, but as soone by degrees, strength, and then the promise followes faith, He that beleeveth and is baptized shall be saved,
and no sooner faith, but as soon by Degrees, strength, and then the promise follows faith, He that Believeth and is baptised shall be saved,
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but he that beleeveth not shall be damned, Marke 16. 16. and this is the course that wee take in preaching:
but he that Believeth not shall be damned, Mark 16. 16. and this is the course that we take in preaching:
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first wee Preach the Law unto you, and we doe it to this end to humble you,
First we Preach the Law unto you, and we do it to this end to humble you,
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and to breake the hard disposition of your hearts, that so they may be fit to receive Christ,
and to break the hard disposition of your hearts, that so they may be fit to receive christ,
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and when we have throughly humbled you then wee preach unto you the Gospell, beseeching and perswading you to beleeve in Christ,
and when we have thoroughly humbled you then we preach unto you the Gospel, beseeching and persuading you to believe in christ,
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for the pardon of sinnes past, present, and to come;
for the pardon of Sins past, present, and to come;
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and to lay downe the armes of rebellion which you have taken up against Christ and you shall be saved,
and to lay down the arms of rebellion which you have taken up against christ and you shall be saved,
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but yet notwithstanding, you are neither humbled by the one, nor perswaded and provoked by the other,
but yet notwithstanding, you Are neither humbled by the one, nor persuaded and provoked by the other,
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but are as the Prophet saith, You have eyes and see not, you have eares but you heare not, seeing you doe not see,
but Are as the Prophet Says, You have eyes and see not, you have ears but you hear not, seeing you do not see,
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and hearing you doe not heare;
and hearing you do not hear;
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as for example, when a man is showed a thing, but yet hee minds it not,
as for Exampl, when a man is showed a thing, but yet he minds it not,
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when the eye of the minde is upon another object, that man may be said to see and not to see,
when the eye of the mind is upon Another Object, that man may be said to see and not to see,
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because he doth not regard it, or a man that hath a matter come before him, he hears it,
Because he does not regard it, or a man that hath a matter come before him, he hears it,
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but his minde being otherwayes employed he regards it not, in which regard hee may be said to heare and not to heare, because he minds it not.
but his mind being otherways employed he regards it not, in which regard he may be said to hear and not to hear, Because he minds it not.
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And what is the reason that though wee preach the Law and the Iudgements of God so much unto you, beseech and perswade you so often to come in and receive Christ and you shall be saved, time after time, day after day,
And what is the reason that though we preach the Law and the Judgments of God so much unto you, beseech and persuade you so often to come in and receive christ and you shall be saved, time After time, day After day,
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yet we see no reformation at all? what is the reason that the word wants this effect in you,
yet we see no Reformation At all? what is the reason that the word Wants this Effect in you,
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as to humble you, and that you are no more affrighted with the Iudgements of God then you are,
as to humble you, and that you Are no more affrighted with the Judgments of God then you Are,
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and that you remaine as ignorant and carelesse as ever you were, the reason is, because you doe not beleeve:
and that you remain as ignorant and careless as ever you were, the reason is, Because you do not believe:
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you want a true saving & applying faith, for if you had that, the word would worke other effects in you, then it doth.
you want a true Saving & applying faith, for if you had that, the word would work other effects in you, then it does.
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If one should tell a man that such or such a benefit or legacie is befalne him, that would raise him unto great honour,
If one should tell a man that such or such a benefit or legacy is befallen him, that would raise him unto great honour,
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though before hee lived but in a meane condition, now if this man did but beleeve it, then surely he would rejoyce.
though before he lived but in a mean condition, now if this man did but believe it, then surely he would rejoice.
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Truly so, if you did but beleeve that Christ, and grace, and salvation were so excellent,
Truly so, if you did but believe that christ, and grace, and salvation were so excellent,
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and that holinesse and the strengthning of the inward man, would bring you unto so happy a condition and estate as to be the heires of heaven, you would rejoyce in Christ and grace only.
and that holiness and the strengthening of the inward man, would bring you unto so happy a condition and estate as to be the Heirs of heaven, you would rejoice in christ and grace only.
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Againe, if you did beleeve that the Word of God is true, and that God is a just God:
Again, if you did believe that the Word of God is true, and that God is a just God:
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if the drunkard did but beleeve that drunkards shall be damned;
if the drunkard did but believe that drunkards shall be damned;
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or if the Adulterer did but beleeve that no adulterer should inherit the Kingdome of God & Christ;
or if the Adulterer did but believe that no adulterer should inherit the Kingdom of God & christ;
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or if the prophane person and the gamester, did but beleeve that they must give account for all their mis-spent time and idle words,
or if the profane person and the gamester, did but believe that they must give account for all their misspent time and idle words,
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and vaine communication, they would not sport themselves in their sinnes as they doe.
and vain communication, they would not sport themselves in their Sins as they do.
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Againe, if men did but beleeve that God calles, whom and when he lists, and that many are called,
Again, if men did but believe that God calls, whom and when he lists, and that many Are called,
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but few are chosen, that is, here is a Church full, but it may be but a few of you shall be saved;
but few Are chosen, that is, Here is a Church full, but it may be but a few of you shall be saved;
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I say, if men did but beleeve this, they would not surely deferre their repentance, they would not put off the motions of the Spirit,
I say, if men did but believe this, they would not surely defer their Repentance, they would not put off the motions of the Spirit,
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but they would strik whilest the iron is hot, and grinde whilest the wind blowes,
but they would strike whilst the iron is hight, and grind whilst the wind blows,
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but men will not beleeve, and therefore it is that they goe on in sinne as they doe:
but men will not believe, and Therefore it is that they go on in sin as they do:
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It is not so for earthly things, men are easily brought to beleeve any promise of them:
It is not so for earthly things, men Are Easily brought to believe any promise of them:
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as for example, if one should come and tell a man of a commoditie, which if he would but buy and lay by him, it would in a short time yeeld a hundred for one;
as for Exampl, if one should come and tell a man of a commodity, which if he would but buy and lay by him, it would in a short time yield a hundred for one;
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oh how ready will men be, to buy such a commoditie with the wise Merchant, Mat. 8. 44. They wold sell al that ever they had to buy this:
o how ready will men be, to buy such a commodity with the wise Merchant, Mathew 8. 44. They would fell all that ever they had to buy this:
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oh that men would be but thus wise for their soules:
o that men would be but thus wise for their Souls:
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beloved I tell you this day of a commoditie, the best, the richest, the profitablest commoditie that ever was bought,
Beloved I tell you this day of a commodity, the best, the Richest, the profitablest commodity that ever was bought,
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even Christ and grace, and salvation;
even christ and grace, and salvation;
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which if you will but lay out your stocke of grace to buy him, you shall have him, that is,
which if you will but lay out your stock of grace to buy him, you shall have him, that is,
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if you have but a desire to receive Christ, and lay him up in your hearts, I tell you it will yeeld you a hundred for one.
if you have but a desire to receive christ, and lay him up in your hearts, I tell you it will yield you a hundred for one.
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Nay, Christ the commoditie himselfe saith, in Marke 10. He that for saketh father and mother,
Nay, christ the commodity himself Says, in Mark 10. He that for saketh father and mother,
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and wife, and children, and life for my sake, shall receive a thousand-fold in the life to come:
and wife, and children, and life for my sake, shall receive a thousandfold in the life to come:
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but men will not beleeve it, but a time will come when you shall see it to bee true:
but men will not believe it, but a time will come when you shall see it to be true:
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and befoole your selves, that you lost so precious a bargaine as Christ and salvation is,
and befool your selves, that you lost so precious a bargain as christ and salvation is,
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for the disbursing of a little profit and pleasure, but as I said before, the difference lyes here, men want faith,
for the disbursing of a little profit and pleasure, but as I said before, the difference lies Here, men want faith,
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and hence it is, that they neglect the strengthning of the inward man, and are so over-burthened with losses and crosses, because they want faith;
and hence it is, that they neglect the strengthening of the inward man, and Are so overburdened with losses and Crosses, Because they want faith;
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And so much for the third difference.
And so much for the third difference.
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The fourth difference is this, the naturall strength leades a man but unto a forme of godlinesse, but the spirituall strength leads a man unto the power of godlinesse:
The fourth difference is this, the natural strength leads a man but unto a Form of godliness, but the spiritual strength leads a man unto the power of godliness:
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I call that the forme of godlinesse, when a man doth performe, or doe any thing with carnall affections not to a right end,
I call that the Form of godliness, when a man does perform, or do any thing with carnal affections not to a right end,
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and this is knowne by this, when they fall away from that stedfastnesse, or forme and show of holinesse that they seemed to have:
and this is known by this, when they fallen away from that steadfastness, or Form and show of holiness that they seemed to have:
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this forme of godlinesse is the same with that in Heb. 6. A tasting of the Word of life, and yet notwithstanding fall away:
this Form of godliness is the same with that in Hebrew 6. A tasting of the Word of life, and yet notwithstanding fallen away:
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they seemed to have tasted of saving grace, and to have the power with the forme,
they seemed to have tasted of Saving grace, and to have the power with the Form,
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but it was not so, because they continued not:
but it was not so, Because they continued not:
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they lost that forme which made them seeme to bee that which now it appeares they were not.
they lost that Form which made them seem to be that which now it appears they were not.
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Againe, I call that the power of godlinesse which is performed by the divine power, force and efficacy of the Spirit.
Again, I call that the power of godliness which is performed by the divine power, force and efficacy of the Spirit.
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Rom. 2. 14. it is said, that the Gentiles, that were not under the law, did by nature the things contained in the law:
Rom. 2. 14. it is said, that the Gentiles, that were not under the law, did by nature the things contained in the law:
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that is, they did it by the efficacy and power of nature.
that is, they did it by the efficacy and power of nature.
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Semblable unto this is that of the same Apostle, 2 Tim. 2. 3. in the latter time men shall come in a forme of godlinesse, that is, with a forme in show without substance or power of the Spirit:
Semblable unto this is that of the same Apostle, 2 Tim. 2. 3. in the latter time men shall come in a Form of godliness, that is, with a Form in show without substance or power of the Spirit:
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but the inward strength which is the inward man doth not onely teach you to doe,
but the inward strength which is the inward man does not only teach you to do,
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but also it teacheth you how to doe them;
but also it Teaches you how to do them;
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but men that have but a common strength, have some bubles to good and they seeme to have this strength because they have the law of nature written in their hearts and they may promise much and yet he is not spiritually strong,
but men that have but a Common strength, have Some bubbles to good and they seem to have this strength Because they have the law of nature written in their hearts and they may promise much and yet he is not spiritually strong,
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because he cannot doe spirituall actions in a spirituall manner, for hee goes about that with a naturall strength which should be performed with a spirituall strength, 1 Pet. 1. 5. Who are kept by the power of God through faith, unto salvation:
Because he cannot do spiritual actions in a spiritual manner, for he Goes about that with a natural strength which should be performed with a spiritual strength, 1 Pet. 1. 5. Who Are kept by the power of God through faith, unto salvation:
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when a man is truely regenerated when he hath not power of his owne to doe the Will of God,
when a man is truly regenerated when he hath not power of his own to do the Will of God,
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then hee hath the spirit to helpe him, that is, they are not onely kept by the power from evill,
then he hath the Spirit to help him, that is, they Are not only kept by the power from evil,
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but also they are inabled to doe good by it.
but also they Are enabled to do good by it.
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The fifth difference betwixt the naturall and spirituall strength, is this, that which proceeds from the spirit is alwayes ioyned with reluctancy of the will,
The fifth difference betwixt the natural and spiritual strength, is this, that which proceeds from the Spirit is always joined with reluctancy of the will,
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but in the naturall strength there, as no reluctancy, because there is no contraries, but in the spirituall man there is two contraries, the flesh,
but in the natural strength there, as no reluctancy, Because there is no contraries, but in the spiritual man there is two contraries, the Flesh,
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and the spirit, and you know these can never agree, but they are still opposing one another as for example, a man that is going up a hill, he is in labour and paine,
and the Spirit, and you know these can never agree, but they Are still opposing one Another as for Exampl, a man that is going up a hill, he is in labour and pain,
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but a man that is going downe a hill goes with much ease:
but a man that is going down a hill Goes with much ease:
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so there is much labour and paine, which a spirituall man takes to subdue the flesh,
so there is much labour and pain, which a spiritual man Takes to subdue the Flesh,
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but the naturall man hath no reluctancy at all:
but the natural man hath no reluctancy At all:
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he hath no fighting and strugling with corruption, but he goes without paine because hee is but one,
he hath no fighting and struggling with corruption, but he Goes without pain Because he is but one,
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and one man cannot be divided against it selfe, but in every spirituall man there are two men, the old man,
and one man cannot be divided against it self, but in every spiritual man there Are two men, the old man,
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and the new man, the flesh and the spirit, and hence growes that spirituall combate, Gal. 5. 17. The flesh lusteth against the spirit,
and the new man, the Flesh and the Spirit, and hence grows that spiritual combat, Gal. 5. 17. The Flesh Lusteth against the Spirit,
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and the spirit against the flesh, that they cannot doe the things that they would:
and the Spirit against the Flesh, that they cannot do the things that they would:
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these two men in a regenerate man strive for masteries, and so hinder one the other.
these two men in a regenerate man strive for masteries, and so hinder one the other.
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Yet know also that in the naturall man there may be reluctancy in the will against some particular sinne,
Yet know also that in the natural man there may be reluctancy in the will against Some particular sin,
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as covetousnesse may strive against pride, and pride against nigardnesse, yet not fight against it as it is a sinne,
as covetousness may strive against pride, and pride against nigardnesse, yet not fight against it as it is a sin,
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but as it crosseth and thwarteth his pride. Againe, know that a naturall man may have reluctancy in some part of the soule,
but as it Crosseth and thwarteth his pride. Again, know that a natural man may have reluctancy in Some part of the soul,
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as in the conscience, which is sensible of sinne;
as in the conscience, which is sensible of sin;
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and hence it may convince the man and the rest of the faculties, notwithstanding they are at peace:
and hence it may convince the man and the rest of the faculties, notwithstanding they Are At peace:
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but where this spirituall strength is, it is in all parts not one faculty against another but all are fighting against sinne in the whole man:
but where this spiritual strength is, it is in all parts not one faculty against Another but all Are fighting against sin in the Whole man:
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now the reason that there is not this reluctancy against sinne in every faculty in the naturall man, is, because hee wants saving grace;
now the reason that there is not this reluctancy against sin in every faculty in the natural man, is, Because he Wants Saving grace;
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grace is not in the faculty opposite unto the corruption that is in it:
grace is not in the faculty opposite unto the corruption that is in it:
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but in the holy man there, is and therefore he is like Rebecka; they have two in them, Iacob and Esau: the flesh and the spirit,
but in the holy man there, is and Therefore he is like Rebecca; they have two in them, Iacob and Esau: the Flesh and the Spirit,
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and Paul complaines of so much, Rom. 7. I finde another law in my members rebelling against the law of my minde, that is, I finde something in me that is contrary unto me:
and Paul complains of so much, Rom. 7. I find Another law in my members rebelling against the law of my mind, that is, I find something in me that is contrary unto me:
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In my members, that is in my body and soule, notwithstanding;
In my members, that is in my body and soul, notwithstanding;
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first, I hate the evill of sinne as being most contrary unto grace, but yet I cannot avoyde it, I cannot doe the things that I would:
First, I hate the evil of sin as being most contrary unto grace, but yet I cannot avoid it, I cannot do the things that I would:
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but the naturall man doth not hate the evill of sinne otherwayes then as it brings punishment:
but the natural man does not hate the evil of sin otherways then as it brings punishment:
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Secondly, I delight in the Law of God in the inward man, that is, howsoever I am violently carried unto the committing of sinne,
Secondly, I delight in the Law of God in the inward man, that is, howsoever I am violently carried unto the committing of sin,
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yet it is against the desire of his soule, he hath no pleasure, he can take no delight in it for his delight is in the inward man:
yet it is against the desire of his soul, he hath no pleasure, he can take no delight in it for his delight is in the inward man:
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but the naturall man takes Gods Lawes as burthens, and therefore he will not submit himselfe unto, them because he is not strong in the inward man:
but the natural man Takes God's Laws as burdens, and Therefore he will not submit himself unto, them Because he is not strong in the inward man:
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hee promiseth, but he performes not; hee yeilds, and yeilds not; he yeilds to something, but not to every thing:
he promises, but he performs not; he yields, and yields not; he yields to something, but not to every thing:
pns31 vvz, cc-acp pns31 vvz xx; pns31 vvz, cc vvz xx; pns31 vvz p-acp pi, cc-acp xx p-acp d n1:
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And thus much for this last difference betwixt the naturall strength and the spirituall strength.
And thus much for this last difference betwixt the natural strength and the spiritual strength.
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Is it so, that the strength of the inward man is to be desired above all things,
Is it so, that the strength of the inward man is to be desired above all things,
vbz pn31 av, cst dt n1 pp-f dt j n1 vbz pc-acp vbi vvn p-acp d n2,
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then as it was in the first place for reproofe, so in the second place it may serve for exhortation to all men, that they would labour to grow strong in the inward man,
then as it was in the First place for reproof, so in the second place it may serve for exhortation to all men, that they would labour to grow strong in the inward man,
av c-acp pn31 vbds p-acp dt ord n1 p-acp n1, av p-acp dt ord n1 pn31 vmb vvi p-acp n1 p-acp d n2, cst pns32 vmd vvi pc-acp vvi j p-acp dt j n1,
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and that they would now at last gather the fragments of their thoughts and desires which have beene formerly set to get other things,
and that they would now At last gather the fragments of their thoughts and Desires which have been formerly Set to get other things,
cc cst pns32 vmd av p-acp ord vvi dt n2 pp-f po32 n2 cc n2 r-crq vhb vbn av-j vvn pc-acp vvi j-jn n2,
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and now wholly imploy them for the getting of this strength, and so much the rather because other things are but as the huske without the kernell,
and now wholly employ them for the getting of this strength, and so much the rather Because other things Are but as the husk without the kernel,
cc av av-jn vvb pno32 p-acp dt n-vvg pp-f d n1, cc av av-d dt av-c p-acp j-jn n2 vbr cc-acp p-acp dt n1 p-acp dt n1,
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or as the scabberd without the sword, which will doe a man no good when hee stands in need of them;
or as the scabbard without the sword, which will do a man no good when he Stands in need of them;
cc p-acp dt n1 p-acp dt n1, r-crq vmb vdi dt n1 dx j c-crq pns31 vvz p-acp n1 pp-f pno32;
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as for example, to bee strong in riches and honour and credit, and (and yet this is all the strength that most men desire) will doe no good when yee come to wrastle with sinne and death.
as for Exampl, to be strong in riches and honour and credit, and (and yet this is all the strength that most men desire) will do no good when ye come to wrestle with sin and death.
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But for to be strong in the inward man who seekes or enquires after it? I know you would be strong in all earthly strength:
But for to be strong in the inward man who seeks or enquires After it? I know you would be strong in all earthly strength:
p-acp p-acp pc-acp vbi j p-acp dt j n1 r-crq vvz cc vvz p-acp pn31? pns11 vvb pn22 vmd vbi j p-acp d j n1:
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but I beseech you above all things labour to be strong in the inward man. It is the folly, weakenesse, and sicknesse of men, they looke all without the doores,
but I beseech you above all things labour to be strong in the inward man. It is the folly, weakness, and sickness of men, they look all without the doors,
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unto the strength of the outward man, oh that I could but perswade you as I said before to gather the rest of your thoughts and desires together and set the soule in a frame of grace that you may mortifie these inordinate affections which keepe backe the strengthning of the inward man as covetousnesse, pride, pleasure, love of vaine glory, and the like;
unto the strength of the outward man, o that I could but persuade you as I said before to gather the rest of your thoughts and Desires together and Set the soul in a frame of grace that you may mortify these inordinate affections which keep back the strengthening of the inward man as covetousness, pride, pleasure, love of vain glory, and the like;
p-acp dt n1 pp-f dt j n1, uh cst pns11 vmd cc-acp vvi pn22 c-acp pns11 vvd a-acp pc-acp vvi dt n1 pp-f po22 n2 cc n2 av cc vvi dt n1 p-acp dt n1 pp-f n1 cst pn22 vmb vvi d j n2 r-crq vvb av dt vvg pp-f dt j n1 p-acp n1, n1, n1, n1 pp-f j n1, cc dt j;
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then it would bee but an easie worke and no burthen unto you to strengthen the inward man;
then it would be but an easy work and no burden unto you to strengthen the inward man;
cs pn31 vmd vbi p-acp dt j n1 cc dx n1 p-acp pn22 pc-acp vvi dt j n1;
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but here men sticke, the way is too narrow, it is a hard matter to perswade men unto it, that there is such excellency in the one and not in the other, that grace is the better part.
but Here men stick, the Way is too narrow, it is a hard matter to persuade men unto it, that there is such excellency in the one and not in the other, that grace is the better part.
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Therefore that I may the better prevaile with you to strengthen the inward man, I will lay downe some motiues to perswade you to it.
Therefore that I may the better prevail with you to strengthen the inward man, I will lay down Some motives to persuade you to it.
av cst pns11 vmb dt av-jc vvi p-acp pn22 pc-acp vvi dt j n1, pns11 vmb vvi a-acp d n2 pc-acp vvi pn22 p-acp pn31.
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The first motive to move you to strengthen the inward man, is, because your comfort lyes most in the inward man:
The First motive to move you to strengthen the inward man, is, Because your Comfort lies most in the inward man:
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even all your comfort and therefore to strengthen that, is to adde unto your comfort:
even all your Comfort and Therefore to strengthen that, is to add unto your Comfort:
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as for example, the Sunne brings comfort with it because it brings light, therefore the more light the more comfort,
as for Exampl, the Sun brings Comfort with it Because it brings Light, Therefore the more Light the more Comfort,
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so the more of the inward man you have, the more light and ioy.
so the more of the inward man you have, the more Light and joy.
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Now the reason wherefore the inward man brings the most comfort is, because it is the greater faculty,
Now the reason Wherefore the inward man brings the most Comfort is, Because it is the greater faculty,
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and the greater the faculty is, the greater is either the joy or the sorrow, as for example, take a man that is troubled in minde.
and the greater the faculty is, the greater is either the joy or the sorrow, as for Exampl, take a man that is troubled in mind.
cc dt jc dt n1 vbz, dt jc vbz d dt n1 cc dt n1, c-acp p-acp n1, vvb dt n1 cst vbz vvn p-acp n1.
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None so humble, so penitent, so sorrowfull as he: and therefore it is said, that the Spirit of a man will beare his infirmities,
None so humble, so penitent, so sorrowful as he: and Therefore it is said, that the Spirit of a man will bear his infirmities,
pix av j, av j-jn, av j c-acp pns31: cc av pn31 vbz vvn, cst dt n1 pp-f dt n1 vmb vvi po31 n2,
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but a wounded spirit who can beare? a man may be able to beare any outward trouble,
but a wounded Spirit who can bear? a man may be able to bear any outward trouble,
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but the griefe of a troubled mind who can? on the contrary take a man, that is at peace with God, who so joyfull and comfortable as he? now the outward man is the lesse faculty,
but the grief of a troubled mind who can? on the contrary take a man, that is At peace with God, who so joyful and comfortable as he? now the outward man is the less faculty,
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and therefore it is capable of the lesse comfort:
and Therefore it is capable of the less Comfort:
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it doth not in any measure know what true comfort and ioy there is in the inward man:
it does not in any measure know what true Comfort and joy there is in the inward man:
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Againe, what joy the outward man hath in outward things, it is but in the opinion of the inward man, they comfort no more,
Again, what joy the outward man hath in outward things, it is but in the opinion of the inward man, they Comfort no more,
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but as they are esteemed of the inward man, if the inward doe not esteeme them as worthy the reioycing in, they will not bring comfort;
but as they Are esteemed of the inward man, if the inward do not esteem them as worthy the rejoicing in, they will not bring Comfort;
cc-acp c-acp pns32 vbr vvn pp-f dt j n1, cs dt j vdb xx vvi pno32 p-acp j dt vvg p-acp, pns32 vmb xx vvi n1;
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Againe, all the paines and labour that you bestow on the outward man is but lost labor, that will bring you no great advantage:
Again, all the pains and labour that you bestow on the outward man is but lost labour, that will bring you no great advantage:
av, d dt n2 cc n1 cst pn22 vvb p-acp dt j n1 vbz p-acp vvn n1, cst vmb vvi pn22 dx j n1:
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but the strength of the inward man will arme you against losses, and crosses, and reproach, that you shall meete withall in the world,
but the strength of the inward man will arm you against losses, and Crosses, and reproach, that you shall meet withal in the world,
cc-acp dt n1 pp-f dt j n1 vmb vvi pn22 p-acp n2, cc n2, cc n1, cst pn22 vmb vvi av p-acp dt n1,
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whilest you are in the way to heaven: Againe, consider that though you bee strong in the outward man, yet you are moveable; subject to shaking and fleeting;
whilst you Are in the Way to heaven: Again, Consider that though you be strong in the outward man, yet you Are movable; Subject to shaking and fleeting;
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but it is otherwayes with the inward man, it makes a Christian sted fast and unmoveable;
but it is otherways with the inward man, it makes a Christian stead fast and Unmovable;
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it will so establish the heart in grace, that he will stand firme unto Christ in all estates.
it will so establish the heart in grace, that he will stand firm unto christ in all estates.
pn31 vmb av vvi dt n1 p-acp n1, cst pns31 vmb vvi j p-acp np1 p-acp d n2.
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It is with the outward man as it is with the Seas, though the strength of the streame runne one way,
It is with the outward man as it is with the Seas, though the strength of the stream run one Way,
pn31 vbz p-acp dt j n1 c-acp pn31 vbz p-acp dt n2, cs dt n1 pp-f dt n1 vvi crd n1,
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yet if the wind blow contrary, it moves and stirres, and strives, and disquiets it:
yet if the wind blow contrary, it moves and stirs, and strives, and disquiets it:
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so when losses, and crosses come, they breake the frame and strength of the outward man,
so when losses, and Crosses come, they break the frame and strength of the outward man,
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but the inward man is like the dry ground, let the winde blow never so violent,
but the inward man is like the dry ground, let the wind blow never so violent,
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yet it moves not, it stands firme. Againe, in the abundance of outward things there is no true contentednesse:
yet it moves not, it Stands firm. Again, in the abundance of outward things there is no true contentedness:
av pn31 vvz xx, pn31 vvz j. av, p-acp dt n1 pp-f j n2 pc-acp vbz dx j n1:
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Neither in the want of them, where the strength of the inward man is, is there cause of dejectednesse.
Neither in the want of them, where the strength of the inward man is, is there cause of dejectedness.
av-dx p-acp dt n1 pp-f pno32, c-crq dt n1 pp-f dt j n1 vbz, vbz pc-acp vvi pp-f n1.
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This we shall see in Adam and Paul: Adam though hee was lord of all things,
This we shall see in Adam and Paul: Adam though he was lord of all things,
np1 pns12 vmb vvi p-acp np1 cc np1: np1 cs pns31 vbds n1 pp-f d n2,
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and had the rule of all the creatures yet when hee was weake in the inward man, what joy had hee,
and had the Rule of all the creatures yet when he was weak in the inward man, what joy had he,
cc vhd dt n1 pp-f d dt n2 av c-crq pns31 vbds j p-acp dt j n1, r-crq n1 vhd pns31,
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nay what feare had he not, when he hid himselfe in the Garden? Againe, looke upon Paul in the want of these outward things, he is not dejected at all,
nay what Fear had he not, when he hid himself in the Garden? Again, look upon Paul in the want of these outward things, he is not dejected At all,
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as in Acts 16. 25. it is said, that when Paul and Silas were in prison in the stockes, the prison rung for joy:
as in Acts 16. 25. it is said, that when Paul and Silas were in prison in the stocks, the prison rung for joy:
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now what was the reason of it, but this because they were strong in the inward man? And therefore you see that all true joy is that which comes from grace within,
now what was the reason of it, but this Because they were strong in the inward man? And Therefore you see that all true joy is that which comes from grace within,
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and when you rejoyce in that, your rejoycing is good, you stand then upon a good bottome!
and when you rejoice in that, your rejoicing is good, you stand then upon a good bottom!
cc c-crq pn22 vvb p-acp d, po22 vvg vbz j, pn22 vvb av p-acp dt j n1!
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Alas, you thinke to have contentment in your riches, but you will be fooled by them:
Alas, you think to have contentment in your riches, but you will be fooled by them:
np1, pn22 vvb pc-acp vhi n1 p-acp po22 n2, cc-acp pn22 vmb vbi vvn p-acp pno32:
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they will deceive you, if you build upon them you will build without a foundation, and goe upon another mans legges:
they will deceive you, if you built upon them you will built without a Foundation, and go upon Another men legs:
pns32 vmb vvi pn22, cs pn22 vvb p-acp pno32 pn22 vmb vvi p-acp dt n1, cc vvi p-acp j-jn ng1 n2:
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now were it not farre better for you to get legges of your owne, and build upon a sure foundation? and this you shall doe if you will strengthen the inward man.
now were it not Far better for you to get legs of your own, and built upon a sure Foundation? and this you shall do if you will strengthen the inward man.
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Againe consider, that if you doe not strengthen the inward man, you will have wicked thoughts in your hearts and evill actions in your hands;
Again Consider, that if you do not strengthen the inward man, you will have wicked thoughts in your hearts and evil actions in your hands;
av vvb, cst cs pn22 vdb xx vvi dt j n1, pn22 vmb vhi j n2 p-acp po22 n2 cc j-jn n2 p-acp po22 n2;
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were it not better to bee strong in the inward man and to have holinesse,
were it not better to be strong in the inward man and to have holiness,
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and grace in the heart? Let this therefore move you to strengthen the inward man,
and grace in the heart? Let this Therefore move you to strengthen the inward man,
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because your comfort lyes most in the inward man: Thus much for the first motive. The second motive to moove you to strengthen the inward man, is this:
Because your Comfort lies most in the inward man: Thus much for the First motive. The second motive to move you to strengthen the inward man, is this:
c-acp po22 n1 vvz av-ds p-acp dt j n1: av av-d c-acp dt ord n1. dt ord n1 pc-acp vvi pn22 pc-acp vvi dt j n1, vbz d:
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if you labour to strengthen the inward man, you shall thereby please God.
if you labour to strengthen the inward man, you shall thereby please God.
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If a man had never so much strength, yet if it be not the strength of the inward man hee cannot please God, he cannot performe any holy dutie, in such a holy manner as God will approove of,
If a man had never so much strength, yet if it be not the strength of the inward man he cannot please God, he cannot perform any holy duty, in such a holy manner as God will approve of,
cs dt n1 vhd av-x av av-d n1, av cs pn31 vbb xx dt n1 pp-f dt j n1 pns31 vmbx vvi np1, pns31 vmbx vvi d j n1, p-acp d dt j n1 p-acp np1 vmb vvi pp-f,
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and therefore the Prophet saith, That God doth not delight in any mans legs.
and Therefore the Prophet Says, That God does not delight in any men legs.
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He cares not for any mans strength, be it never so great and excellent, except it be the strength of the inward man,
He Cares not for any men strength, be it never so great and excellent, except it be the strength of the inward man,
pns31 vvz xx p-acp d ng1 n1, vbb pn31 av-x av j cc j, c-acp pn31 vbb dt n1 pp-f dt j n1,
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and on the contrary, hee regards the holy man with his strength, though outwardly weake,
and on the contrary, he regards the holy man with his strength, though outwardly weak,
cc p-acp dt n-jn, pns31 vvz dt j n1 p-acp po31 n1, cs av-j j,
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as in Esa. 56. 2. I will dwell with him that is of a contrite and humble spirit, hee that is of a contrite spirit, he is spiritually strong,
as in Isaiah 56. 2. I will dwell with him that is of a contrite and humble Spirit, he that is of a contrite Spirit, he is spiritually strong,
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and therefore I will dwell with him:
and Therefore I will dwell with him:
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now what is the reason, that men seeke so much the favour of Princes, but because they may be exalted unto honor,
now what is the reason, that men seek so much the favour of Princes, but Because they may be exalted unto honour,
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then why should not you much more labour to be in favour, and have familiaritie with God, who is the King of kings,
then why should not you much more labour to be in favour, and have familiarity with God, who is the King of Kings,
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and Lord of lords, who hath power to exalt one, and pull downe another;
and Lord of Lords, who hath power to exalt one, and pull down Another;
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now if we could but bring our hearts to beleeve this, that in strengthning of the inward man, wee should get and grow in favour with God,
now if we could but bring our hearts to believe this, that in strengthening of the inward man, we should get and grow in favour with God,
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then men would be stirred up to set upon this worke:
then men would be stirred up to Set upon this work:
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yet withall, you must know that by the strength of the inward man, you doe not please God by merit,
yet withal, you must know that by the strength of the inward man, you do not please God by merit,
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for so Christ onely, and none but Christ pleaseth God:
for so christ only, and none but christ Pleases God:
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but when you strengthen the inward man you please God, by object, because you chuse grace and holinesse,
but when you strengthen the inward man you please God, by Object, Because you choose grace and holiness,
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and his favour above all things:
and his favour above all things:
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Merit was the same argument which Christ used unto his Father, when hee would have his Father to glorifie him, Ioh. 17. 4, 5. Father I have glorified thee on earth:
Merit was the same argument which christ used unto his Father, when he would have his Father to Glorify him, John 17. 4, 5. Father I have glorified thee on earth:
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I have finished the worke, &c. therefore, Father, glorifie me, that is, I have merited this at thy hands, that thou shouldest glorifie mee,
I have finished the work, etc. Therefore, Father, Glorify me, that is, I have merited this At thy hands, that thou Shouldst Glorify me,
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because I have perfectly pleased thee in doing thy will.
Because I have perfectly pleased thee in doing thy will.
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But an argument drawne from the object, is that, which Christ useth to his Disciples, Herein is my Father glorified, that you bring forth much fruit:
But an argument drawn from the Object, is that, which christ uses to his Disciples, Herein is my Father glorified, that you bring forth much fruit:
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when you grow strong in the inward man, and can bring forth fruite agreeable unto his will you please God:
when you grow strong in the inward man, and can bring forth fruit agreeable unto his will you please God:
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And therefore it is, that the Scripture sets forth the members of Christ by the Olive tree,
And Therefore it is, that the Scripture sets forth the members of christ by the Olive tree,
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and by sweete oyle, the one full of fatnesse, the other full of sweetnesse;
and by sweet oil, the one full of fatness, the other full of sweetness;
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so the inward man makes a man fat, rich in grace and oyle, as the nature of it is, to cheere and beautifie the countenance, so doth grace;
so the inward man makes a man fat, rich in grace and oil, as the nature of it is, to cheer and beautify the countenance, so does grace;
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it sweetens the soule, and makes it beautifull unto God:
it sweetens the soul, and makes it beautiful unto God:
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Therefore let this moove you to strengthen the inward man, that thereby you may please God.
Therefore let this move you to strengthen the inward man, that thereby you may please God.
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The third motive, to perswade you to strengthen the inward man, is this, because this inward strength drawes on the outward strength, that is, it makes the outward strength more prosperous.
The third motive, to persuade you to strengthen the inward man, is this, Because this inward strength draws on the outward strength, that is, it makes the outward strength more prosperous.
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Now who would not thrive in the things of the world? but if you turne it, the contrary will not hold so,
Now who would not thrive in the things of the world? but if you turn it, the contrary will not hold so,
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for the outward strength will not draw on the inward strength; therefore our Saviour saith, Seeke you first the Kingdome of heaven, and the righteousnesse thereof,
for the outward strength will not draw on the inward strength; Therefore our Saviour Says, Seek you First the Kingdom of heaven, and the righteousness thereof,
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and then all things shall be added unto you; the way for you to thrive in the outward man is,
and then all things shall be added unto you; the Way for you to thrive in the outward man is,
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first to get strength in the inward man; Seeke you first grace and Christ, and holinesse:
First to get strength in the inward man; Seek you First grace and christ, and holiness:
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and then the effect will follow, All things, that is, what you shall stand in need of, shall be given you,
and then the Effect will follow, All things, that is, what you shall stand in need of, shall be given you,
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and Esa. 48. 18. The Lord saith, O that my people had but a heart to consider, that is, oh that my people would but bee wise;
and Isaiah 48. 18. The Lord Says, Oh that my people had but a heart to Consider, that is, o that my people would but be wise;
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First, to strengthen the inward man, and then as it followes, your prosperitie should be as the floods,
First, to strengthen the inward man, and then as it follows, your Prosperity should be as the floods,
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then your outward strength and prosperity should abound like floods:
then your outward strength and Prosperity should abound like floods:
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againe Prov. 22. 4. The wise man saith, that the reward of holinesse is, riches, and honour, and life:
again Curae 22. 4. The wise man Says, that the reward of holiness is, riches, and honour, and life:
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hee that is strong in the inward man, shall have whatsoever may be necessary or good for the outward man:
he that is strong in the inward man, shall have whatsoever may be necessary or good for the outward man:
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and therefore wee should strive to grow strong in the inward man, that is, to be full of grace and wisedome, especially against evill dayes against they come, that when they come wee may have strength to beare them:
and Therefore we should strive to grow strong in the inward man, that is, to be full of grace and Wisdom, especially against evil days against they come, that when they come we may have strength to bear them:
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now the inward man will beare a mountaine of afflictions and reproches, which will presse and squeese the outward man to powder:
now the inward man will bear a mountain of afflictions and Reproaches, which will press and squeeze the outward man to powder:
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The spirit of a man will beare his infirmities, but a wounded conscience who can beare? If the inward man be weake, who can beare, the burthen of afflictions and the like,
The Spirit of a man will bear his infirmities, but a wounded conscience who can bear? If the inward man be weak, who can bear, the burden of afflictions and the like,
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but if the inward man be strong then the Will, will beare a part, & the affections will beare a part with the conscience,
but if the inward man be strong then the Will, will bear a part, & the affections will bear a part with the conscience,
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and so the burthen will bee the lighter, but if you be not strong in the inward man, it is unpossible that you should beare them:
and so the burden will be the lighter, but if you be not strong in the inward man, it is unpossible that you should bear them:
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therefore let us not busie our selves about fantasies, and vaine things that will stand us in no stead,
Therefore let us not busy our selves about fantasies, and vain things that will stand us in no stead,
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but let us labour to strengthen the inward man.
but let us labour to strengthen the inward man.
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The fourth motive, to perswade you to strengthen the inward man, is, because a man is that which he is, in the inward man, a man without the inward man, is but as a scaberd without a sword, that is, worth nothing, and therefore the wise man saith, That the righteous man is more excellent then his neighbour, the excellency wherein he doth exceed him, is in the inward man:
The fourth motive, to persuade you to strengthen the inward man, is, Because a man is that which he is, in the inward man, a man without the inward man, is but as a scabbard without a sword, that is, worth nothing, and Therefore the wise man Says, That the righteous man is more excellent then his neighbour, the excellency wherein he does exceed him, is in the inward man:
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and therefore Christ in the Canticles, when hee would set forth the excellency of his Spouse, hee saith, That shee was fairer then the daughters of men, shee is fairer in regard that shee is stronger in the inward man, shee is all glorious within, Psal. 45. 13. that is, the holy man doth as farre exceed the naturall man in beautie,
and Therefore christ in the Canticles, when he would Set forth the excellency of his Spouse, he Says, That she was Fairer then the daughters of men, she is Fairer in regard that she is Stronger in the inward man, she is all glorious within, Psalm 45. 13. that is, the holy man does as Far exceed the natural man in beauty,
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as pearles exceed pible stones, or gold brasse, or silver copper.
as Pearls exceed Bible stones, or gold brass, or silver copper.
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I know any man doth desire to be in some excellency, I say, it is a propertie in nature to seeke out some excellency:
I know any man does desire to be in Some excellency, I say, it is a property in nature to seek out Some excellency:
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then is it not the best wisedome to seeke it in the best things in the inward man? Now as there is meanes to bee rich in the outward man,
then is it not the best Wisdom to seek it in the best things in the inward man? Now as there is means to be rich in the outward man,
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so there is meanes to be rich in the inward man;
so there is means to be rich in the inward man;
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therefore I beseech you, use the meanes that you may be rich in grace and holinesse, Prov. 30. 29, 30. the Wise mans speech there, may serve to set forth the excellency of that man, that is strong in the inward man:
Therefore I beseech you, use the means that you may be rich in grace and holiness, Curae 30. 29, 30. the Wise men speech there, may serve to Set forth the excellency of that man, that is strong in the inward man:
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there are 4. things, saith he, that are excellent, a Lion, a Hee Goate, a Grey-hound,
there Are 4. things, Says he, that Are excellent, a lion, a He Goat, a Greyhound,
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and a King, before whom there is no standing. So he that is strong in the inward man:
and a King, before whom there is no standing. So he that is strong in the inward man:
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First, hee is as a Lion, that is, he is strong in grace:
First, he is as a lion, that is, he is strong in grace:
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Secondly, he is as a Grey hound, that is, he is swift in the performance of all holy duties:
Secondly, he is as a Gray hound, that is, he is swift in the performance of all holy duties:
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Thirdly, he is as a Hee Goate, profitable to God and the Church. Fourthly, he is as a King, to rule and over-rule his base affections and lusts.
Thirdly, he is as a He Goat, profitable to God and the Church. Fourthly, he is as a King, to Rule and overrule his base affections and Lustiest.
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Every spirituall man is a King, because he beares rule in the soule, but it is not so with a wicked man, his lusts rule him:
Every spiritual man is a King, Because he bears Rule in the soul, but it is not so with a wicked man, his Lustiest Rule him:
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hee is a slave and not a king, and therefore the Apostle saith, Let not sinne reigne in your bodies, to obey it in the lusts thereof.
he is a slave and not a King, and Therefore the Apostle Says, Let not sin Reign in your bodies, to obey it in the Lustiest thereof.
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If it once reigne it will rule, and if it rule you must obey, unto whatsoever drudgery or slavery it enjoynes you:
If it once Reign it will Rule, and if it Rule you must obey, unto whatsoever drudgery or slavery it enjoins you:
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therefore labour to get strength in the inward man, and know also, that you shall not onely be free from the inward slavery of sinne,
Therefore labour to get strength in the inward man, and know also, that you shall not only be free from the inward slavery of sin,
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but also you shall keepe your excellency, and therefore it may be said of every one that is weake in the inward man,
but also you shall keep your excellency, and Therefore it may be said of every one that is weak in the inward man,
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as Iacob said of Reuben, Gen. 49. 12. thou art become as weake as water, as if hee should say, thou wast that which thou art not now:
as Iacob said of Reuben, Gen. 49. 12. thou art become as weak as water, as if he should say, thou wast that which thou art not now:
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thou wast excellent, but now thou hast lost it.
thou wast excellent, but now thou hast lost it.
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So I say unto you, if you lose the strength of the inward man, you will lose your excellency:
So I say unto you, if you loose the strength of the inward man, you will loose your excellency:
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now no man would willingly lose his excellency; if you would not then, you must keepe strength in the inward man.
now no man would willingly loose his excellency; if you would not then, you must keep strength in the inward man.
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In the 1. Psalme, the Psalmist sets forth the excellency of that man that is strong in the inward man, He shall be like a tree that is planted by the rivers of water.
In the 1. Psalm, the Psalmist sets forth the excellency of that man that is strong in the inward man, He shall be like a tree that is planted by the Rivers of water.
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First, hee sets forth the propertie of the spirituall man, he shall be greene.
First, he sets forth the property of the spiritual man, he shall be green.
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Secondly, his stabilitie, he shall be as a tree planted, that is, which shall not easily be pluckt up.
Secondly, his stability, he shall be as a tree planted, that is, which shall not Easily be plucked up.
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Thirdly, his perpetuitie, his branches shall never wither, he shall never grow unseemely to God.
Thirdly, his perpetuity, his branches shall never wither, he shall never grow unseemly to God.
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Fourthly, his fruitfulnesse, he shall bring forth fruit in season, that is, hee shall be fruitfull in grace;
Fourthly, his fruitfulness, he shall bring forth fruit in season, that is, he shall be fruitful in grace;
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but on the contrary, when a man growes weake in the inward man, it will be farre otherwaies with him, he will bee like a tree that hath lost both sap and roote, leafe and fruit, set in a barren soyle with withered branches,
but on the contrary, when a man grows weak in the inward man, it will be Far otherways with him, he will be like a tree that hath lost both sap and root, leaf and fruit, Set in a barren soil with withered branches,
cc-acp p-acp dt n-jn, c-crq dt n1 vvz j p-acp dt j n1, pn31 vmb vbi av-j av p-acp pno31, pns31 vmb vbi av-j dt n1 cst vhz vvn d n1 cc n1, n1 cc n1, vvn p-acp dt j n1 p-acp j-vvn n2,
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and fruitlesse, fit for nothing but the fire:
and fruitless, fit for nothing but the fire:
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but if a man can keepe his strength in the inward man, neither reproach, nor disgrace,
but if a man can keep his strength in the inward man, neither reproach, nor disgrace,
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nor shame, nor the divell shall be able to make that man miserable. Therefore keepe the Image of the inward man safe, whatsoever becomes of the outward man.
nor shame, nor the Devil shall be able to make that man miserable. Therefore keep the Image of the inward man safe, whatsoever becomes of the outward man.
ccx n1, ccx dt n1 vmb vbi j pc-acp vvi cst n1 j. av vvb dt n1 pp-f dt j n1 j, r-crq vvz pp-f dt j n1.
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And there is good reason why you should keepe the inward man safe, because it keeps the soule,
And there is good reason why you should keep the inward man safe, Because it keeps the soul,
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and directs it unto its right end. In Eccles. 12. the Wise man saith, All things are vanitie and vexation of spirit:
and directs it unto its right end. In Eccles. 12. the Wise man Says, All things Are vanity and vexation of Spirit:
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when a man loses his happinesse in the inward man, though hee keepe the outward man secure,
when a man loses his happiness in the inward man, though he keep the outward man secure,
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yet it were but vanitie and vexation of the spirit. For hee goes besides the rule he should goe:
yet it were but vanity and vexation of the Spirit. For he Goes beside the Rule he should go:
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there is a rule unto every creature that it is to goe by, and the neerer the creature comes unto the rule, the more excellent is the creature;
there is a Rule unto every creature that it is to go by, and the nearer the creature comes unto the Rule, the more excellent is the creature;
pc-acp vbz dt n1 p-acp d n1 cst pn31 vbz pc-acp vvi p-acp, cc dt jc dt n1 vvz p-acp dt n1, dt av-dc j vbz dt n1;
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but if it goes besides the rule, it loseth its excellency:
but if it Goes beside the Rule, it loses its excellency:
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as for example, the fire and water are excellent creatures if they keepe to their rule,
as for Exampl, the fire and water Are excellent creatures if they keep to their Rule,
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but if they exceed their rule, then they become hurtfull:
but if they exceed their Rule, then they become hurtful:
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So the rule of the soule is the inward man, that he grow in grace and holinesse,
So the Rule of the soul is the inward man, that he grow in grace and holiness,
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and the closer you keepe to this, the more excellent you are:
and the closer you keep to this, the more excellent you Are:
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therefore that you may keepe your excellency, which you cannot doe, except you strengthen the inward man, let this moove you to doe it.
Therefore that you may keep your excellency, which you cannot do, except you strengthen the inward man, let this move you to do it.
av cst pn22 vmb vvi po22 n1, r-crq pn22 vmbx vdi, c-acp pn22 vvb dt j n1, vvb d vvi pn22 pc-acp vdi pn31.
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In the third place, this may serve for direction for you may say unto mee you have showed us what this inward man is,
In the third place, this may serve for direction for you may say unto me you have showed us what this inward man is,
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and the differences betwixt the inward strength, and the outward strength and you have also laid downe motives to move vs to strengthen the inward man,
and the differences betwixt the inward strength, and the outward strength and you have also laid down motives to move us to strengthen the inward man,
cc dt n2 p-acp dt j n1, cc dt j n1 cc pn22 vhb av vvn a-acp n2 pc-acp vvi pno12 pc-acp vvi dt j n1,
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but alas, how shall we strengthen the inward man:
but alas, how shall we strengthen the inward man:
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what meanes shall we use to doe so? To helpe you in this worke I will lay downe some meanes by the use of which you may bee strengthned:
what means shall we use to do so? To help you in this work I will lay down Some means by the use of which you may be strengthened:
r-crq n2 vmb pns12 vvi pc-acp vdi av? p-acp n1 pn22 p-acp d n1 pns11 vmb vvi a-acp d n2 p-acp dt n1 pp-f r-crq pn22 vmb vbi vvn:
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but before I come unto the particulars, it will not bee amisse to stand upon the generall,
but before I come unto the particulars, it will not be amiss to stand upon the general,
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and a little to perswade you, but to desire to be strong;
and a little to persuade you, but to desire to be strong;
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for if you could but bring your hearts unto this, but to desire to be strengthned, it will be a great meanes to move you to prevaile against whatsoever may seeme to hinder you from it;
for if you could but bring your hearts unto this, but to desire to be strengthened, it will be a great means to move you to prevail against whatsoever may seem to hinder you from it;
c-acp cs pn22 vmd cc-acp vvi po22 n2 p-acp d, cc-acp pc-acp vvi pc-acp vbi vvn, pn31 vmb vbi dt j n2 pc-acp vvi pn22 pc-acp vvi p-acp r-crq vmb vvi pc-acp vvi pn22 p-acp pn31;
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I say, if you did but desire it:
I say, if you did but desire it:
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if you did but know the excellency of the inward man, it would worke a holy desire in you,
if you did but know the excellency of the inward man, it would work a holy desire in you,
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and a true desire will let no meanes escape, that may further it.
and a true desire will let no means escape, that may further it.
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This is the same meanes that Christ uses unto his Disciples, when he would have them in love with Faith,
This is the same means that christ uses unto his Disciples, when he would have them in love with Faith,
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if you had Faith, yea, but asmuch Faith as this graine of Musterd seed, you should be able to remoove mountaines:
if you had Faith, yea, but as Faith as this grain of Mustered seed, you should be able to remove Mountains:
cs pn22 vhd n1, uh, cc-acp p-acp n1 c-acp d n1 pp-f vvd n1, pn22 vmd vbi j pc-acp vvi n2:
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if you did but know the excellency of this Grace of Faith, you would desire it,
if you did but know the excellency of this Grace of Faith, you would desire it,
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and if you did but desire it, you would never rest till you get it:
and if you did but desire it, you would never rest till you get it:
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so if you did but prize grace, and the inward man at a high rate you should bee sure to have him:
so if you did but prize grace, and the inward man At a high rate you should be sure to have him:
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you know the promise, Matth. 5. 6. Blessed are they that hunger, and thirst after rightcousnesse,
you know the promise, Matthew 5. 6. Blessed Are they that hunger, and thirst After righteousness,
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for they shall be satisfied: therefore if you could but bring your hearts unto this frame as to hunger after the inward man you should have him,
for they shall be satisfied: Therefore if you could but bring your hearts unto this frame as to hunger After the inward man you should have him,
c-acp pns32 vmb vbi vvn: av cs pn22 vmd cc-acp vvi po22 n2 p-acp d n1 c-acp p-acp n1 p-acp dt j n1 pn22 vmd vhi pno31,
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or if you can but bring your hearts unto this temper, as to desire him, or seeke after the strength of the inward man you should find him:
or if you can but bring your hearts unto this temper, as to desire him, or seek After the strength of the inward man you should find him:
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Prou. 2. 4. If thou searchest Prover. 2. 4. for her, as for silver, and diggest for her as for hid treasure,
Prou. 2. 4. If thou searchest Prover. 2. 4. for her, as for silver, and diggest for her as for hid treasure,
np1 crd crd cs pns21 vvn n1. crd crd p-acp pno31, c-acp p-acp n1, cc vv2 p-acp pno31 a-acp p-acp j-vvn n1,
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then thou shalt find, &c. If you did but esteeme the inward man, as men doe silver,
then thou shalt find, etc. If you did but esteem the inward man, as men do silver,
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and prize it as a rich treasure at a high rate, then the effect would follow, you should find:
and prize it as a rich treasure At a high rate, then the Effect would follow, you should find:
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so then, if you will desire salvation, and happinesse, and the strength of the inward man, you shall bee saved;
so then, if you will desire salvation, and happiness, and the strength of the inward man, you shall be saved;
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but you will never thrive in grace till you have a desire to thrive, grace will not grow till there be a desire wrought in the soule:
but you will never thrive in grace till you have a desire to thrive, grace will not grow till there be a desire wrought in the soul:
cc-acp pn22 vmb av-x vvi p-acp n1 c-acp pn22 vhb dt n1 pc-acp vvi, n1 vmb xx vvi c-acp pc-acp vbi dt n1 vvn p-acp dt n1:
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for when men doe not delight in the inward man, they never grow in grace and holinesse;
for when men do not delight in the inward man, they never grow in grace and holiness;
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they are not as trees planted that bring forth seasonable fruit but barren:
they Are not as trees planted that bring forth seasonable fruit but barren:
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doe what you will to it, the soyle is naught, for the spirit hath not yet tilled the heart,
do what you will to it, the soil is nought, for the Spirit hath not yet tilled the heart,
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and sowne in it the first beginning of the seeds of grace, which is a desire after it:
and sown in it the First beginning of the seeds of grace, which is a desire After it:
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now, as it is good in the bodily sicknesse to know the meanes of recovery, so in the sicknesse and weakenesse of the inward man:
now, as it is good in the bodily sickness to know the means of recovery, so in the sickness and weakness of the inward man:
av, c-acp pn31 vbz j p-acp dt j n1 pc-acp vvi dt n2 pp-f n1, av p-acp dt n1 cc n1 pp-f dt j n1:
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it is good to know the meanes by which it may be strengthned, therefore we will now come unto the particular meanes for the strengthning of the inward man.
it is good to know the means by which it may be strengthened, Therefore we will now come unto the particular means for the strengthening of the inward man.
pn31 vbz j pc-acp vvi dt n2 p-acp r-crq pn31 vmb vbi vvn, av pns12 vmb av vvi p-acp dt j n2 p-acp dt vvg pp-f dt j n1.
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The first meanes to strengthen the inward man is to abound in spirituall knowledge:
The First means to strengthen the inward man is to abound in spiritual knowledge:
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because the more knowledge the more strength, for the spirituall knowledge of divine truthes is the strength of the soule;
Because the more knowledge the more strength, for the spiritual knowledge of divine truths is the strength of the soul;
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for as the soule is unto the body, so is the knowledge of the word unto the inward man.
for as the soul is unto the body, so is the knowledge of the word unto the inward man.
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The body is dead without the soule, not able to doe any thing, so the inward man without this spirituall strength which is wrought in the soule by the saving knowledge of the Word, is nothing but weakenesse, thereforé the Apostle saith, 1 Pet. 2. 2. As new borne Babes desire the sincere milke of Word, that yee may grow by it:
The body is dead without the soul, not able to do any thing, so the inward man without this spiritual strength which is wrought in the soul by the Saving knowledge of the Word, is nothing but weakness, thereforé the Apostle Says, 1 Pet. 2. 2. As new born Babes desire the sincere milk of Word, that ye may grow by it:
dt n1 vbz j p-acp dt n1, xx j pc-acp vdi d n1, av dt j n1 p-acp d j n1 r-crq vbz vvn p-acp dt n1 p-acp dt j-vvg n1 pp-f dt n1, vbz pix p-acp n1, fw-it dt np1 vvz, crd np1 crd crd p-acp j vvn n2 vvb dt j n1 pp-f n1, cst pn22 vmb vvi p-acp pn31:
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knowledge in the Word will make them grow in Christ:
knowledge in the Word will make them grow in christ:
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the contrary unto this we see the Apostles upbraides in the Corinthians, 1 Cor. 3. 1. and Heb. 5. 13. because they were weake in knowledge, hee cals them Babes,
the contrary unto this we see the Apostles upbraids in the Corinthians, 1 Cor. 3. 1. and Hebrew 5. 13. Because they were weak in knowledge, he calls them Babes,
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for saith hee, Hee that is not expert in the Word of righteousnesse, is a Babe, therefore labour to abound in spirituall knowledge.
for Says he, He that is not expert in the Word of righteousness, is a Babe, Therefore labour to abound in spiritual knowledge.
c-acp vvz pns31, pns31 cst vbz xx j p-acp dt n1 pp-f n1, vbz dt n1, av n1 pc-acp vvi p-acp j n1.
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I presse this the more because I feare many of you are weake, because you are ignorant; you want this spirituall knowledge:
I press this the more Because I Fear many of you Are weak, Because you Are ignorant; you want this spiritual knowledge:
pns11 vvb d dt av-dc c-acp pns11 vvb d pp-f pn22 vbr j, c-acp pn22 vbr j; pn22 vvb d j n1:
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you know in our ordinary talke we count ignorance folly, when a man doth any thing that he should not doe,
you know in our ordinary talk we count ignorance folly, when a man does any thing that he should not do,
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or would not doe, if he did but understand himselfe; we say, that man is weake in judgement, or it is folly in him:
or would not do, if he did but understand himself; we say, that man is weak in judgement, or it is folly in him:
cc vmd xx vdi, cs pns31 vdd p-acp vvi px31; pns12 vvb, cst n1 vbz j p-acp n1, cc pn31 vbz n1 p-acp pno31:
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surely this weakenesse in the inward man is folly indeed; and a man cannot show his weakenesse more then to bee weake in spirituall knowledge,
surely this weakness in the inward man is folly indeed; and a man cannot show his weakness more then to be weak in spiritual knowledge,
av-j d n1 p-acp dt j n1 vbz n1 av; cc dt n1 vmbx vvi po31 n1 av-dc cs pc-acp vbi j p-acp j n1,
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and yet you must know, that a man may have much knowledge, as worldly knowledge, and the knowledge of divine truthes, and yet bee but weake in the inward man:
and yet you must know, that a man may have much knowledge, as worldly knowledge, and the knowledge of divine truths, and yet be but weak in the inward man:
cc av pn22 vmb vvi, cst dt n1 vmb vhi d n1, c-acp j n1, cc dt n1 pp-f j-jn ng1, cc av vbi p-acp j p-acp dt j n1:
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for there is a knowledge of Arts, which fils the braine with knowledge;
for there is a knowledge of Arts, which fills the brain with knowledge;
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but the spirit goes no further, that is, it doth not sanctifie that knowledge in the heart? Againe, there is a knowledge of the spirit, which is an operative working knowledge, which goes with this other knowledge,
but the Spirit Goes no further, that is, it does not sanctify that knowledge in the heart? Again, there is a knowledge of the Spirit, which is an operative working knowledge, which Goes with this other knowledge,
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and leads it to sanctification and is practicall? But yet I say you must know before you can be strong;
and leads it to sanctification and is practical? But yet I say you must know before you can be strong;
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there must be some proportion betweene the spirituall knowledge, and the spirituall strength:
there must be Some proportion between the spiritual knowledge, and the spiritual strength:
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as for example, one man eates and is fat, another man eates and is still leane;
as for Exampl, one man eats and is fat, Another man eats and is still lean;
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so some have asmuch as others have, and yet are not so strong as others,
so Some have as as Others have, and yet Are not so strong as Others,
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and yet wee say, fatnesse comes by eating, so doth the strength of the inward man by knowledge:
and yet we say, fatness comes by eating, so does the strength of the inward man by knowledge:
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and where the Lord workes by his Spirit, by his Spirit I say, the most knowledge; there is most strength:
and where the Lord works by his Spirit, by his Spirit I say, the most knowledge; there is most strength:
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therefore I beseech you labour for a full measure of saving knowledge, for a working, purging, convincing, operative, and powerfull knowledge.
Therefore I beseech you labour for a full measure of Saving knowledge, for a working, purging, convincing, operative, and powerful knowledge.
av pns11 vvb pn22 n1 p-acp dt j n1 pp-f vvg n1, p-acp dt n-vvg, vvg, j-vvg, j-jn, cc j n1.
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And this I doe not onely speake unto you that are weake, but also unto you that are strong, that you be carefull to adde unto your knowledge:
And this I do not only speak unto you that Are weak, but also unto you that Are strong, that you be careful to add unto your knowledge:
cc d pns11 vdb xx av-j vvi p-acp pn22 cst vbr j, cc-acp av p-acp pn22 cst vbr j, cst pn22 vbb j pc-acp vvi p-acp po22 n1:
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for what is the reason that you doe not grow in grace, but because you are not carefull to adde more knowledge unto that which you have:
for what is the reason that you do not grow in grace, but Because you Are not careful to add more knowledge unto that which you have:
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it may bee you picke some good things from some Sermon, or good booke, but presently you forget it, you doe not make it your owne by meditation,
it may be you pick Some good things from Some Sermon, or good book, but presently you forget it, you do not make it your own by meditation,
pn31 vmb vbi pn22 vvb d j n2 p-acp d n1, cc j n1, cc-acp av-j pn22 vvb pn31, pn22 vdb xx vvi pn31 po22 d p-acp n1,
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and so it doth you no good; but if you would be carefull to adde unto it;
and so it does you no good; but if you would be careful to add unto it;
cc av pn31 vdz pn22 dx j; cc-acp cs pn22 vmd vbi j pc-acp vvi p-acp pn31;
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you would grow stronger in the inward man then you doe: and here is the misery of vs builders;
you would grow Stronger in the inward man then you do: and Here is the misery of us Builders;
pn22 vmd vvi jc p-acp dt j n1 cs pn22 vdb: cc av vbz dt n1 pp-f pno12 n2;
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other builders when they have built a house, the owner lookes to it himselfe, and keepes it in repaire;
other Builders when they have built a house, the owner looks to it himself, and keeps it in repair;
j-jn n2 c-crq pns32 vhb vvn dt n1, dt n1 vvz p-acp pn31 px31, cc vvz pn31 p-acp n1;
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but when we have done what wee can to build you up in the inward man,
but when we have done what we can to built you up in the inward man,
cc-acp c-crq pns12 vhb vdn r-crq pns12 vmb p-acp vvi pn22 a-acp p-acp dt j n1,
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and thinke that you will put to your hands your selves, when we are to further the worke of grace, you begin to pull downe your building againe your selves, by your loose lives:
and think that you will put to your hands your selves, when we Are to further the work of grace, you begin to pull down your building again your selves, by your lose lives:
cc vvb d pn22 vmb vvi p-acp po22 n2 po22 n2, c-crq pns12 vbr p-acp av-jc dt n1 pp-f n1, pn22 vvb pc-acp vvi a-acp po22 n-vvg av po22 n2, p-acp po22 j n2:
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by following your pleasure, your sporting, and gaming, and prophaning of the Lords day.
by following your pleasure, your sporting, and gaming, and profaning of the lords day.
p-acp vvg po22 n1, po22 vvg, cc n-vvg, cc vvg pp-f dt n2 n1.
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Therefore you must labour to grow in knowledge, if you will grow strong in the Inward man.
Therefore you must labour to grow in knowledge, if you will grow strong in the Inward man.
av pn22 vmb vvi pc-acp vvi p-acp n1, cs pn22 vmb vvi j p-acp dt j n1.
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The second meanes to bee used, if you would grow strong in the inward man, is this, you must bee diligent in the use of the meanes, as the Wise man saith, the hand of the diligent maketh rich;
The second means to be used, if you would grow strong in the inward man, is this, you must be diligent in the use of the means, as the Wise man Says, the hand of the diligent makes rich;
dt ord n2 pc-acp vbi vvn, cs pn22 vmd vvb j p-acp dt j n1, vbz d, pn22 vmb vbi j p-acp dt n1 pp-f dt n2, p-acp dt j n1 vvz, dt n1 pp-f dt j vvz j;
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as diligence in a calling makes rich, so where there is much diligence in the use of the meanes of grace, there is much strength in the inward man;
as diligence in a calling makes rich, so where there is much diligence in the use of the means of grace, there is much strength in the inward man;
c-acp n1 p-acp dt n-vvg vvz j, av c-crq pc-acp vbz d n1 p-acp dt n1 pp-f dt n2 pp-f n1, pc-acp vbz d n1 p-acp dt j n1;
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but no man gets spirituall strength, save they that are diligent, and therefore this is the reason, that men are not strong in this spirituall strength;
but no man gets spiritual strength, save they that Are diligent, and Therefore this is the reason, that men Are not strong in this spiritual strength;
cc-acp dx n1 vvz j n1, c-acp pns32 cst vbr j, cc av d vbz dt n1, cst n2 vbr xx j p-acp d j n1;
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because like the sluggard, they are not diligent in the use of the meanes, they take no paines for grace,
Because like the sluggard, they Are not diligent in the use of the means, they take no pains for grace,
c-acp av-j dt n1, pns32 vbr xx j p-acp dt n1 pp-f dt n2, pns32 vvb dx n2 p-acp n1,
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and therefore it is that they get no increase:
and Therefore it is that they get no increase:
cc av pn31 vbz d pns32 vvb dx n1:
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for according unto the proportion of your paines, so is the inward man strengthned, and as you use them more diligently,
for according unto the proportion of your pains, so is the inward man strengthened, and as you use them more diligently,
c-acp vvg p-acp dt n1 pp-f po22 n2, av vbz dt j n1 vvn, cc c-acp pn22 vvb pno32 av-dc av-j,
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so you find the strength of them more operative and powerfull:
so you find the strength of them more operative and powerful:
av pn22 vvb dt n1 pp-f pno32 av-dc j-jn cc j:
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for it is in the soule, as it is in the body, if you bee not diligent and carefull to feed the body, it will wither and consume away, and grow weake;
for it is in the soul, as it is in the body, if you be not diligent and careful to feed the body, it will wither and consume away, and grow weak;
c-acp pn31 vbz p-acp dt n1, c-acp pn31 vbz p-acp dt n1, cs pn22 vbb xx j cc j pc-acp vvi dt n1, pn31 vmb vvi cc vvi av, cc vvb j;
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so if you feed not the soule diligently and use the meanes constantly, you will breed weakenesse in the soule,
so if you feed not the soul diligently and use the means constantly, you will breed weakness in the soul,
av cs pn22 vvb xx dt n1 av-j cc vvb dt n2 av-j, pn22 vmb vvi n1 p-acp dt n1,
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and the more secure and remisse you are in the performance of holy duties, the weaker you are:
and the more secure and remiss you Are in the performance of holy duties, the Weaker you Are:
cc dt av-dc j cc j pn22 vbr p-acp dt n1 pp-f j n2, dt jc pn22 vbr:
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it may be you thinke it will not weaken you to neglect private prayer;
it may be you think it will not weaken you to neglect private prayer;
pn31 vmb vbi pn22 vvb pn31 vmb xx vvi pn22 pc-acp vvi j n1;
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but omit it once, and it will make you carelesse, and the more you neglect, the more unfit and undisposed you will find your selves? So you may thinke you may prophane one Sabbath, neglecting therein the duties required,
but omit it once, and it will make you careless, and the more you neglect, the more unfit and undisposed you will find your selves? So you may think you may profane one Sabbath, neglecting therein the duties required,
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and serving not God, but your owne lusts:
and serving not God, but your own Lustiest:
cc vvg xx n1, cc-acp po22 d n2:
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but beloved, it will make you secure, the more a man doth in this kind the more he may doe:
but Beloved, it will make you secure, the more a man does in this kind the more he may do:
cc-acp vvn, pn31 vmb vvi pn22 vvb, dt av-dc dt n1 vdz p-acp d n1 dt av-dc pns31 vmb vdi:
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for this is true in every Art every act begets a habite, and a habite brings custome:
for this is true in every Art every act begets a habit, and a habit brings custom:
c-acp d vbz j p-acp d n1 d n1 vvz dt n1, cc dt n1 vvz n1:
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so it is as true in good things, the beginning of good brings many particular good things,
so it is as true in good things, the beginning of good brings many particular good things,
av pn31 vbz a-acp j p-acp j n2, dt n1 pp-f j vvz d j j n2,
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and therefore if you can but get your hearts in a frame of grace, you shall finde a supply of grace,
and Therefore if you can but get your hearts in a frame of grace, you shall find a supply of grace,
cc av cs pn22 vmb cc-acp vvi po22 n2 p-acp dt n1 pp-f n1, pn22 vmb vvi dt n1 pp-f n1,
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because Christ saith, Whosoever hath, to him shall bee given:
Because christ Says, Whosoever hath, to him shall be given:
c-acp np1 vvz, r-crq vhz, p-acp pno31 vmb vbi vvn:
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hee that hath grace, and is carefull in the use of the meanes by Gods appointment, hee shall thrive in holinesse:
he that hath grace, and is careful in the use of the means by God's appointment, he shall thrive in holiness:
pns31 cst vhz n1, cc vbz j p-acp dt n1 pp-f dt n2 p-acp npg1 n1, pns31 vmb vvi p-acp n1:
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for if you but once get the beginnings of saving grace and be industrious, and vigilant,
for if you but once get the beginnings of Saving grace and be Industria, and vigilant,
c-acp cs pn22 cc-acp a-acp vvi dt n2 pp-f j-vvg n1 cc vbi j, cc j,
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and carefull to imploy them, you will in time grow strong:
and careful to employ them, you will in time grow strong:
cc j pc-acp vvi pno32, pn22 vmb p-acp n1 vvb j:
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you know what Christ said unto the servant that had used his Talent well, he had more given him,
you know what christ said unto the servant that had used his Talon well, he had more given him,
pn22 vvb r-crq np1 vvd p-acp dt n1 cst vhd vvn po31 n1 av, pns31 vhd dc vvn pno31,
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so if you be diligent in the use of the meanes, the inward man will grow strong:
so if you be diligent in the use of the means, the inward man will grow strong:
av cs pn22 vbb j p-acp dt n1 pp-f dt n2, dt j n1 vmb vvi j:
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but for the using of the meanes observe these rules.
but for the using of the means observe these rules.
cc-acp p-acp dt vvg pp-f dt n2 vvb d n2.
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The first rule, that I would have you observe, if you would have the meanes effectuall is this, you must use all the meanes:
The First Rule, that I would have you observe, if you would have the means effectual is this, you must use all the means:
dt ord n1, cst pns11 vmd vhi pn22 vvb, cs pn22 vmd vhi dt n2 j vbz d, pn22 vmb vvi d dt n2:
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for if you use but a part of the meanes you will not grow strong: at it is with the body, so it is with the inward man:
for if you use but a part of the means you will not grow strong: At it is with the body, so it is with the inward man:
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a man for the health, and growth of the body, will use all meanes, labour in health, Physicke in sicknesse, recreation for the whetting of the faculty:
a man for the health, and growth of the body, will use all means, labour in health, Physic in sickness, recreation for the whetting of the faculty:
dt n1 p-acp dt n1, cc n1 pp-f dt n1, vmb vvi d n2, vvb p-acp n1, n1 p-acp n1, n1 p-acp dt vvg pp-f dt n1:
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in a word, he will vse every thing that hee may strengthen the body, thus you must doe for the strengthning of the inward man, you must use all meanes as hearing the Word, receiving the Sacrament, Prayer, Meditation, Conference, the Communion of Saints, particular resolutions to good,
in a word, he will use every thing that he may strengthen the body, thus you must do for the strengthening of the inward man, you must use all means as hearing the Word, receiving the Sacrament, Prayer, Meditation, Conference, the Communion of Saints, particular resolutions to good,
p-acp dt n1, pns31 vmb vvi d n1 cst pns31 vmb vvi dt n1, av pn22 vmb vdi p-acp dt vvg pp-f dt j n1, pn22 vmb vvi d n2 c-acp vvg dt n1, vvg dt n1, n1, n1, n1, dt n1 pp-f n2, j n2 p-acp j,
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or else the inward man will not grow strong:
or Else the inward man will not grow strong:
cc av dt j n1 vmb xx vvi j:
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these are the food that the inward man feeds upon, it is with the inward man,
these Are the food that the inward man feeds upon, it is with the inward man,
d vbr dt n1 cst dt j n1 vvz p-acp, pn31 vbz p-acp dt j n1,
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as it is with a plant, if you would have a plant to grow, then you must set it in a good soyle, you must digge about it, and dung it;
as it is with a plant, if you would have a plant to grow, then you must Set it in a good soil, you must dig about it, and dung it;
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but if you bee carelesse where you set it, It will not prosper and thrive: even so if you doe not adde fatnesse of soyle unto the beginnings of grace;
but if you be careless where you Set it, It will not prosper and thrive: even so if you do not add fatness of soil unto the beginnings of grace;
cc-acp cs pn22 vbb j c-crq pn22 vvb pn31, pn31 vmb xx vvi cc vvi: av av cs pn22 vdb xx vvi n1 pp-f n1 p-acp dt n2 pp-f n1;
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if you doe not use all the meanes, as the Communion of Saints, and Prayer, the inward man will not grow strong, but wither and dye;
if you do not use all the means, as the Communion of Saints, and Prayer, the inward man will not grow strong, but wither and die;
cs pn22 vdb xx vvi d dt n2, c-acp dt n1 pp-f n2, cc n1, dt j n1 vmb xx vvi j, cc-acp vvb cc vvi;
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you will bee dwarfes in grace, and holinesse.
you will be Dwarfs in grace, and holiness.
pn22 vmb vbi n2 p-acp n1, cc n1.
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The second rule, if you would have the meanes effectuall, is this, you must looke that you performe holy duties strongly;
The second Rule, if you would have the means effectual, is this, you must look that you perform holy duties strongly;
dt ord n1, cs pn22 vmd vhi dt n2 j, vbz d, pn22 vmb vvi cst pn22 vvb j n2 av-j;
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for then the meanes strengthen the inward man, when they are done with strong affections: when he useth them not remissely and coldly, for remisse actions weakne•• the habit:
for then the means strengthen the inward man, when they Are done with strong affections: when he uses them not remissly and coldly, for remiss actions weakne•• the habit:
c-acp cs dt n2 vvb dt j n1, c-crq pns32 vbr vdn p-acp j n2: c-crq pns31 vvz pno32 xx av-j cc av-jn, c-acp j n2 n1 dt n1:
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as for example, take water that is exceeding hot, and put cold water to it, and you will weaken it:
as for Exampl, take water that is exceeding hight, and put cold water to it, and you will weaken it:
c-acp p-acp n1, vvb n1 cst vbz av-vvg j, cc vvi j-jn n1 p-acp pn31, cc pn22 vmb vvi pn31:
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so performe holy duties, and use the meanes of grace remissly and they will weaken the habit to good:
so perform holy duties, and use the means of grace remissly and they will weaken the habit to good:
av vvb j n2, cc vvi dt vvz pp-f n1 av-j cc pns32 vmb vvi dt n1 p-acp j:
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it will worke an Indisposition in the soule:
it will work an Indisposition in the soul:
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therefore doe them strongly, with much zeale and strong affections, that the inward man may grow strong by the performance of them. The third rule;
Therefore do them strongly, with much zeal and strong affections, that the inward man may grow strong by the performance of them. The third Rule;
av vdb pno32 av-j, p-acp d n1 cc j n2, cst dt j n1 vmb vvi j p-acp dt n1 pp-f pno32. dt ord n1;
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if you would have the meanes effectuall, then you must be constant in the use of the meanes, forwhat is the reason that there is so litle thriving in grace, that men remaine cripples in grace;
if you would have the means effectual, then you must be constant in the use of the means, forwhat is the reason that there is so little thriving in grace, that men remain cripples in grace;
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but because they use meanes of growth, but by fits, and haltnesse, that is, they are not constant in a good course of life, they are still off and on the rule:
but Because they use means of growth, but by fits, and haltnesse, that is, they Are not constant in a good course of life, they Are still off and on the Rule:
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sometimes the shot will bee short, and other times they hit the marke:
sometime the shot will be short, and other times they hit the mark:
av dt n1 vmb vbi j, cc j-jn n2 pns32 vvd dt n1:
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they come seldome unto the meanes, now and then they pray, and now and then they make use of the Communion of the Lord;
they come seldom unto the means, now and then they pray, and now and then they make use of the Communion of the Lord;
pns32 vvb av p-acp dt n2, av cc av pns32 vvb, cc av cc av pns32 vvb n1 pp-f dt n1 pp-f dt n1;
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this inconstancy jogles the faculty, and weakens the habite: and therefore it is unpossible that you should thrive in grace except you be constant:
this inconstancy jogles the faculty, and weakens the habit: and Therefore it is unpossible that you should thrive in grace except you be constant:
d n1 vvz dt n1, cc vvz dt n1: cc av pn31 vbz j cst pn22 vmd vvi p-acp n1 c-acp pn22 vbb j:
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the Apostle Iames cals them vnstable men, let these never thinke to receive strength in the inward man, till they come to more constancy in good.
the Apostle James calls them unstable men, let these never think to receive strength in the inward man, till they come to more constancy in good.
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Therefore labour to be constant in prayer, constant in hearing, in meditation, in the Sacrament, in Conference, which if you bee not, you will not grow strong in the inward man.
Therefore labour to be constant in prayer, constant in hearing, in meditation, in the Sacrament, in Conference, which if you be not, you will not grow strong in the inward man.
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The fourth rule, if you would have the meanes effectuall, is this, you must take heed of depending upon the meanes without God.
The fourth Rule, if you would have the means effectual, is this, you must take heed of depending upon the means without God.
dt ord n1, cs pn22 vmd vhi dt n2 j, vbz d, pn22 vmb vvi n1 pp-f vvg p-acp dt n2 p-acp np1.
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For know that the meanes without God, is but as a penne without Incke, a pipe without water or a scabberd without a sword.
For know that the means without God, is but as a pen without Ink, a pipe without water or a scabbard without a sword.
p-acp vvi cst dt n2 p-acp np1, vbz cc-acp c-acp dt n1 p-acp n1, dt n1 p-acp n1 cc dt n1 p-acp dt n1.
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They will not strengthen the inward man without God:
They will not strengthen the inward man without God:
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for it is the Spirit that puts life in the meanes, and yet you must not cut off the pipe from the well-head:
for it is the Spirit that puts life in the means, and yet you must not Cut off the pipe from the wellhead:
c-acp pn31 vbz dt n1 cst vvz n1 p-acp dt n2, cc av pn22 vmb xx vvi a-acp dt n1 p-acp dt n1:
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you must not depend upon God without the use of the meanes, but you must use both:
you must not depend upon God without the use of the means, but you must use both:
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that is, first seeke to God and depend upon him for the strengthning of the inward man,
that is, First seek to God and depend upon him for the strengthening of the inward man,
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and withall use the meanes constantly, because as water is carried from the Well-head unto the pipe,
and withal use the means constantly, Because as water is carried from the Wellhead unto the pipe,
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and so from the pipe unto many places, so the meanes are as pipes to carry grace into the soule? Therefore use them and cut them not off by carelessenesse;
and so from the pipe unto many places, so the means Are as pipes to carry grace into the soul? Therefore use them and Cut them not off by carelessness;
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if you doe, you will cut off the strength of the inward man.
if you do, you will Cut off the strength of the inward man.
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The third meanes, if you would strengthen the inward man is this, you must get rectified Iudgements:
The third means, if you would strengthen the inward man is this, you must get rectified Judgments:
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that is, you must see that your judgements are right: for men doe deceive themselves in their judgements;
that is, you must see that your Judgments Are right: for men do deceive themselves in their Judgments;
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they thinke that they have strong judgements, and that they are able to judge of things,
they think that they have strong Judgments, and that they Are able to judge of things,
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when indeed they are marvellous weake.
when indeed they Are marvellous weak.
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Now that you may not deceive your selves, I will lay downe some signes of a rectifyed judgement.
Now that you may not deceive your selves, I will lay down Some Signs of a rectified judgement.
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The first signe of a rectified judgement, is this, you shall know it by your constancy:
The First Signen of a rectified judgement, is this, you shall know it by your constancy:
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so much constancy in good, and so much is your judgements rectified, and on the contrary so much inconstancy, and so much weaknesse;
so much constancy in good, and so much is your Judgments rectified, and on the contrary so much inconstancy, and so much weakness;
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as for example, when a man hath propounded a rule unto himselfe, and is not constant in it, it argueth that he is weake in his judgement,
as for Exampl, when a man hath propounded a Rule unto himself, and is not constant in it, it argue that he is weak in his judgement,
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because he keeps not close to the rule;
Because he keeps not close to the Rule;
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or that there are stronger, or more arguments to the contrary, which makes him to fall away,
or that there Are Stronger, or more Arguments to the contrary, which makes him to fallen away,
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and sit downe from the rule; and he is thus posed, because he is but weake in iudgement:
and fit down from the Rule; and he is thus posed, Because he is but weak in judgement:
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as for example, if a man should come and proffer a man one hundred pound, not to leave such an action,
as for Exampl, if a man should come and proffer a man one hundred pound, not to leave such an actium,
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and another man should come and offer him two hundred pounds to leave it, if the man bee weake in judgement, hee will bee drawne by the greater reward, though it bee evill:
and Another man should come and offer him two hundred pounds to leave it, if the man be weak in judgement, he will be drawn by the greater reward, though it be evil:
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therefore if you would not bee beaten, and made to sit downe by stronger seeming arguments,
Therefore if you would not be beaten, and made to fit down by Stronger seeming Arguments,
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than you have indeed in your selfe, then you must get your judgements rectified:
than you have indeed in your self, then you must get your Judgments rectified:
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therefore examine your selves whether your judgements be rectified, which you shall know by your constancy in holy duties:
Therefore examine your selves whither your Judgments be rectified, which you shall know by your constancy in holy duties:
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if a little profit or pleasure will draw you away; whatsoever you thinke of your selves, your judgements are weake.
if a little profit or pleasure will draw you away; whatsoever you think of your selves, your Judgments Are weak.
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The second signe, whereby you shall know whether you judgements are rectified, is this, examine whether your passions be strong,
The second Signen, whereby you shall know whither you Judgments Are rectified, is this, examine whither your passion be strong,
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for strong passions have weake affections unto good, when the passions of a man are strong, they weaken the understanding, they weaken the will,
for strong passion have weak affections unto good, when the passion of a man Are strong, they weaken the understanding, they weaken the will,
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and the affections, as touching the truth, and therefore Paul in Acts 14. 15. when they would have made him a god, he cries out, We are men subject unto passions as you are, that is, full of weakenesse,
and the affections, as touching the truth, and Therefore Paul in Acts 14. 15. when they would have made him a god, he cries out, We Are men Subject unto passion as you Are, that is, full of weakness,
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as if he should say, your passion in this thing proves your weakenesse of judgement:
as if he should say, your passion in this thing Proves your weakness of judgement:
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therefore labour to have strong affections to good, for this strength in the affections, comes from the inward man.
Therefore labour to have strong affections to good, for this strength in the affections, comes from the inward man.
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Againe, the strength of the affections unto good, show the abiding of the Spirit in the soule,
Again, the strength of the affections unto good, show the abiding of the Spirit in the soul,
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as 1 Sam. 11. 6. It is said, that the Spirit of the Lord came upon Saul, and he was angry:
as 1 Sam. 11. 6. It is said, that the Spirit of the Lord Come upon Saul, and he was angry:
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that is, his affections were strong for Gods glory.
that is, his affections were strong for God's glory.
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In Acts 4. 32. After that they were filled with the Holy Ghost they spake boldly: they had strong affections for Gods glory,
In Acts 4. 32. After that they were filled with the Holy Ghost they spoke boldly: they had strong affections for God's glory,
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and therefore the Spirit is compared unto fire and Oyle: Fire, that burnes and consumes, and Oyle that mollifies and softens, so doth the Spirit.
and Therefore the Spirit is compared unto fire and Oil: Fire, that burns and consumes, and Oil that mollifies and softens, so does the Spirit.
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Therefore examine, whether you burne in the inward man: see whether you have strong affections to good;
Therefore examine, whither you burn in the inward man: see whither you have strong affections to good;
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if you have, you are strong, if not, you are weake: and againe, see what cheerefulnesse you have:
if you have, you Are strong, if not, you Are weak: and again, see what cheerfulness you have:
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examine whether your hearts are soft and tender, and plyable, then it is a signe that the Spirit is there:
examine whither your hearts Are soft and tender, and pliable, then it is a Signen that the Spirit is there:
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it is true, a strong man may have passion, but it is but now and then, it continues not, it is not alwayes,
it is true, a strong man may have passion, but it is but now and then, it continues not, it is not always,
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yet so much passion as hee hath, so much weakenesse there is in him: therefore labour to overcome your passions.
yet so much passion as he hath, so much weakness there is in him: Therefore labour to overcome your passion.
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The third signe whereby you shall know whether your Iudgements are rectified or no, is this, examine what contentment you have to beare losses and crosses.
The third Signen whereby you shall know whither your Judgments Are rectified or no, is this, examine what contentment you have to bear losses and Crosses.
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I gather this out of Phil. 4. 12. I can, saith the Apostle, want and abound, I can doe all things through CHRIST that strengthneth mee, examine therefore when you are abused and reproached for Christ,
I gather this out of Philip 4. 12. I can, Says the Apostle, want and abound, I can do all things through CHRIST that strengtheneth me, examine Therefore when you Are abused and reproached for christ,
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whether you can take it patiently, can you be content to suffer disgrace and reproach for Christ;
whither you can take it patiently, can you be content to suffer disgrace and reproach for christ;
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if you can, then it is a signe that you are strong in Iudgement, if not, you are weake, whatsoever you thinke of your selves.
if you can, then it is a Signen that you Are strong in Judgement, if not, you Are weak, whatsoever you think of your selves.
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Proverbs 27. saith the Wise man, a wise man is knowne by his dignitie, so I may say, a man that is strong in the inward man, is knowne by his bearing of reproch without seeking after revenge againe:
Proverbs 27. Says the Wise man, a wise man is known by his dignity, so I may say, a man that is strong in the inward man, is known by his bearing of reproach without seeking After revenge again:
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this man is spiritually strong in Iudgement: therefore try your Iudgements by your contentednesse.
this man is spiritually strong in Judgement: Therefore try your Judgments by your contentedness.
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The fourth signe, whereby you shall know whether you have rectified Iudgements, is this, examine whether you finde your selves easie to be deceived,
The fourth Signen, whereby you shall know whither you have rectified Judgments, is this, examine whither you find your selves easy to be deceived,
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if so, it is a signe that you are weake in Iudgement, and therefore this is the argument that Paul uses unto women, that they shall not usurpe authoritie over the man, 1 Tim. 2. 12. I permit not a woman to beare rule,
if so, it is a Signen that you Are weak in Judgement, and Therefore this is the argument that Paul uses unto women, that they shall not usurp Authority over the man, 1 Tim. 2. 12. I permit not a woman to bear Rule,
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because shee was first deceived, shee is easier to be deceived then the man, in the judging betweene good and evill:
Because she was First deceived, she is Easier to be deceived then the man, in the judging between good and evil:
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as for example, a man that is weake in judgement is like a childe, and you know that children will be wonne with Counters, and feared with bug-beares;
as for Exampl, a man that is weak in judgement is like a child, and you know that children will be won with Counters, and feared with bugbears;
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so if you love the world and the things of the world and are wonne by them, feared with the losse of them, you are weake in judgement:
so if you love the world and the things of the world and Are won by them, feared with the loss of them, you Are weak in judgement:
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Againe, in things that are good in themselves, if you use them immoderately, and then seeke to excuse this by putting a false glosse upon your doing, you are weake in judgement:
Again, in things that Are good in themselves, if you use them immoderately, and then seek to excuse this by putting a false gloss upon your doing, you Are weak in judgement:
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as for example, in studying the Law, the thing in it selfe is good, but if by studying of it you seeke to excuse you from strengthning of the inward man, that you have no time and leisure, you are weake in judgement,
as for Exampl, in studying the Law, the thing in it self is good, but if by studying of it you seek to excuse you from strengthening of the inward man, that you have no time and leisure, you Are weak in judgement,
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because you are easie to bee deceived:
Because you Are easy to be deceived:
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therefore as you are affected with these things, and as they prevaile with you, so you may judge of your selves.
Therefore as you Are affected with these things, and as they prevail with you, so you may judge of your selves.
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The fifth signe whereby you shall know, whether your judgements are rectified, is this, examine what you are in the times of tryall;
The fifth Signen whereby you shall know, whither your Judgments Are rectified, is this, examine what you Are in the times of trial;
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as you are in these times, so you are either strong or weake, and so God esteemes of you;
as you Are in these times, so you Are either strong or weak, and so God esteems of you;
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for God esteemes a man strong, as he is in the time of tryall;
for God esteems a man strong, as he is in the time of trial;
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thus he approoved of Abraham; Abraham in the time of tryall was strong, and Paul in the time of tryall was strong;
thus he approved of Abraham; Abraham in the time of trial was strong, and Paul in the time of trial was strong;
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and therefore God set a price upon them;
and Therefore God Set a price upon them;
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hee priseth them at a high rate, Abraham is his friend, and Paul is a chosen vessell,
he priseth them At a high rate, Abraham is his friend, and Paul is a chosen vessel,
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and not only when the temptation is past, but when the temptation is present, then see your strength whether you have strength to master particular corruptions,
and not only when the temptation is past, but when the temptation is present, then see your strength whither you have strength to master particular corruptions,
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if in this time you start aside, you have flawes and much weakenesse in you:
if in this time you start aside, you have flaws and much weakness in you:
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you are like a broken bow that will seeme for show, as well as the best,
you Are like a broken bow that will seem for show, as well as the best,
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but when a man comes to draw it, then it breakes, so some men seeme to bee strong in Christ till they bee tryed,
but when a man comes to draw it, then it breaks, so Some men seem to be strong in christ till they be tried,
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but when they are drawne then they breake, they have no strength to withstand sinne;
but when they Are drawn then they break, they have no strength to withstand sin;
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and therefore it is that God many times sends temptations and afflictions to this end to try men, to see what is in them,
and Therefore it is that God many times sends temptations and afflictions to this end to try men, to see what is in them,
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whether they are such as they seeme to be or no:
whither they Are such as they seem to be or not:
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not that he knowes not before, but because that by his tryall, others may know what they are:
not that he knows not before, but Because that by his trial, Others may know what they Are:
xx cst pns31 vvz xx a-acp, cc-acp c-acp cst p-acp po31 n1, n2-jn vmb vvi r-crq pns32 vbr:
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And here God makes a difference in tryalls, some are tryed by small, others by great tryalls, partly because hypocrites may be knowne,
And Here God makes a difference in trials, Some Are tried by small, Others by great trials, partly Because Hypocrites may be known,
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and partly, because hee may stirre up the godly to get more strength; as also to weane them from depending upon their owne strength;
and partly, Because he may stir up the godly to get more strength; as also to wean them from depending upon their own strength;
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therefore in Esa. 40. 30. it is said, Even the youths shall faint and be weary, that is, he that thought himselfe to be strong in his owne apprehension, shall proove weake;
Therefore in Isaiah 40. 30. it is said, Even the youths shall faint and be weary, that is, he that Thought himself to be strong in his own apprehension, shall prove weak;
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And thus much for the third meanes.
And thus much for the third means.
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The fourth meanes, if you would grow strong in the inward man, is this, you must remoove the excuses and those hinderances, which hinder the groweth of the inward man, and these are especially two.
The fourth means, if you would grow strong in the inward man, is this, you must remove the excuses and those hindrances, which hinder the grows of the inward man, and these Are especially two.
dt ord n2, cs pn22 vmd vvi j p-acp dt j n1, vbz d, pn22 vmb vvi dt n2 cc d n2, r-crq vvb dt vvz pp-f dt j n1, cc d vbr av-j crd.
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The first hinderance is this, when you spend your strength upon other things, and not in the strengthning of the inward man;
The First hindrance is this, when you spend your strength upon other things, and not in the strengthening of the inward man;
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this makes you not to grow strong in the inward man: therefore you must be wise to take away from these things, and spend more time,
this makes you not to grow strong in the inward man: Therefore you must be wise to take away from these things, and spend more time,
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and take more paines in strengthning of the inward man:
and take more pains in strengthening of the inward man:
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for this is the reason that you grow not, all your time and affections are after the things of the world,
for this is the reason that you grow not, all your time and affections Are After the things of the world,
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and how you may grow strong in that, that you cannot minde heavenly things.
and how you may grow strong in that, that you cannot mind heavenly things.
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Againe, you hinder the growth of the inward man, when you set your affections upon base and vile things, this hindereth the growth of the inward man, this man is a weak man in grace;
Again, you hinder the growth of the inward man, when you Set your affections upon base and vile things, this hindereth the growth of the inward man, this man is a weak man in grace;
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as for example, a man that hath money to bestow at Market, if when he shall come there, he shall bestow it on bables,
as for Exampl, a man that hath money to bestow At Market, if when he shall come there, he shall bestow it on babbles,
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and not on the things that he went to buy, this man were a foolish man, especially he knowing, that he shall be called to an account for it,
and not on the things that he went to buy, this man were a foolish man, especially he knowing, that he shall be called to an account for it,
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how he hath laid it out:
how he hath laid it out:
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even thus and much more foolish are men, when they spend their time on their pleasures and lust, which are base things,
even thus and much more foolish Are men, when they spend their time on their pleasures and lust, which Are base things,
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and not on strengthning of the inward man, they befoole themselves:
and not on strengthening of the inward man, they befool themselves:
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and this is that which the Wise man saith, that there is a price in the hand of a foole, but hee hath no heart.
and this is that which the Wise man Says, that there is a price in the hand of a fool, but he hath no heart.
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When men neglect the strengthning of the inward man, they forsake a great price, that would enrich them:
When men neglect the strengthening of the inward man, they forsake a great price, that would enrich them:
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but because they want knowledge, because they are weake in the inward man, they are not able to Iudge in the inward man of spirituall things:
but Because they want knowledge, Because they Are weak in the inward man, they Are not able to Judge in the inward man of spiritual things:
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therefore never bragge of your strength, except it be the strength of the inward man, and take heed of neglecting the time.
Therefore never brag of your strength, except it be the strength of the inward man, and take heed of neglecting the time.
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Paul would have the gathering for the poore to be before he came, that that might not hinder him from strengthning of the inward man,
Paul would have the gathering for the poor to be before he Come, that that might not hinder him from strengthening of the inward man,
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though that was a holy worke:
though that was a holy work:
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It was a good speech of one, who after that he had spent much time in writing about Controversies at last concludes, I have saith he, spent a great deale of time,
It was a good speech of one, who After that he had spent much time in writing about Controversies At last concludes, I have Says he, spent a great deal of time,
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but not in strengthning the inward man, the divell hath beguiled me, but he shall goe beyond mee no more:
but not in strengthening the inward man, the Devil hath beguiled me, but he shall go beyond me no more:
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that time that I have, I will spend unto another end:
that time that I have, I will spend unto Another end:
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It were wisedome in you to doe the like, you that have spent and doe spend your time about trifles and bables upon your lusts, conclude, that now for the time to come, you will gather your strength,
It were Wisdom in you to do the like, you that have spent and do spend your time about trifles and babbles upon your Lustiest, conclude, that now for the time to come, you will gather your strength,
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and bend all your labour and paines to this end, for the strengthning of the inward man,
and bend all your labour and pains to this end, for the strengthening of the inward man,
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and say in your selves, we had a price in our hands, that is, wee had much time whereby wee might have strengthned the inward man,
and say in your selves, we had a price in our hands, that is, we had much time whereby we might have strengthened the inward man,
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but wee had no heart, that is, we were befooled, because we did not know the excellency of the inward man,
but we had no heart, that is, we were befooled, Because we did not know the excellency of the inward man,
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but we will doe so no more, the time now that wee have, shall bee spent in this,
but we will do so no more, the time now that we have, shall be spent in this,
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how wee may bee strengthned in the inward man and grow in favour with God.
how we may be strengthened in the inward man and grow in favour with God.
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The second hinderance that must be remooved, which is contrary unto the growth of the inward man is strong lusts, unmortified affections:
The second hindrance that must be removed, which is contrary unto the growth of the inward man is strong Lustiest, unmortified affections:
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there are inward hinderances which must be remooved before the soule can grow strong in grace;
there Are inward hindrances which must be removed before the soul can grow strong in grace;
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these venome the soule, and keepe off the stroke of the Word, it keepes the plaister from the sore;
these venom the soul, and keep off the stroke of the Word, it keeps the plaster from the soar;
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as for example, if a man be wounded by an arrow, so long as the arrow head is in the wound no plaister will heale it:
as for Exampl, if a man be wounded by an arrow, so long as the arrow head is in the wound no plaster will heal it:
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now as it is in the outward man, so it is with the inward man,
now as it is in the outward man, so it is with the inward man,
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if you retaine any lust, any beloved sinne, and so come unto the ordinances of God, you will come without profit,
if you retain any lust, any Beloved sin, and so come unto the ordinances of God, you will come without profit,
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because the arrow head is in the wound, your lusts you keepe unmortified, and so long you cannot be healed, this keepes the plaister off the sore:
Because the arrow head is in the wound, your Lustiest you keep unmortified, and so long you cannot be healed, this keeps the plaster off the soar:
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you know what paines the humours of the body will breed in a man, when they gather into any part of the body,
you know what pains the humours of the body will breed in a man, when they gather into any part of the body,
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and how they will hinder the augmentation in other parts.
and how they will hinder the augmentation in other parts.
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So when these evill humours of the soule gather together, and begin to reigne and beare rule in the soule, it is unpossible that the soule should grow in holinesse till they be purged away,
So when these evil humours of the soul gather together, and begin to Reign and bear Rule in the soul, it is unpossible that the soul should grow in holiness till they be purged away,
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therefore be earnest with God to purge out these humours, whether they be profit or pleasure,
Therefore be earnest with God to purge out these humours, whither they be profit or pleasure,
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or honour, or any other thing, and in thus doing, you shall strengthen the inward man,
or honour, or any other thing, and in thus doing, you shall strengthen the inward man,
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and the stronger that the inward man is, the healthfuller the soule is;
and the Stronger that the inward man is, the healthfuller the soul is;
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I say, it is unpossible that you should thrive in the inward man, so long as you retaine any sinne,
I say, it is unpossible that you should thrive in the inward man, so long as you retain any sin,
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and therefore our Saviour saith, How can yee beleeve, seeing you seeke honour one of another, if you retaine the love of credit and reputation in the world,
and Therefore our Saviour Says, How can ye believe, seeing you seek honour one of Another, if you retain the love of credit and reputation in the world,
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before grace, how can you beleeve? You cannot be strong in the inward man. The fifth meanes, to strengthen the inward man, is this, you must get spirituall courage, and joy:
before grace, how can you believe? You cannot be strong in the inward man. The fifth means, to strengthen the inward man, is this, you must get spiritual courage, and joy:
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you must get ioy in the new birth; the contrary unto this, is discouragment, and sorrow, nothing so much weakens the inward man, except sinne, as discouragement:
you must get joy in the new birth; the contrary unto this, is discouragement, and sorrow, nothing so much weakens the inward man, except sin, as discouragement:
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and againe, nothing so availeable to make a man strong, as courage and joy;
and again, nothing so available to make a man strong, as courage and joy;
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this was the meanes that Nehemiah used, Nehe. 8. when he would build up the Wals of Ierusalem, saith he, bee not discouraged or sorrow,
this was the means that Nehemiah used, Neh 8. when he would built up the Walls of Ierusalem, Says he, be not discouraged or sorrow,
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for your joy, shall be as the joy in harvest.
for your joy, shall be as the joy in harvest.
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Nehemiah had a great worke to doe, and what argument useth he to make them to hold out,
Nehemiah had a great work to do, and what argument uses he to make them to hold out,
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but this to bee full of courage and joy:
but this to be full of courage and joy:
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as if he should have said, if you hold your courage, you will hold your strength,
as if he should have said, if you hold your courage, you will hold your strength,
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and then the worke will be easie unto you: and this we see by experience:
and then the work will be easy unto you: and this we see by experience:
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In war, great courage, where there is but little strength, will doe more then great meanes with little courage;
In war, great courage, where there is but little strength, will do more then great means with little courage;
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Ioshua can doe more with a small army full of courage, then a great army with little courage? Againe, I say unto those that are travailing towards Heaven, take heed of giving discouragements unto any,
Ioshua can do more with a small army full of courage, then a great army with little courage? Again, I say unto those that Are travailing towards Heaven, take heed of giving discouragements unto any,
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for this is the property of the divell, to discourage men:
for this is the property of the Devil, to discourage men:
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and therefore this is the reason that hee makes men doubt of their salvation, to feare their calling, to question Gods love towards them in Christ, that the way to Heaven is narrow and hard,
and Therefore this is the reason that he makes men doubt of their salvation, to Fear their calling, to question God's love towards them in christ, that the Way to Heaven is narrow and hard,
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and God is pure and just withall, and thou thy selfe art full of strong lusts;
and God is pure and just withal, and thou thy self art full of strong Lustiest;
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thou shalt never subdue them, it will be in vaine for thee to set upon them;
thou shalt never subdue them, it will be in vain for thee to Set upon them;
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hereupon he is so discouraged, that hee neglects the mortifying of sinne:
hereupon he is so discouraged, that he neglects the mortifying of sin:
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but be not discouraged, but know that strength to resist the least temptation is not of your selves, it is not your owne;
but be not discouraged, but know that strength to resist the least temptation is not of your selves, it is not your own;
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Well then, if it comes not by any power of your owne, but it is by the strength of another.
Well then, if it comes not by any power of your own, but it is by the strength of Another.
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Then for your comfort know that hee that gave you power against a small temptation, is also able and willing,
Then for your Comfort know that he that gave you power against a small temptation, is also able and willing,
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and will certainely helpe you against a raging lust:
and will Certainly help you against a raging lust:
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and so likewise for the performance of holy duties, though you find your selves indisposed to pray,
and so likewise for the performance of holy duties, though you find your selves indisposed to pray,
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or heare the Word, or the like, yet know, that it is God that fits the heart:
or hear the Word, or the like, yet know, that it is God that fits the heart:
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hee can of unfit, make it fit, and of unwilling, make it willing: and remember the promise.
he can of unfit, make it fit, and of unwilling, make it willing: and Remember the promise.
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Luke 11. 14. hee will give the holy Ghost unto them that aske him:
Lycia 11. 14. he will give the holy Ghost unto them that ask him:
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hee will give such a supply of grace, that yee shall bee enabled to withstand any temptation,
he will give such a supply of grace, that ye shall be enabled to withstand any temptation,
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therefore if you would grow strong take heed of discouragements, and let one Christian take heed of discouraging of another Christian by any speech, action,
Therefore if you would grow strong take heed of discouragements, and let one Christian take heed of discouraging of Another Christian by any speech, actium,
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or behaviour, and let Ministers take heed of discouraging of their flockes: for it is the property of false prophets, to discourage the people from God.
or behaviour, and let Ministers take heed of discouraging of their flocks: for it is the property of false Prophets, to discourage the people from God.
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And this is the sinne of this land, especially of prophane people that never thinke themselves well,
And this is the sin of this land, especially of profane people that never think themselves well,
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but when they are casting reproachfull speeches against those that labour to strengthen the inward man:
but when they Are casting reproachful Speeches against those that labour to strengthen the inward man:
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but this discovers a great deale of corruption in them, and it is a meanes to pull downe the Iudgements of God upon them.
but this discovers a great deal of corruption in them, and it is a means to pull down the Judgments of God upon them.
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Againe, take heed of discouragements, bee not cast downe when you meete with such as will revile you,
Again, take heed of discouragements, be not cast down when you meet with such as will revile you,
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and speake evill by you, this will weaken the inward man.
and speak evil by you, this will weaken the inward man.
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The sixt meanes, if you would strengthen the inward man, is this, you must get faith: you must labour to bee strong in the Lord, you must goe about all things with Gods strength, and not with your owne:
The sixt means, if you would strengthen the inward man, is this, you must get faith: you must labour to be strong in the Lord, you must go about all things with God's strength, and not with your own:
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and therefore the Apostle saith, When I am weake, then I am strong:
and Therefore the Apostle Says, When I am weak, then I am strong:
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2 Cor. 12. 13. And I rejoyce in my infirmities, that the power of God may be seene in my weakenesse, that is, I rejoyce in those infirmities that discover my owne weakenesse to God, that I may not put any confidence thereby in my selfe.
2 Cor. 12. 13. And I rejoice in my infirmities, that the power of God may be seen in my weakness, that is, I rejoice in those infirmities that discover my own weakness to God, that I may not put any confidence thereby in my self.
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Againe, I rejoyce in my infirmities, because they are meanes to humble me.
Again, I rejoice in my infirmities, Because they Are means to humble me.
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Againe, I rejoyce in my infirmities and weakenesse, because hereby I feele my weakenesse, that I may goe out of my selfe, and depend wholly upon God:
Again, I rejoice in my infirmities and weakness, Because hereby I feel my weakness, that I may go out of my self, and depend wholly upon God:
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therefore when you goe about any businesse, or performe any holy action unto God, as you must doe it in Faith,
Therefore when you go about any business, or perform any holy actium unto God, as you must do it in Faith,
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so you must renounce all strength in your selves, and then God cannot but prosper your businesse or whatsoever good you goe about,
so you must renounce all strength in your selves, and then God cannot but prosper your business or whatsoever good you go about,
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when you goe about it with Gods strength, as Gideon did:
when you go about it with God's strength, as gideon did:
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and on the contrary the Lord hath pronounced a curse against him, that shall goe about any thing with his owne strength.
and on the contrary the Lord hath pronounced a curse against him, that shall go about any thing with his own strength.
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Iere. 17. 5. Cursed is the man that maketh flesh his Arme, that is, that goeth about any thing in confidence of his owne strength without Faith in me:
Jeremiah 17. 5. Cursed is the man that makes Flesh his Arme, that is, that Goes about any thing in confidence of his own strength without Faith in me:
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thus you see, that if you would bee strong in the inward man, you must get saving Faith in Christ.
thus you see, that if you would be strong in the inward man, you must get Saving Faith in christ.
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The seventh meanes, if you would strengthen the inward man, is this, you must get the spirit, all other wayes will nothing availe you,
The seventh means, if you would strengthen the inward man, is this, you must get the Spirit, all other ways will nothing avail you,
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except you get this, for this is that which makes them effectuall, and makes a difference betwixt men.
except you get this, for this is that which makes them effectual, and makes a difference betwixt men.
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Sampson was strong, and so were other men, but Sampson was stronger then other men,
Sampson was strong, and so were other men, but Sampson was Stronger then other men,
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because hee had the Spirit, and it is said of Iohn Baptist, that hee came in the spirit of Eliah;
Because he had the Spirit, and it is said of John Baptist, that he Come in the Spirit of Elijah;
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that which made a difference betweene Iohn and other men was the Spirit, he came in the spirit of Eliah, hee had the same spirit that Eliah had,
that which made a difference between John and other men was the Spirit, he Come in the Spirit of Elijah, he had the same Spirit that Elijah had,
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and therefore hee had the greater efficacy, if Iohn had not had this spirit, he had beene but as other men,
and Therefore he had the greater efficacy, if John had not had this Spirit, he had been but as other men,
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therefore whatsoever you doe, labour above all things to get the spirit, nothing will strengthen the inward man,
Therefore whatsoever you do, labour above all things to get the Spirit, nothing will strengthen the inward man,
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except you have the Spirit, it is the Spirit that makes the inward man to grow strong in the soule:
except you have the Spirit, it is the Spirit that makes the inward man to grow strong in the soul:
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And thus much for the meanes of the strengthning of the inward man, and for this point: we now proceed. [ By the Spirit: ]
And thus much for the means of the strengthening of the inward man, and for this point: we now proceed. [ By the Spirit: ]
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The next thing that is to be considered, is the meanes which the Apostle layes downe, whereby they may be strengthned in the inward man,
The next thing that is to be considered, is the means which the Apostle lays down, whereby they may be strengthened in the inward man,
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and that is, to have the Spirit:
and that is, to have the Spirit:
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that hee would grant you, &c. that you may be strengthned by the Spirit in the inward man:
that he would grant you, etc. that you may be strengthened by the Spirit in the inward man:
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as if he should say, if you would know what will strengthen you, it is the Spirit. Hence note this point.
as if he should say, if you would know what will strengthen you, it is the Spirit. Hence note this point.
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That whatsoever saving, or sanctifying grace, or strength of grace, every man hath, it all proceeds from the sanctifying spirit: I say, all the saving grace, all strength of grace comes from the Spirit,
That whatsoever Saving, or sanctifying grace, or strength of grace, every man hath, it all proceeds from the sanctifying Spirit: I say, all the Saving grace, all strength of grace comes from the Spirit,
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yet doe not mistake mee, as if I did exclude the Father and the Sonne, for they worke together in every act;
yet do not mistake me, as if I did exclude the Father and the Son, for they work together in every act;
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the Father workes not without the Sonne, the Sonne workes not without the Father, the Father and the Sonne worke not without the Spirit,
the Father works not without the Son, the Son works not without the Father, the Father and the Son work not without the Spirit,
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neither doth the Spirit worke without the Father and the Sonne, for what one doth all doth:
neither does the Spirit work without the Father and the Son, for what one does all does:
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but I ascribe the worke of sanctification unto the Spirit, because it is the proper worke of the Spirit to sanctifie,
but I ascribe the work of sanctification unto the Spirit, Because it is the proper work of the Spirit to sanctify,
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and hee is the strengthner of all grace, that is, all grace comes from the Father,
and he is the strengthener of all grace, that is, all grace comes from the Father,
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as the first cause of all things; and then throùgh Christ by the Spirit, Grace is wrought in the Soule;
as the First cause of all things; and then throùgh christ by the Spirit, Grace is wrought in the Soul;
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Therefore these three distinctions of the Trinity is good, the Father is of Himselfe, the Sonne is of the Father,
Therefore these three Distinctions of the Trinity is good, the Father is of Himself, the Son is of the Father,
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and the Holy Ghost is of the Father and the Sonne, that is, the Holy Ghost proceeds from the Father and the Sonne,
and the Holy Ghost is of the Father and the Son, that is, the Holy Ghost proceeds from the Father and the Son,
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and is sent unto the hearts of his Children to worke Grace, and Holinesse in them,
and is sent unto the hearts of his Children to work Grace, and Holiness in them,
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and it must needs be so that the holy Ghost is the onely Worker, and Strengthner of Grace,
and it must needs be so that the holy Ghost is the only Worker, and Strengthener of Grace,
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because proceeding from such a Holy Fountaine, as the Father and the Sonne is, he must needes bee Holy,
Because proceeding from such a Holy Fountain, as the Father and the Son is, he must needs be Holy,
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and the way to get Sanctification and Holinesse, is to get the holy Spirit. For in a thing that is sent to sanctifie, two things are required;
and the Way to get Sanctification and Holiness, is to get the holy Spirit. For in a thing that is sent to sanctify, two things Are required;
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First, hee that is sent to sanctifie must proceed from a holy Fountaine, but the Spirit doth proceed from a most holy and pure God;
First, he that is sent to sanctify must proceed from a holy Fountain, but the Spirit does proceed from a most holy and pure God;
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therefore it cannot chuse but be a holy worke, that Hee workes:
Therefore it cannot choose but be a holy work, that He works:
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Secondly, the second thing required in him that is sent to sanctifie, is this, that he subsist in sanctification, that is, that he depend not upon another for sanctification,
Secondly, the second thing required in him that is sent to sanctify, is this, that he subsist in sanctification, that is, that he depend not upon Another for sanctification,
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but that he be able to sanctifie himselfe:
but that he be able to sanctify himself:
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now this is the excellency of the holy Ghost, He is sanctification and holinesse it selfe, that is, subsisting in sanctification and abounding in holinesse,
now this is the excellency of the holy Ghost, He is sanctification and holiness it self, that is, subsisting in sanctification and abounding in holiness,
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and therefore able to strengthen the inward man.
and Therefore able to strengthen the inward man.
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But that you may more fully understand this point, I will show you how the Spirit strengthens the inward man,
But that you may more Fully understand this point, I will show you how the Spirit strengthens the inward man,
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and works holinesse and sanctification, and this will appeare in foure things.
and works holiness and sanctification, and this will appear in foure things.
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The first way how the spirit strengthens grace in the soule, is this, by giving unto the soule,
The First Way how the Spirit strengthens grace in the soul, is this, by giving unto the soul,
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an effectuall operative and powerfull facultie, and that is done by rearing the inward man in the soule,
an effectual operative and powerful faculty, and that is done by rearing the inward man in the soul,
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and setting up the building of grace, and this Hee doth by shedding abroad in the heart the blessed effects of grace unto every facultie:
and setting up the building of grace, and this He does by shedding abroad in the heart the blessed effects of grace unto every faculty:
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as the blood is infused into every veine, or as the soule goes through every part of the body,
as the blood is infused into every vein, or as the soul Goes through every part of the body,
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and so gives life unto it;
and so gives life unto it;
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so doth the Spirit goe through all the parts of the soule, by infusing spirituall life and power into them,
so does the Spirit go through all the parts of the soul, by infusing spiritual life and power into them,
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and therefore the Apostle calles it, Eph. 1. his effectuall power, that is, he hath such efficacy in working, that he infuseth spirituall life unto the whole soule.
and Therefore the Apostle calls it, Ephesians 1. his effectual power, that is, he hath such efficacy in working, that he infuseth spiritual life unto the Whole soul.
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The second way how the Spirit strengthens grace is this, when he hath set up the building,
The second Way how the Spirit strengthens grace is this, when he hath Set up the building,
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and swept every corner of the soule, then he inables the soule to doe more then it could doe by nature, by putting new habits and qualities in the soule:
and swept every corner of the soul, then he inables the soul to do more then it could do by nature, by putting new habits and qualities in the soul:
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as first, when a man can doe more then a naturall man can doe by nature,
as First, when a man can do more then a natural man can do by nature,
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then the Spirit hath added new habits;
then the Spirit hath added new habits;
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as for example, any hand can cut with a Chissell or the like instrument, but if he can by it make a picture, this is a worke above nature because no man can doe it unlesse he hath beene raught it.
as for Exampl, any hand can Cut with a Chissell or the like Instrument, but if he can by it make a picture, this is a work above nature Because no man can do it unless he hath been reached it.
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So when the Spirit comes into the heart, then it makes a man to doe more then naturally he can doe:
So when the Spirit comes into the heart, then it makes a man to do more then naturally he can do:
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water you know the nature of it is cold, but if you would have it of another quality,
water you know the nature of it is cold, but if you would have it of Another quality,
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then you must put a quality of fire into it.
then you must put a quality of fire into it.
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So the soule is dead, and cold by nature, but if a quality of the fire of the spirit be added unto it,
So the soul is dead, and cold by nature, but if a quality of the fire of the Spirit be added unto it,
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then it will be able to do more then it naturally can doe: therefore examine what new habits and qualities be in you:
then it will be able to do more then it naturally can do: Therefore examine what new habits and qualities be in you:
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whether you have a new habit of patience, love, hope, and experience, that is;
whither you have a new habit of patience, love, hope, and experience, that is;
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as patience begets experience, and experience hope, so where the spirit is, it doth beget new habits,
as patience begets experience, and experience hope, so where the Spirit is, it does beget new habits,
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and qualities in the soule, by which it is able to doe more then naturally it can doe:
and qualities in the soul, by which it is able to do more then naturally it can do:
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as I said, it first builds the house, and sweepes the roomes and then it fits,
as I said, it First builds the house, and sweeps the rooms and then it fits,
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and furnishes the roomes with new habits and qualities of grace.
and furnishes the rooms with new habits and qualities of grace.
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The third way how the Spirit strengthens grace, is this, when it hath given us new habits,
The third Way how the Spirit strengthens grace, is this, when it hath given us new habits,
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then it inables and helpes us to use these habits to good.
then it inables and helps us to use these habits to good.
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And herein appeares the power and excellency of the Spirit, not onely to give spirituall life,
And herein appears the power and excellency of the Spirit, not only to give spiritual life,
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and strength, but also to inable us to use that strength for the strengthning of the inward man:
and strength, but also to inable us to use that strength for the strengthening of the inward man:
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there may bee qualities, and habits in the soule, and yet want power to use them:
there may be qualities, and habits in the soul, and yet want power to use them:
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as for example, a man that is asleepe, hee hath habits and qualities, but hee wants power to use them,
as for Exampl, a man that is asleep, he hath habits and qualities, but he Wants power to use them,
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or as a man that hath an instrument that will sound well, but hee wants skill to use it,
or as a man that hath an Instrument that will found well, but he Wants skill to use it,
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so many men they have habits and qualities, but because they want power to use them,
so many men they have habits and qualities, but Because they want power to use them,
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therfore they are not strengthned in the inward man: but he that hath the Spirit hath withall power to use those habits to good:
Therefore they Are not strengthened in the inward man: but he that hath the Spirit hath withal power to use those habits to good:
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therefore it is said, that they spake as the Spirit gave them vtterance, that is, they had power from the Spirit, to speake, to doe, to use those habits which were in them:
Therefore it is said, that they spoke as the Spirit gave them utterance, that is, they had power from the Spirit, to speak, to do, to use those habits which were in them:
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thus Sampson by the power of the Spirit, had power to use his strength, Acts 4. 32. It is said that the Apostles spake boldly, that is, they had power,
thus Sampson by the power of the Spirit, had power to use his strength, Acts 4. 32. It is said that the Apostles spoke boldly, that is, they had power,
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for you must know that there may be common graces in the heart, and yet want power,
for you must know that there may be Common graces in the heart, and yet want power,
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but when the Spirit comes, then it puts strength in the inward man to worke accordingly.
but when the Spirit comes, then it puts strength in the inward man to work accordingly.
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Thus it is said, that the Spirit came upon Saul, and hee prophesied, that is, hee was able to doe more, then before he could doe:
Thus it is said, that the Spirit Come upon Saul, and he prophesied, that is, he was able to do more, then before he could do:
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and yet know that you may have true grace, and yet now and then for the present want action, you may want a power to doe ought with it,
and yet know that you may have true grace, and yet now and then for the present want actium, you may want a power to do ought with it,
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and it is then when the Spirit seemes to absent himselfe from the soule, and this was that which the Apostle spake of in Heb. 11. Brethren you have forgotten the consolation, that is, your spirituall strength and power be hid as dead and forgotten,
and it is then when the Spirit seems to absent himself from the soul, and this was that which the Apostle spoke of in Hebrew 11. Brothers you have forgotten the consolation, that is, your spiritual strength and power be hid as dead and forgotten,
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but the Spirit will returne, and you shall finde your power to good againe.
but the Spirit will return, and you shall find your power to good again.
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The fourth way whereby the Spirit strengthens grace in the soule, is, by giving efficacy and power unto the meanes of growth, which is a speciall meanes for the strengthning of the inward man,
The fourth Way whereby the Spirit strengthens grace in the soul, is, by giving efficacy and power unto the means of growth, which is a special means for the strengthening of the inward man,
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for as hee sets up the building, and furnisheth the roomes, and gives power unto the soule to use them,
for as he sets up the building, and furnisheth the rooms, and gives power unto the soul to use them,
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so that which makes all these effectuall, is this, when hee gives power and efficacy unto the meanes that are for the strengthning of the inward man:
so that which makes all these effectual, is this, when he gives power and efficacy unto the means that Are for the strengthening of the inward man:
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now you know that the Word is the onely meanes to worke new habits, and qualities in us, to call us and beget us unto Christ.
now you know that the Word is the only means to work new habits, and qualities in us, to call us and beget us unto christ.
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And if the Spirit should not adde this unto it: namely, efficacy, it would never beget us unto Christ:
And if the Spirit should not add this unto it: namely, efficacy, it would never beget us unto christ:
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therefore this is the meanes to make all effectuall, it gives a blessing unto the meanes of grace;
Therefore this is the means to make all effectual, it gives a blessing unto the means of grace;
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the Word alone without the Spirit, is as I told you, but as a scabberd without a sword,
the Word alone without the Spirit, is as I told you, but as a scabbard without a sword,
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or a sword without a hand, that will doe no good though you should stand in never so much need,
or a sword without a hand, that will do no good though you should stand in never so much need,
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therefore the Apostle joynes them together, Act. 20. 32. he calles it the Word of his grace, that is, the spirit must worke grace by it,
Therefore the Apostle joins them together, Act. 20. 32. he calls it the Word of his grace, that is, the Spirit must work grace by it,
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or else the Word will nothing availe you.
or Else the Word will nothing avail you.
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Againe, prayer is a meanes to strengthen the inward man, but if the Spirit bee nor joyned with it, it is nothing worth,
Again, prayer is a means to strengthen the inward man, but if the Spirit bee nor joined with it, it is nothing worth,
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and therefore the holy Ghost saith, pray in the holy Ghost, that is, if you pray not by the power of the holy Ghost, you will never obtaine grace or sanctification.
and Therefore the holy Ghost Says, pray in the holy Ghost, that is, if you pray not by the power of the holy Ghost, you will never obtain grace or sanctification.
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The Spirit is unto the meanes of grace, as raine is unto the plants;
The Spirit is unto the means of grace, as rain is unto the plants;
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raine makes plants to thrive and grow, so the spirit makes the inward man to grow in holinesse:
rain makes plants to thrive and grow, so the Spirit makes the inward man to grow in holiness:
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therefore it is the promise that God makes unto his Church in the Scripture, that hee will powre water upon the dry ground.
Therefore it is the promise that God makes unto his Church in the Scripture, that he will pour water upon the dry ground.
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The heart that before was barren in grace and holinesse, shall now spring up in holinesse,
The heart that before was barren in grace and holiness, shall now spring up in holiness,
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and grow strong in the inward man, and this shall be when I shall powre my Spirit upon them,
and grow strong in the inward man, and this shall be when I shall pour my Spirit upon them,
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therefore you see how the Spirit doth strengthen grace in the soule, by building and setting up the building of grace in the soule,
Therefore you see how the Spirit does strengthen grace in the soul, by building and setting up the building of grace in the soul,
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and then by furnishing the roomes with new habits, and qualities of grace, and then by giving power unto the soule to use those habits to good,
and then by furnishing the rooms with new habits, and qualities of grace, and then by giving power unto the soul to use those habits to good,
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and then by giving a blessing unto all the meanes of grace. The use of this stands thus;
and then by giving a blessing unto all the means of grace. The use of this Stands thus;
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If the Spirit be the onely meanes to strengthen the inward man, then it will follow that whosoever hath not the holy Ghost hath not this strength,
If the Spirit be the only means to strengthen the inward man, then it will follow that whosoever hath not the holy Ghost hath not this strength,
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and whatsoever strength a man may seeme to have unto himselfe, if it proceed not from the Spirit, it is no true strength,
and whatsoever strength a man may seem to have unto himself, if it proceed not from the Spirit, it is no true strength,
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but a false and counterfeit strength: for a man may thus argue, from the cause unto the effect:
but a false and counterfeit strength: for a man may thus argue, from the cause unto the Effect:
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the true cause of strength must needs bring forth strong effects, and on the contrary that which is not the cause of strength, cannot bring forth the effects of strength:
the true cause of strength must needs bring forth strong effects, and on the contrary that which is not the cause of strength, cannot bring forth the effects of strength:
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so I may reason, that no naturall strength can bring forth the strength of the inward man,
so I may reason, that no natural strength can bring forth the strength of the inward man,
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because it wants the ground of all strength which is the Spirit:
Because it Wants the ground of all strength which is the Spirit:
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and therefore you may have a flash or a seeming power of strength, such as the Virgins had, Matth. 25. that seemed to be strong in the inward man,
and Therefore you may have a flash or a seeming power of strength, such as the Virgins had, Matthew 25. that seemed to be strong in the inward man,
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but it was but a fained strength because they had not the Spirit: it is the Spirit that must give you assurance of salvation and happinesse.
but it was but a feigned strength Because they had not the Spirit: it is the Spirit that must give you assurance of salvation and happiness.
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And I have chosen this point especially in regard of the present occasion, the receiving of the Sacrament,
And I have chosen this point especially in regard of the present occasion, the receiving of the Sacrament,
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before which you are especially to examine your selves whether you have this or no, which if you have not,
before which you Are especially to examine your selves whither you have this or no, which if you have not,
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then you have neither strength in the inward man, nor any right or interest unto Christ:
then you have neither strength in the inward man, nor any right or Interest unto christ:
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For I may well follow the Apostles rule, that they that are Christs have the Spirit, 1 Cor. 2. 10. The Spirit searcheth the deepe things of God, which hee hath revealed unto us by his Spirit:
For I may well follow the Apostles Rule, that they that Are Christ have the Spirit, 1 Cor. 2. 10. The Spirit Searches the deep things of God, which he hath revealed unto us by his Spirit:
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Ephes. 1. 13. You were sealed with the Spirit of promise, Rom. 8. 11. That they should bee raised by the Spirit that dwelleth in them: and againe, as many as are led by the Spirit of God, they are the sonnes of God:
Ephesians 1. 13. You were sealed with the Spirit of promise, Rom. 8. 11. That they should be raised by the Spirit that dwells in them: and again, as many as Are led by the Spirit of God, they Are the Sons of God:
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thus you see that it stands you upon to examine your selves whether you have the Spirit:
thus you see that it Stands you upon to examine your selves whither you have the Spirit:
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but above all places, there are two places, which prove the necessity of having the Spirit, the one is this place which is my text, That you may be strengthned by the Spirit in the inward man, and the other is the place which Saint Iohn hath in 1 Iohn 3. 14. By this wee know that we are translated from death unto life,
but above all places, there Are two places, which prove the necessity of having the Spirit, the one is this place which is my text, That you may be strengthened by the Spirit in the inward man, and the other is the place which Saint John hath in 1 John 3. 14. By this we know that we Are translated from death unto life,
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because we love the brethren: it is a signe to judge of your spirituall strength by your love;
Because we love the brothers: it is a Signen to judge of your spiritual strength by your love;
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if we be united in the bond of love, it is a signe that wee have the Spirit,
if we be united in the bound of love, it is a Signen that we have the Spirit,
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and having the Spirit, it is the cause that we are translated, that is, changed; so that you must be changelings from sinne to grace, before you can be saved.
and having the Spirit, it is the cause that we Are translated, that is, changed; so that you must be changelings from sin to grace, before you can be saved.
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Examine therefore, what effectuall spirituall strength you have, what spirituall love there is amongst you,
Examine Therefore, what effectual spiritual strength you have, what spiritual love there is among you,
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and so accordingly you may judge of your estates, whether you have any right or interest unto Christ:
and so accordingly you may judge of your estates, whither you have any right or Interest unto christ:
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and that I may helpe you in this thing, I will lay downe some signes by which you shall know whether you have the Spirit.
and that I may help you in this thing, I will lay down Some Signs by which you shall know whither you have the Spirit.
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The first signe whereby you shall know, whether you have the sanctifying Spirit or no, is this, if you have the sanctifying Spirit you will be full of fire, that is, it will fill you with spirituall heat, and zeale;
The First Signen whereby you shall know, whither you have the sanctifying Spirit or no, is this, if you have the sanctifying Spirit you will be full of fire, that is, it will fill you with spiritual heat, and zeal;
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now if you finde this in you, then it is the sanctifying Spirit, and therefore Iohn saith of Christ, Matth. 3. 11. that hee will baptize them with the Spirit and with fire, that is, he will baptize you with that Spirit whose nature is as fire, that will fill you full of spirituall heate and zeale,
now if you find this in you, then it is the sanctifying Spirit, and Therefore John Says of christ, Matthew 3. 11. that he will baptise them with the Spirit and with fire, that is, he will baptise you with that Spirit whose nature is as fire, that will fill you full of spiritual heat and zeal,
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and therefore it is said, Act. 2. 3. that they had tongues as of fire,
and Therefore it is said, Act. 2. 3. that they had tongues as of fire,
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and againe, it is said that the Apostles were stirred up with boldnesse to speake, that is,
and again, it is said that the Apostles were stirred up with boldness to speak, that is,
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when they saw God dishonoured, this Spirit kindled a holy zeale in them, it set their hearts on fire, it set their tongues on fire;
when they saw God dishonoured, this Spirit kindled a holy zeal in them, it Set their hearts on fire, it Set their tongues on fire;
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so when the spirit enters into the heart of a Christian, it will fill it full of heate,
so when the Spirit enters into the heart of a Christian, it will fill it full of heat,
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and zeale, the heart, the tongue, the hands, the feete, and all the rest of the parts will be full of the heate of the spirit.
and zeal, the heart, the tongue, the hands, the feet, and all the rest of the parts will be full of the heat of the Spirit.
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And it is unpossible that any man should have true zeale, except hee have the spirit:
And it is unpossible that any man should have true zeal, except he have the Spirit:
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therefore it is said that they spake with new tongues, as the spirit gave them utterance, they spake with a great deale of zeale, of another nature and qualitie then they did before:
Therefore it is said that they spoke with new tongues, as the Spirit gave them utterance, they spoke with a great deal of zeal, of Another nature and quality then they did before:
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Well then, examine what heat and zeale you have in your actions; so much heate, so much spirit:
Well then, examine what heat and zeal you have in your actions; so much heat, so much Spirit:
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Hee shall baptize you with the Spirit and with fire.
He shall baptise you with the Spirit and with fire.
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If you have the sanctifying Spirit you shall know it by the zeale that is in you, in the performance of holy duties,
If you have the sanctifying Spirit you shall know it by the zeal that is in you, in the performance of holy duties,
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therefore, I say, this is an excellent signe, whereby a man may know, whether he have the spirit or no.
Therefore, I say, this is an excellent Signen, whereby a man may know, whither he have the Spirit or no.
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Now, that a man may know this the better, I will make it cleere by this example;
Now, that a man may know this the better, I will make it clear by this Exampl;
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Take a bottle that is full of water, and another that is full of Aqua-vitae, looke upon them outwardly and they are all one in colour,
Take a Bottle that is full of water, and Another that is full of Aquavitae, look upon them outwardly and they Are all one in colour,
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but if you taste, the one is hote and lively, but the other is cold and rawe,
but if you taste, the one is hight and lively, but the other is cold and raw,
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so if you looke unto the outward formall actions of wicked men, they have the same colour that the actions of the holy men have,
so if you look unto the outward formal actions of wicked men, they have the same colour that the actions of the holy men have,
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but if you taste them, examine their lives, and search into their hearts, you shall finde a great difference;
but if you taste them, examine their lives, and search into their hearts, you shall find a great difference;
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the one of them it may be, may seeme to have life and heate in them, but they want the Spirit:
the one of them it may be, may seem to have life and heat in them, but they want the Spirit:
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for they have neither a loathing of sinne, nor power to resist sinne;
for they have neither a loathing of sin, nor power to resist sin;
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they may put a false colour upon their actions but it will not hold, they may restraine some lusts for some ends,
they may put a false colour upon their actions but it will not hold, they may restrain Some Lustiest for Some ends,
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but such cannot master and subdue them, and it may heat a part of his heart,
but such cannot master and subdue them, and it may heat a part of his heart,
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but it cannot heat all his heart;
but it cannot heat all his heart;
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but where the sanctifying Spirit comes, it heats all the soule, kindles a holy fire in all the faculties, to burne up sinne which is there;
but where the sanctifying Spirit comes, it heats all the soul, kindles a holy fire in all the faculties, to burn up sin which is there;
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And this was the difference betweene Iohn Baptists Baptisme, and the Baptisme of Christ. Iohn would baptize them with water;
And this was the difference between John Baptists Baptism, and the Baptism of christ. John would baptise them with water;
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but Christ in the spirit and with fire:
but christ in the Spirit and with fire:
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therefore examine what heat there is in you against evill, and what zeale there is in you to good, are you cold in prayer, in conference, in the Communion of Saints, it is a signe that you have not the spirit:
Therefore examine what heat there is in you against evil, and what zeal there is in you to good, Are you cold in prayer, in conference, in the Communion of Saints, it is a Signen that you have not the Spirit:
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it may be you heare, and reade, and pray, and conferre, but see with what heat you doe them.
it may be you hear, and read, and pray, and confer, but see with what heat you do them.
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Is it with you in these things, as the Apostle would have you to be in earthly, 1 Cor. 7. 30. 31. To sorrow, as if yee sorrowed not;
Is it with you in these things, as the Apostle would have you to be in earthly, 1 Cor. 7. 30. 31. To sorrow, as if ye sorrowed not;
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to use the world as if you used it not:
to use the world as if you used it not:
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doe you performe holy duties with that coldnesse as if you cared not whether you did them,
do you perform holy duties with that coldness as if you cared not whither you did them,
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or did them not, doe you heare as if you heard not, and doe you receive the Sacrament as if you received it not,
or did them not, do you hear as if you herd not, and do you receive the Sacrament as if you received it not,
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and doe you pray as if you prayed not, and doe you love as if you loved it not:
and do you pray as if you prayed not, and do you love as if you loved it not:
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then surely, you have not the Spirit:
then surely, you have not the Spirit:
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And on the contrary, if you finde spirituall heat and zeale in you, a nimblenesse and quicknesse to good, it is a signe that you have the Spirit,
And on the contrary, if you find spiritual heat and zeal in you, a nimbleness and quickness to good, it is a Signen that you have the Spirit,
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for it is the propertie of the Spirit to heate the soule; therefore the Prophet saith, That the zeale of thine House hath even eaten mee up:
for it is the property of the Spirit to heat the soul; Therefore the Prophet Says, That the zeal of thine House hath even eaten me up:
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Intimating, I have such a measure of zeale wrought in mee by thy Spirit, that I cannot see thee in the least measure dishonoured,
Intimating, I have such a measure of zeal wrought in me by thy Spirit, that I cannot see thee in the least measure dishonoured,
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but I must burne with zeale. Therefore examine, what zeale you have for God and godlinesse;
but I must burn with zeal. Therefore examine, what zeal you have for God and godliness;
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are you hot for the things of the world, and cold for grace and holinesse; whatsoever you thinke of your selves, yet you have not the sanctifying Spirit.
Are you hight for the things of the world, and cold for grace and holiness; whatsoever you think of your selves, yet you have not the sanctifying Spirit.
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There is not a holy man or woman, that belongs unto Christ, but they have this holy fire in them,
There is not a holy man or woman, that belongs unto christ, but they have this holy fire in them,
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and yet I would not have you to mistake mee, as if every Christian did attaine unto the like heate and zeale as others doe:
and yet I would not have you to mistake me, as if every Christian did attain unto the like heat and zeal as Others doe:
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For you must know that some have more, some have lesse, according unto the measure of the sanctifying Spirit that they have,
For you must know that Some have more, Some have less, according unto the measure of the sanctifying Spirit that they have,
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but this you must know, that you must be full of heate, full in some measure answerable unto the measure of the sanctifying Spirit;
but this you must know, that you must be full of heat, full in Some measure answerable unto the measure of the sanctifying Spirit;
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but if you finde no heate at all in you, then you have not a graine of the Spirit:
but if you find no heat At all in you, then you have not a grain of the Spirit:
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not to be hot is to bee luke-warme, and luke-warmenesse, is that which God hates; it is a temper mixt, which is both loathsome to nature and odious to God.
not to be hight is to be lukewarm, and lukewarmness, is that which God hates; it is a temper mixed, which is both loathsome to nature and odious to God.
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Revel. 3. 15. the Laodiceans were neither hotte nor cold but luke-warme, that is, they had neither heate to good,
Revel. 3. 15. the Laodiceans were neither hot nor cold but lukewarm, that is, they had neither heat to good,
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nor so cold as to forsake the truth.
nor so cold as to forsake the truth.
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Sinne and holinesse stood in aequilibrio together, and they had as good a minde unto the one, as unto the other;
Sin and holiness stood in Equilibrium together, and they had as good a mind unto the one, as unto the other;
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now because it was thus with them, therefore saith God;
now Because it was thus with them, Therefore Says God;
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I will spue them cut, and then in the next verse, hee exhorts them to be zealous and amend; except you labour to bee hot in the Spirit you cannot be saved.
I will spue them Cut, and then in the next verse, he exhorts them to be zealous and amend; except you labour to be hight in the Spirit you cannot be saved.
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Titus 2. 14. the Apostle saith, That Christ dyed, that hee might purchase unto himselfe a people zealous of good workes:
Titus 2. 14. the Apostle Says, That christ died, that he might purchase unto himself a people zealous of good works:
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this zeale must not bee a constrained zeale, but a willing zeale, and if there were no other motive to move men to bee zealous but this,
this zeal must not be a constrained zeal, but a willing zeal, and if there were no other motive to move men to be zealous but this,
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because Christ came to redeeme them, for this end that they might be zealous for his glory,
Because christ Come to Redeem them, for this end that they might be zealous for his glory,
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if there bee any sparke of the fire of the Spirit in him, it will burne at Christs dishonour:
if there be any spark of the fire of the Spirit in him, it will burn At Christ dishonour:
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and if Christ came unto this end to make men zealous, then surely Christ will not loose his end,
and if christ Come unto this end to make men zealous, then surely christ will not lose his end,
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but they that Christ will save, shall be zealous:
but they that christ will save, shall be zealous:
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therefore I beseech you labour to be strong in the inward man, and labour to get the Spirit that you may be zealous:
Therefore I beseech you labour to be strong in the inward man, and labour to get the Spirit that you may be zealous:
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but alas, men have drunke too much of this Cup of giddinesse, they thinke they need not be so zealous as they are:
but alas, men have drunk too much of this Cup of giddiness, they think they need not be so zealous as they Are:
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but I say, if you be not, it is a signe that you have not the Spirit:
but I say, if you be not, it is a Signen that you have not the Spirit:
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especially it stands men now upon, if they have any holy zeale in them to show it:
especially it Stands men now upon, if they have any holy zeal in them to show it:
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I say, it is time you should show it when you see such halting betweene two opinions, show your zeale by hating,
I say, it is time you should show it when you see such halting between two opinions, show your zeal by hating,
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and abhorring popery, and by labouring to draw men from it:
and abhorring popery, and by labouring to draw men from it:
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especially, now when we see men so desirous to goe into Egypt againe, which is to be lamented in these dayes,
especially, now when we see men so desirous to go into Egypt again, which is to be lamented in these days,
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for which the Lord hath stretcht out his hand against us:
for which the Lord hath stretched out his hand against us:
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but where is our zeale? what spirituall heate is there in us, where are these men that at such a time would have beene hot and zealous? nay, where are the generation of these men? surely, they are all gone,
but where is our zeal? what spiritual heat is there in us, where Are these men that At such a time would have been hight and zealous? nay, where Are the generation of these men? surely, they Are all gone,
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for there is no heate and zeale left: it is true we abound in knowledge; we have the same knowledge that they had, but we want their zeale and spirit,
for there is no heat and zeal left: it is true we abound in knowledge; we have the same knowledge that they had, but we want their zeal and Spirit,
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and we have the same gifts but we want their Spirit:
and we have the same Gifts but we want their Spirit:
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but let us now at length shew our selves to be in the spirit, to have the Spirit in vs, by our zeale against evill.
but let us now At length show our selves to be in the Spirit, to have the Spirit in us, by our zeal against evil.
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But you will say that many holy men that have the Spirit, yet are not so hot and zealous against evill but are marvellous milde and patient:
But you will say that many holy men that have the Spirit, yet Are not so hight and zealous against evil but Are marvellous mild and patient:
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therefore a man may have the Spirit, and yet not bee zealous.
Therefore a man may have the Spirit, and yet not be zealous.
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First, to this I answer, that holy men may have pits, wherein they may be falne.
First, to this I answer, that holy men may have pits, wherein they may be fallen.
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1690
They may have drosse aswell as Gold, and hence they may bee drawne by a strong passion and lust, not justly to weigh sinnes aright, whence ariseth remissenesse,
They may have dross aswell as Gold, and hence they may be drawn by a strong passion and lust, not justly to weigh Sins aright, whence arises remissness,
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and neglect, both in doing good, and resisting evill: but this in a regenerate man, I call but a passion because it continues not:
and neglect, both in doing good, and resisting evil: but this in a regenerate man, I call but a passion Because it continues not:
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for prayer, and the preaching of the pure Word, will recover this againe, that is, will recover his strength and make him zealous against sinnes,
for prayer, and the preaching of the pure Word, will recover this again, that is, will recover his strength and make him zealous against Sins,
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but if you see a man (whatsoever profession hee makes of Christ) that can winke at sinne,
but if you see a man (whatsoever profession he makes of christ) that can wink At sin,
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and not bee moved at it, and the Word nor prayer doth not kindle this holy Fire in him,
and not be moved At it, and the Word nor prayer does not kindle this holy Fire in him,
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then certainely that man is a dead man; there is no sparke of holinesse in him:
then Certainly that man is a dead man; there is no spark of holiness in him:
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1696
therefore I may say unto every holy man, as they were used to say to Haniball, that hee had fire in him, but hee wanted blowing:
Therefore I may say unto every holy man, as they were used to say to Hannibal, that he had fire in him, but he wanted blowing:
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so I say unto you if you have the Spirit, you have heate in you,
so I say unto you if you have the Spirit, you have heat in you,
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but if this heate doth not appeare at all times, or at sometimes, it is because it wants blowing;
but if this heat does not appear At all times, or At sometime, it is Because it Wants blowing;
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for when they have a just occasion to exercise the strength of the inward man for Gods glory, they will show that they have zeale in them,
for when they have a just occasion to exercise the strength of the inward man for God's glory, they will show that they have zeal in them,
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and be hot and lively to good, and not dead in sinne:
and be hight and lively to good, and not dead in sin:
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for this is the difference betweene a man that is dead, and a man that is in a swone, take a man that is in a swone,
for this is the difference between a man that is dead, and a man that is in a swoon, take a man that is in a swoon,
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if Aqua-vitae and rubbing of his joynts will not recover him it is a signe that he is dead,
if Aquavitae and rubbing of his Joints will not recover him it is a Signen that he is dead,
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so if the Word will not worke heate in you, it is a signe that you are more then in a swone, you are already dead in the inward man:
so if the Word will not work heat in you, it is a Signen that you Are more then in a swoon, you Are already dead in the inward man:
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it is said of the Adamant it will not be heated with fire, so I may say if the Word will not heate you when you are rubbed with it, is a signe you are like the Adamant dead unto grace.
it is said of the Adamant it will not be heated with fire, so I may say if the Word will not heat you when you Are rubbed with it, is a Signen you Are like the Adamant dead unto grace.
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Secondly to this I answer, that howsoever some men that are sanctified are not so zealous as are some hypocrites, which is true;
Secondly to this I answer, that howsoever Some men that Are sanctified Are not so zealous as Are Some Hypocrites, which is true;
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yet I say it is no good argument to say, that because counterfeit druggs, and wares have the same sent and smell, that the good wares have, that thererefore they are as good,
yet I say it is no good argument to say, that Because counterfeit drugs, and wares have the same sent and smell, that the good wares have, that thererefore they Are as good,
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or that the good wares have not the like;
or that the good wares have not the like;
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but it were better to say that they have not the same, and that the difference is in this, that the affections have a false dye and glosse put upon them:
but it were better to say that they have not the same, and that the difference is in this, that the affections have a false die and gloss put upon them:
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and so there is a false and counterfeit zeale, and there is a true zeale.
and so there is a false and counterfeit zeal, and there is a true zeal.
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As there may be yellow peeces counterfeit, aswell as yellow peeces true mettall, so there may be counterfeit fire, as well as true fire;
As there may be yellow Pieces counterfeit, aswell as yellow Pieces true mettle, so there may be counterfeit fire, as well as true fire;
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this then I say, men may bee sanctified, and yet be milde, and not of so hot and fiery a disposition.
this then I say, men may be sanctified, and yet be mild, and not of so hight and fiery a disposition.
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They may not so burne in the Spirit as others doe, but yet it is not good to conclude that it matters not therefore whether you be zealous or no:
They may not so burn in the Spirit as Others do, but yet it is not good to conclude that it matters not Therefore whither you be zealous or no:
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for howsoever it is true in him, yet it may be false in thee, and know also that this meekenesse is joyned with much holy Zeale,
for howsoever it is true in him, yet it may be false in thee, and know also that this meekness is joined with much holy Zeal,
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though it be not outwardly expressed;
though it be not outwardly expressed;
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for as certainely, as where true fire is, there is heate, so where there is the Spirit, there is zeale,
for as Certainly, as where true fire is, there is heat, so where there is the Spirit, there is zeal,
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therefore examine whether you have heate in you, if you have not, you have not the Spirit.
Therefore examine whither you have heat in you, if you have not, you have not the Spirit.
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The second signe whereby you shall know, whether you have the sanctifying Spirit or no, is this:
The second Signen whereby you shall know, whither you have the sanctifying Spirit or no, is this:
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If you finde that you are not onely able to doe more, then you could naturally;
If you find that you Are not only able to do more, then you could naturally;
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but you have also holinesse joyned with it.
but you have also holiness joined with it.
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This signe I make of two parts, because a man may do many things that may carry a show above nature and yet want holinesse;
This Signen I make of two parts, Because a man may do many things that may carry a show above nature and yet want holiness;
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but if they bee above nature, and then have holinesse joyned with them, then it is a signe that you have the sanctifying Spirit.
but if they be above nature, and then have holiness joined with them, then it is a Signen that you have the sanctifying Spirit.
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First, I say, it will make you to doe more then you could doe by nature, it puts another manner of strength in you, by which you are able to doe these things, which before you were not able to doe;
First, I say, it will make you to do more then you could do by nature, it puts Another manner of strength in you, by which you Are able to do these things, which before you were not able to do;
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as for example, it will worke in you a patience above a naturall patience;
as for Exampl, it will work in you a patience above a natural patience;
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this wee see in Christ himselfe when he was crucified he opened not his mouth, he was like a lambe;
this we see in christ himself when he was Crucified he opened not his Mouth, he was like a lamb;
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he had more then naturall patience: this is true in Paul, Peter, and the rest of the Saints.
he had more then natural patience: this is true in Paul, Peter, and the rest of the Saints.
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Againe, it works in us love above a naturall love, therefore it is said, that Christ was full of love, hee had compassion on the multitude. Againe, it works in a man a joy more then naturall joy;
Again, it works in us love above a natural love, Therefore it is said, that christ was full of love, he had compassion on the multitude. Again, it works in a man a joy more then natural joy;
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this wee see in Paul and Silas, when they were in prison they sang for Ioy, and the Disciples in the Acts, rejoyced that they were thought worthy to suffer for Christ.
this we see in Paul and Silas, when they were in prison they sang for Joy, and the Disciples in the Acts, rejoiced that they were Thought worthy to suffer for christ.
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Againe, it workes in a man boldnesse, above naturall boldnesse;
Again, it works in a man boldness, above natural boldness;
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and therefore it is said, Acts 4. 14. that they preached the Word with great boldnesse, that is, with a boldnesse above a naturall boldnesse:
and Therefore it is said, Acts 4. 14. that they preached the Word with great boldness, that is, with a boldness above a natural boldness:
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and so Luther, he was indued with this Spirit of boldnesse;
and so Luther, he was endued with this Spirit of boldness;
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because else he would never be so bold in the defence of the truth, if he had not had another Spirit in him.
Because Else he would never be so bold in the defence of the truth, if he had not had Another Spirit in him.
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Againe, it workes in a man wisedome, above a naturall wisedome, 1. Sam. 18. 12. it is said of David, that the Spirit of the Lord was with him:
Again, it works in a man Wisdom, above a natural Wisdom, 1. Sam. 18. 12. it is said of David, that the Spirit of the Lord was with him:
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and therefore Saul was afraid of him;
and Therefore Saul was afraid of him;
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and so Abimelech feared Abraham, because he saw in him a great measure of wisdome and discretion.
and so Abimelech feared Abraham, Because he saw in him a great measure of Wisdom and discretion.
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Againe, it works in a man strength above naturall strength; because with the strength of nature, they have another added to it.
Again, it works in a man strength above natural strength; Because with the strength of nature, they have Another added to it.
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Againe, it will make you see above a naturall sight;
Again, it will make you see above a natural sighed;
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therefore it is said, they shall not need to teach one another, but they shall bee all taught of God:
Therefore it is said, they shall not need to teach one Another, but they shall be all taught of God:
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they shall see into the excellencies that are in God.
they shall see into the excellencies that Are in God.
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Now examine your selves, whether you have the Spirit or no, I say, by this if you have this power to worke above nature.
Now examine your selves, whither you have the Spirit or no, I say, by this if you have this power to work above nature.
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For if you haue the Spirit, you shall finde your selves able to keepe downe your lusts, have power and abilitie to sanctifie the Sabbath, power to pray, power to heare, power to conferre, power to meditate, power to love, power to obey, all above nature;
For if you have the Spirit, you shall find your selves able to keep down your Lustiest, have power and ability to sanctify the Sabbath, power to pray, power to hear, power to confer, power to meditate, power to love, power to obey, all above nature;
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a power to forsake life, and libertie, riches, and honour, pleasure, and all things if they come in competition with Christ, which no man will doe except hee have the Spirit.
a power to forsake life, and liberty, riches, and honour, pleasure, and all things if they come in competition with christ, which no man will do except he have the Spirit.
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Secondly, as it giues strength and other excellent qualities above nature, so it addes unto it holinesse;
Secondly, as it gives strength and other excellent qualities above nature, so it adds unto it holiness;
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it puts a tincture, and a good dye upon all your actions, it warmeth the gift of the minde,
it puts a tincture, and a good die upon all your actions, it warmeth the gift of the mind,
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and puts the heart in a frame of grace: many men have a kinde of strength, but they want holinesse and sanctification with it;
and puts the heart in a frame of grace: many men have a kind of strength, but they want holiness and sanctification with it;
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now a man is said to bee a holy man, when the soule is separated and divorc'st from things that are contrary to its salvation and happinesse,
now a man is said to be a holy man, when the soul is separated and divorc'st from things that Are contrary to its salvation and happiness,
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and joyned and united unto Christ wholly and totally; then and not till then, is a man a true holy man:
and joined and united unto christ wholly and totally; then and not till then, is a man a true holy man:
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it is with a holy man in this case, as it is with a spouse, shee is separated from others, and united unto her husband:
it is with a holy man in this case, as it is with a spouse, she is separated from Others, and united unto her husband:
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therefore they that have the Spirit, have holinesse with it: the vessels in the time of the Law they were holy vessels;
Therefore they that have the Spirit, have holiness with it: the vessels in the time of the Law they were holy vessels;
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because they were appointed for Gods worship:
Because they were appointed for God's worship:
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in like manner, when the Spirit comes into the heart, it sanctifies it, and makes him a holy man, by making him in all his aymes and ends, to pitch upon Gods glory,
in like manner, when the Spirit comes into the heart, it Sanctifies it, and makes him a holy man, by making him in all his aims and ends, to pitch upon God's glory,
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and this can no man doe till Christ bee his.
and this can no man do till christ be his.
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As in the Canticles, the Church saith, I am my beloveds, and my beloved is mine:
As in the Canticles, the Church Says, I am my beloveds, and my Beloved is mine:
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that is, because hee is my husband, and I am his spouse;
that is, Because he is my husband, and I am his spouse;
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therefore I will labour to be like him in holinesse, and our Saviour prayeth for this holinesse for his Disciples, Iohn 17. 17. Sanctifie them through thy truth, thy Word is truth:
Therefore I will labour to be like him in holiness, and our Saviour Prayeth for this holiness for his Disciples, John 17. 17. Sanctify them through thy truth, thy Word is truth:
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the Word is the meanes to worke holinesse in them:
the Word is the means to work holiness in them:
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when the Word comes, then comes holinesse, but when profit or pleasure comes to take place,
when the Word comes, then comes holiness, but when profit or pleasure comes to take place,
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then the Spirit of holinesse is as it were pluckt from them, but when they have the Spirit then they see the vanity of these earthly things,
then the Spirit of holiness is as it were plucked from them, but when they have the Spirit then they see the vanity of these earthly things,
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and therefore it is that men are deceived with false and counterfeit wares, because they want the Spirit of discerning,
and Therefore it is that men Are deceived with false and counterfeit wares, Because they want the Spirit of discerning,
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but when the Spirit of God comes into the heart of a Christian, then it showes him the vanity of these things,
but when the Spirit of God comes into the heart of a Christian, then it shows him the vanity of these things,
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and this he doth by enlightning the mind: and therefore it is that they are kept from playing the adulteresses with these things,
and this he does by enlightening the mind: and Therefore it is that they Are kept from playing the Adulteresses with these things,
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because they have the Spirit of discerning:
Because they have the Spirit of discerning:
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Now examine what strength above nature, what conjunction of holinesse have you with it, what Spirit of discerning have you:
Now examine what strength above nature, what conjunction of holiness have you with it, what Spirit of discerning have you:
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are not these things in you? then you have not the Spirit.
Are not these things in you? then you have not the Spirit.
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The third signe, whereby you shall knowne whether you have the Spirit or no, is this, examine when,
The third Signen, whereby you shall known whither you have the Spirit or no, is this, examine when,
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and by what meanes it came into the heart, this is the signe that the Apostle makes in Gal. 3. 2. Did you saith hee, receive the Spirit by the workes of the Law or else by faith Preached, that is,
and by what means it Come into the heart, this is the Signen that the Apostle makes in Gal. 3. 2. Did you Says he, receive the Spirit by the works of the Law or Else by faith Preached, that is,
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if you have the Spirit, then tell me how came you by it, when, and by what meanes came hee first into the heart.
if you have the Spirit, then tell me how Come you by it, when, and by what means Come he First into the heart.
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But here all the question is, how a man may know whether the Spirit be come into the heart in the right manner or no.
But Here all the question is, how a man may know whither the Spirit be come into the heart in the right manner or no.
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To this I answer, that this you must know, that the onely meanes to receive the Spirit into the heart, the right conveyance of the Spirit into the heart, is by the Word purely preached,
To this I answer, that this you must know, that the only means to receive the Spirit into the heart, the right conveyance of the Spirit into the heart, is by the Word purely preached,
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when it comes in the evidence of the Spirit purely, without the mixture of any thing of mans with it:
when it comes in the evidence of the Spirit purely, without the mixture of any thing of men with it:
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and further you shall know, whether you have received the Spirit by the preaching of the Word, by these two things;
and further you shall know, whither you have received the Spirit by the preaching of the Word, by these two things;
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by the antecedent, and by the consequent. First, you shall know it by that which went before:
by the antecedent, and by the consequent. First, you shall know it by that which went before:
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if the Spirit hath beene wrought by the Word, then there will bee a deepe humiliation wrought in the soule for sinne,
if the Spirit hath been wrought by the Word, then there will be a deep humiliation wrought in the soul for sin,
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and then Christ and the Spirit comes into the heart, and begins to cheere up the dejected soule,
and then christ and the Spirit comes into the heart, and begins to cheer up the dejected soul,
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and strengthens the inward man, and then thereupon there will be a thorow change wrought in the whole man,
and strengthens the inward man, and then thereupon there will be a thorough change wrought in the Whole man,
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and it must needs be so;
and it must needs be so;
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because the nature of the Spirit is, first to pull downe what mans corruption hath built;
Because the nature of the Spirit is, First to pull down what men corruption hath built;
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and then to lay downe the foundation of the spirituall building, humilitie; and then after to reare the building of grace in the soule;
and then to lay down the Foundation of the spiritual building, humility; and then After to rear the building of grace in the soul;
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as for example, if you would know whether the plants receive vertue from the Olive or no:
as for Exampl, if you would know whither the plants receive virtue from the Olive or no:
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then you must know, that first they must be cut off, and then they must be ingrafted in,
then you must know, that First they must be Cut off, and then they must be ingrafted in,
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and then see, whether they have the fatnesse of the Olive, and then, whether they beare the Olive leaves;
and then see, whither they have the fatness of the Olive, and then, whither they bear the Olive leaves;
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so a man that hath not received the Spirit by the word, hee shall see it by the ripenesse of sinnes, the corrupt branches, the bitter fruite that comes and is brought forth by him;
so a man that hath not received the Spirit by the word, he shall see it by the ripeness of Sins, the corrupt branches, the bitter fruit that comes and is brought forth by him;
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but on the contrary, if the Word by the Spirit hath cut you down and humbled you throughly in the sight of sinne,
but on the contrary, if the Word by the Spirit hath Cut you down and humbled you thoroughly in the sighed of sin,
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and then ingrafted you into Christ, by working in you a saving justifying faith:
and then ingrafted you into christ, by working in you a Saving justifying faith:
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and if it hath then made you fat and well liking in grace, that you have brought forth better fruit then you could before,
and if it hath then made you fat and well liking in grace, that you have brought forth better fruit then you could before,
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1785
then certainly the Spirit came into the heart the right way, and workes in the right manner:
then Certainly the Spirit Come into the heart the right Way, and works in the right manner:
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1786
but as I said, it will first humble you by the Word, as in Iohn 16. 8. the Spirit shall reproove the world of sinne, of righteousnesse, and of judgement.
but as I said, it will First humble you by the Word, as in John 16. 8. the Spirit shall reprove the world of sin, of righteousness, and of judgement.
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First, he will reproove them of sinne, to humble them. Secondly, of righteousnesse, because they have not beleeved the all-sufficiency of Christ.
First, he will reprove them of sin, to humble them. Secondly, of righteousness, Because they have not believed the All-sufficiency of christ.
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1788
Thirdly, of judgement, that they might change their opinions, that they might doe these things, and bring forth such fruit as is agreeable unto God Will.
Thirdly, of judgement, that they might change their opinions, that they might do these things, and bring forth such fruit as is agreeable unto God Will.
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Secondly, consider the consequence, that is, looke to the thing that followes the Spirit where it comes:
Secondly, Consider the consequence, that is, look to the thing that follows the Spirit where it comes:
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for where the Spirit comes, it workes a thorow change in the soule; I call it not a bare change, but a thorow change;
for where the Spirit comes, it works a thorough change in the soul; I call it not a bore change, but a thorough change;
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for as there may be a glistering shew of something that is like gold, and yet no gold:
for as there may be a glistering show of something that is like gold, and yet no gold:
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so there may be a cessation from sinne, and a change from sinne, but not truly or thorowly, and so not at all;
so there may be a cessation from sin, and a change from sin, but not truly or thoroughly, and so not At all;
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for what will it availe Herod, to forsake some sinne, and like Iohn well in some things,
for what will it avail Herod, to forsake Some sin, and like John well in Some things,
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1794
if he will not forsake all, and like Iohn in the reproofe of all:
if he will not forsake all, and like John in the reproof of all:
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1795
in like manner, what if you change your opinions of some sinnes, what if you esteeme some sinnes to be sinnes indeed;
in like manner, what if you change your opinions of Some Sins, what if you esteem Some Sins to be Sins indeed;
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1796
if you have not the like opinion of all, whatsoever you thinke of your selves, as yet you never had the Spirit:
if you have not the like opinion of all, whatsoever you think of your selves, as yet you never had the Spirit:
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1797
therefore if you would know whether you have the sanctifying Spirit or no in you,
Therefore if you would know whither you have the sanctifying Spirit or not in you,
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1798
then examine, whether there be a thorow change wrought in you, that is, whether you doe not onely esteeme every sinne to be sinne,
then examine, whither there be a thorough change wrought in you, that is, whither you do not only esteem every sin to be sin,
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1799
but also what spirituall life you find in you, I say, you shall know whether the holy Spirit be in you by this,
but also what spiritual life you find in you, I say, you shall know whither the holy Spirit be in you by this,
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1800
if you find your owne spirit dead in you, and Christs Spirit quicke and lively in you;
if you find your own Spirit dead in you, and Christ Spirit quick and lively in you;
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1801
and this you shall know also by your affections;
and this you shall know also by your affections;
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1802
if you have other affections both to God and Christ, to holinesse & to the Saints than you had before, it is certaine you have the Spirit;
if you have other affections both to God and christ, to holiness & to the Saints than you had before, it is certain you have the Spirit;
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1803
for this is that which followes the Spirit, for when the sanctifying Spirit comes into the heart of a Christian, it works another kinde of love in a man, then a man naturally hath;
for this is that which follows the Spirit, for when the sanctifying Spirit comes into the heart of a Christian, it works Another kind of love in a man, then a man naturally hath;
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1804
and again, it makes a man to live another kinde of life then he did before,
and again, it makes a man to live Another kind of life then he did before,
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1805
thus it was with Paul, in Galath. 2. 20. Thus I live, yet not I but Christ in mee, that is, there is a proportion and likenesse, betweene the life of a Christian and Christ, that is,
thus it was with Paul, in Galatians. 2. 20. Thus I live, yet not I but christ in me, that is, there is a proportion and likeness, between the life of a Christian and christ, that is,
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1806
when the Spirit enters into the heart, then it begins to put off the old man,
when the Spirit enters into the heart, then it begins to put off the old man,
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1807
and to put on the new man;
and to put on the new man;
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1808
it will put off its owne spirit and strength to good, and put on Christs wholly:
it will put off its own Spirit and strength to good, and put on Christ wholly:
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1809
yet mistake mee not, I say not, that the substance of the soule is changed, for the soule in substance is the same as it was before:
yet mistake me not, I say not, that the substance of the soul is changed, for the soul in substance is the same as it was before:
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1810
but here is the difference, when the Spirit comes, it puts new qualities and habits into it, alters and changes the disposition of it, gives it that sense which before it felt not,
but Here is the difference, when the Spirit comes, it puts new qualities and habits into it, alters and changes the disposition of it, gives it that sense which before it felt not,
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1811
and that sight which before it saw not.
and that sighed which before it saw not.
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1812
Hence it is throughly changed, in regard of the qualitie and disposition, to what it was,
Hence it is thoroughly changed, in regard of the quality and disposition, to what it was,
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1813
and yet in substance remaines the same:
and yet in substance remains the same:
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1814
as for example, put Iron into the fire, the Iron is the same it was in substance before it came into the fire:
as for Exampl, put Iron into the fire, the Iron is the same it was in substance before it Come into the fire:
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1815
but now it hath another qualitie, it was cold, and stiffe, and hard, and unplyable:
but now it hath Another quality, it was cold, and stiff, and hard, and unpliable:
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1816
but now it is hotte, and soft, and plyable, and this change is throughout in every part of it,
but now it is hot, and soft, and pliable, and this change is throughout in every part of it,
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1817
and yet it is Iron still.
and yet it is Iron still.
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1818
So it is with the Spirit when it comes into the heart of a Christian, he mingleth and infuseth spirituall life into all the parts of the soule, and therefore it is said;
So it is with the Spirit when it comes into the heart of a Christian, he mingleth and infuseth spiritual life into all the parts of the soul, and Therefore it is said;
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1819
if Christ be in you, the body is dead as touching sinne: but the Spirit is alive.
if christ be in you, the body is dead as touching sin: but the Spirit is alive.
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1820
The body is dead, that is, as touching raigning sinne:
The body is dead, that is, as touching reigning sin:
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1821
he is like a tree that wants both sap and roote, or as a man that is dead that wants a soule;
he is like a tree that Wants both sap and root, or as a man that is dead that Wants a soul;
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1822
hee is now dead, whatsoever he was before: but the spirit is alive to God.
he is now dead, whatsoever he was before: but the Spirit is alive to God.
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1823
Therefore examine, if this thorow great change be in you, see then what death there is in you to sinne,
Therefore examine, if this thorough great change be in you, see then what death there is in you to sin,
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1824
and what life unto holinesse, I call it a thorow and great change:
and what life unto holiness, I call it a thorough and great change:
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1825
because a little one will never bring you in such a frame as to be fit for heaven.
Because a little one will never bring you in such a frame as to be fit for heaven.
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1826
And againe, the Apostle calles it a great change in Rom. 12. 2. be you metamorphosed, that is, throughly changed, new moulded:
And again, the Apostle calls it a great change in Rom. 12. 2. be you metamorphosed, that is, thoroughly changed, new moulded:
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1827
againe, in 2 Corin. 3. 18. You are, saith the Apostle, changed from glory, to glory:
again, in 2 Corin. 3. 18. You Are, Says the Apostle, changed from glory, to glory:
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1828
and therefore consider, that every change will not serve the turne, but it must bee a great change,
and Therefore Consider, that every change will not serve the turn, but it must be a great change,
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1829
as the changing of Christs Spirit for your owne spirit, which if you have, then you shall come out of every affliction,
as the changing of Christ Spirit for your own Spirit, which if you have, then you shall come out of every affliction,
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1830
and every difficultie like gold out of the furnace, like cloath out of the die; of Lions you shall bee Lambes, of Serpents you shall be Doves:
and every difficulty like gold out of the furnace, like cloth out of the die; of Lions you shall be Lambs, of Serpents you shall be Dove:
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1831
therefore see whether this change be in you or no, if this change be in you,
Therefore see whither this change be in you or not, if this change be in you,
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1832
then when your old guests, that is, your old lusts shall come and finde that his old companion is cast out of doores,
then when your old guests, that is, your old Lustiest shall come and find that his old Companion is cast out of doors,
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1833
and that the soule is swept and cleansed, hee will not stay, but seeke abiding else-where:
and that the soul is swept and cleansed, he will not stay, but seek abiding elsewhere:
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1834
but on the contrary, if your opinions of sinne be the same, if you have the same lusts reigning in you,
but on the contrary, if your opinions of sin be the same, if you have the same Lustiest reigning in you,
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1835
if you use the same evill company, and have the same haunts that ever you had, you have not the Spirit,
if you use the same evil company, and have the same haunts that ever you had, you have not the Spirit,
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1836
and so long as you remaine thus, doe you thinke that Christ will come and sup,
and so long as you remain thus, do you think that christ will come and sup,
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1837
and dine with you, and yet you will not erect a building for Him in your hearts:
and dine with you, and yet you will not erect a building for Him in your hearts:
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1838
therefore if you would have Christ and the Spirit, then labour to get holinesse.
Therefore if you would have christ and the Spirit, then labour to get holiness.
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1839
The fourth signe, whereby you may know whether you have the spirit or no, is this:
The fourth Signen, whereby you may know whither you have the Spirit or no, is this:
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1840
if it be but a common spirit you shall find that it will doe by you as the Angels doe by assumed bodies, they take them up for a time,
if it be but a Common Spirit you shall find that it will do by you as the Angels do by assumed bodies, they take them up for a time,
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1841
and doe many things with them to serve their owne turnes, but they doe not put life in them:
and do many things with them to serve their own turns, but they do not put life in them:
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1842
such is the common spirit, but the sanctirying spirit puts life into the soule.
such is the Common Spirit, but the sanctirying Spirit puts life into the soul.
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1843
Wherefore examine your selves whether the spirit makes you living men, or no, for when the sanctifying Spirit shall joyne with the soule of a man, it will make him to doe suteable things, and bring forth suteable actions:
Wherefore examine your selves whither the Spirit makes you living men, or no, for when the sanctifying Spirit shall join with the soul of a man, it will make him to do suitable things, and bring forth suitable actions:
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1844
for as the body is dead without the soule, so the soule hath of it selfe no spirituall life to good without the spirit:
for as the body is dead without the soul, so the soul hath of it self no spiritual life to good without the Spirit:
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1845
wherefore as Paul speakes of unchast widdowes, that they are dead while they live:
Wherefore as Paul speaks of unchaste widow's, that they Are dead while they live:
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1846
1 Tim. 5. vers. 6. so I may say of every man that hath not the spirit, they are dead men, dead to God, to good, to grace, to holinesse:
1 Tim. 5. vers. 6. so I may say of every man that hath not the Spirit, they Are dead men, dead to God, to good, to grace, to holiness:
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1847
I say, there is no life without the Spirit, men are not living men, because they walke, and talke, and the like:
I say, there is no life without the Spirit, men Are not living men, Because they walk, and talk, and the like:
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1848
but they are living men that live in the spirit, and by the spirit:
but they Are living men that live in the Spirit, and by the Spirit:
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1849
and on the contrary, there is no true life, neither are men to bee esteemed living men that want the spirit.
and on the contrary, there is no true life, neither Are men to be esteemed living men that want the Spirit.
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1850
Now for the examination of our selves by this rule, consider:
Now for the examination of our selves by this Rule, Consider:
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1851
First, wee have but an assumed body of grace and holinesse, when in the practice of life we assume unto our selves, onely the outward forme of godlinesse, but regard not the power:
First, we have but an assumed body of grace and holiness, when in the practice of life we assume unto our selves, only the outward Form of godliness, but regard not the power:
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1852
cleaving in our affections to that which is evill: and leaving the things that are truely good.
cleaving in our affections to that which is evil: and leaving the things that Are truly good.
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1853
I doe not say, when you hate good, but when you preferre evill before it in your choise,
I do not say, when you hate good, but when you prefer evil before it in your choice,
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1854
and set it at the higher end of the Table, and serve it first, and attend upon it most,
and Set it At the higher end of the Table, and serve it First, and attend upon it most,
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1855
when that crosseth holinesse, but you will not againe crosse it for the Love of Christ;
when that Crosseth holiness, but you will not again cross it for the Love of christ;
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1856
when it is thus with you, whatsoever you thinke of your selves, you have not the sanctifying Spirit,
when it is thus with you, whatsoever you think of your selves, you have not the sanctifying Spirit,
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1857
but a common spirit without life.
but a Common Spirit without life.
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1858
Secondly, you have but an assumed body of grace, if you have it not in a feeling manner:
Secondly, you have but an assumed body of grace, if you have it not in a feeling manner:
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1859
the sanctifying spirit workes a spirituall sence, and taste in the soule, that is, if you have the sanctifying spirit,
the sanctifying Spirit works a spiritual sense, and taste in the soul, that is, if you have the sanctifying Spirit,
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1860
then holy things will have a good taste, they will bee sweet unto you, it will purge out that which is contrary to the growth of the inward man:
then holy things will have a good taste, they will be sweet unto you, it will purge out that which is contrary to the growth of the inward man:
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on the contrary, the common spirit will never make you to taste grace, as it is grace,
on the contrary, the Common Spirit will never make you to taste grace, as it is grace,
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or because it is grace, that is, grace will not bee a dainty thing, it will bee without a good savour.
or Because it is grace, that is, grace will not be a dainty thing, it will be without a good savour.
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Therefore examine what taste of good you have, whether you can rellish grace, or no;
Therefore examine what taste of good you have, whither you can relish grace, or no;
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if not, you have not the sanctifying spirit, but an assumed habit of grace, that is, a common spirit without the life of grace.
if not, you have not the sanctifying Spirit, but an assumed habit of grace, that is, a Common Spirit without the life of grace.
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Thirdly, as assumed bodies are unconstant, that is, walke onely for a time, but they walke not alwayes;
Thirdly, as assumed bodies Are unconstant, that is, walk only for a time, but they walk not always;
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1866
even so if you have but a common spirit, you will not be constant in good,
even so if you have but a Common Spirit, you will not be constant in good,
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1867
but off and on the rule. A man that is living in Christ, you shall still find him living and moving,
but off and on the Rule. A man that is living in christ, you shall still find him living and moving,
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1868
and doing the actions of the new man, a man that hath but a common spirit, may do somethings that are good, hee may keepe and presse downe some sinne awhile, but not alwayes;
and doing the actions of the new man, a man that hath but a Common Spirit, may do somethings that Are good, he may keep and press down Some sin awhile, but not always;
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1869
neither then, because it is sinne, but because it crosseth his profit or pleasure or some other thing.
neither then, Because it is sin, but Because it Crosseth his profit or pleasure or Some other thing.
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1870
Againe, he may have some taste and rellish of spirituall things, but hee is not purged and cleansed by them;
Again, he may have Some taste and relish of spiritual things, but he is not purged and cleansed by them;
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1871
First, he may walke as a living man walkes, that is, performe holy duties, but they are not constant in holy duties,
First, he may walk as a living man walks, that is, perform holy duties, but they Are not constant in holy duties,
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1872
neither doe they performe them in obedience, but out of selfe love, that is, they are still ebbing,
neither do they perform them in Obedience, but out of self love, that is, they Are still ebbing,
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1873
and seldome flowing, they omit ofter then they performe.
and seldom flowing, they omit ofter then they perform.
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1874
Therefore let me exhort you that are alive, and have beene dead, be you carefull to prize your life,
Therefore let me exhort you that Are alive, and have been dead, be you careful to prize your life,
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1875
and you that have beene alive, but now are dead, that is, you that have falne from your holinesse,
and you that have been alive, but now Are dead, that is, you that have fallen from your holiness,
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1876
and zeale, and have lost your first love, and strength, labour now to recover it againe.
and zeal, and have lost your First love, and strength, labour now to recover it again.
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1877
And you that are alive, and yet are falling, let me exhort you to strengthen the things that are ready to dye:
And you that Are alive, and yet Are falling, let me exhort you to strengthen the things that Are ready to die:
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1878
if there bee any here such, let them now humble themselves, and seeke the spirit with earnestnesse, that ye may be renewed, that ye may be strengthned,
if there be any Here such, let them now humble themselves, and seek the Spirit with earnestness, that you may be renewed, that you may be strengthened,
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1879
and quickned to good, and received to favour againe, but if you will not, but continue in this condition still, you have but a name that you are alive, but indeed you are dead.
and quickened to good, and received to favour again, but if you will not, but continue in this condition still, you have but a name that you Are alive, but indeed you Are dead.
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1880
Rom. 6. 8. it is said, that they that dye in Christ shall live in him, if you once live the life of grace,
Rom. 6. 8. it is said, that they that die in christ shall live in him, if you once live the life of grace,
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1881
and have received the sanctifying spirit, you shall never dye but live for ever in Christ:
and have received the sanctifying Spirit, you shall never die but live for ever in christ:
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1882
this was the promise that Christ made unto his Disciples, and in them unto every Christian that he would send the spirit,
this was the promise that christ made unto his Disciples, and in them unto every Christian that he would send the Spirit,
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1883
and hee should abide with them forever, Therefore examine, if the spirit doe not remaine in you,
and he should abide with them forever, Therefore examine, if the Spirit do not remain in you,
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1884
and make you constant in good, it is not the sanctifying spirit.
and make you constant in good, it is not the sanctifying Spirit.
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1885
The fift signe, whereby you shall know whether you have the sanctifying spirit, or no, is this, examine whether it be the spirit of adoption:
The fift Signen, whereby you shall know whither you have the sanctifying Spirit, or no, is this, examine whither it be the Spirit of adoption:
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1886
if it make you to call God, Father, then it is the sanctifying spirit, Gal. 4. 6. We have received the spirit of Adoption, whereby we cry Abba Father, this is the property of the holy man;
if it make you to call God, Father, then it is the sanctifying Spirit, Gal. 4. 6. We have received the Spirit of Adoption, whereby we cry Abba Father, this is the property of the holy man;
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1887
no wicked man can call God Father, because they have not amity with God, they neither love God, neither doth God love them.
no wicked man can call God Father, Because they have not amity with God, they neither love God, neither does God love them.
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1888
The Apostle saith, I doe this to prove or know the naturalnesse of your love, they that have the spirit, they have as it were a naturall inclination wrought in them, to love God againe,
The Apostle Says, I do this to prove or know the naturalness of your love, they that have the Spirit, they have as it were a natural inclination wrought in them, to love God again,
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1889
and delight in God, and in the Communion of Saints;
and delight in God, and in the Communion of Saints;
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1890
and therefore our Saviour saith, Iohn 4. 34. It is my meate and drinke, to doe the will of my Father:
and Therefore our Saviour Says, John 4. 34. It is my meat and drink, to do the will of my Father:
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1891
he that hath God for his father, will serve him willingly without constraint, as willingly as a man will cate meate.
he that hath God for his father, will serve him willingly without constraint, as willingly as a man will cate meat.
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1892
A man will eate and drinke without wages, he needs not have wages to doe that,
A man will eat and drink without wages, he needs not have wages to do that,
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1893
so he that hath the spirit, he will delight in doing Gods will;
so he that hath the Spirit, he will delight in doing God's will;
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1894
hee would serve God, though he should give him nothing, and this that God is our Father, it will raise some like affections in us to love God againe:
he would serve God, though he should give him nothing, and this that God is our Father, it will raise Some like affections in us to love God again:
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1895
so likewise in prayer, to have God to be our father, it raiseth some like affections in us, whereby wee doe not onely beleeve that the things we pray for, wee shall have:
so likewise in prayer, to have God to be our father, it Raiseth Some like affections in us, whereby we do not only believe that the things we pray for, we shall have:
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1896
but we have boldnesse, also to come unto him, as unto a Father, which no man can doe till he have this Spirit of adoption;
but we have boldness, also to come unto him, as unto a Father, which no man can do till he have this Spirit of adoption;
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1897
Therefore examine, with what confidence and boldnesse you pray, with what reverence you heare, with what affections you love;
Therefore examine, with what confidence and boldness you pray, with what Reverence you hear, with what affections you love;
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1898
examine whether you have the Spirit, that doth make you to call God Father.
examine whither you have the Spirit, that does make you to call God Father.
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1899
The sixth signe, whereby you shall know whether you have the Spirit, or no, is this;
The sixth Signen, whereby you shall know whither you have the Spirit, or no, is this;
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1900
you shall know it by the manner of working;
you shall know it by the manner of working;
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1901
if it change you, and lye combating in you, as Gal. 5. 17. The flesh lusteth against the spirit,
if it change you, and lie combating in you, as Gal. 5. 17. The Flesh Lusteth against the Spirit,
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1902
and the spirit against the flesh:
and the Spirit against the Flesh:
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1903
if you have the spirit you will have a continuall fighting, and striving in the soule,
if you have the Spirit you will have a continual fighting, and striving in the soul,
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1904
and this will not onely be against one, or some more particular lusts, but it will be against all that it knowes to be sinnes:
and this will not only be against one, or Some more particular Lustiest, but it will be against all that it knows to be Sins:
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1905
I say not, that there is onely a striving or a suppressing, but a lusting, or a striving and suppressing by way of lusting;
I say not, that there is only a striving or a suppressing, but a lusting, or a striving and suppressing by Way of lusting;
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1906
because a naturall man that hath not the sanctifying Spirit, may keepe downe a lust for some by-respects,
Because a natural man that hath not the sanctifying Spirit, may keep down a lust for Some by-respects,
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1907
but it is not by lusting, it is not because his heart hates it, or suppresses it by another power then a naturall power;
but it is not by lusting, it is not Because his heart hates it, or suppresses it by Another power then a natural power;
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1908
for they retaine the love of sinne still: but the opposition and resisting of sinne in the godly, is by way of lusting;
for they retain the love of sin still: but the opposition and resisting of sin in the godly, is by Way of lusting;
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1909
because they hate the sinne and they fight against it with courage.
Because they hate the sin and they fight against it with courage.
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1910
Therefore examine, what lusting there is in you, what hating of sinne, and then see with what courage and power you goe about the subduing of it.
Therefore examine, what lusting there is in you, what hating of sin, and then see with what courage and power you go about the subduing of it.
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1911
It is said, that Iohn Baptist came in the Spirit of Eliah, that is, he came with that Spirit, that is full of power:
It is said, that John Baptist Come in the Spirit of Elijah, that is, he Come with that Spirit, that is full of power:
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1912
you will fight but faintly against sinne, except you have the Spirit.
you will fight but faintly against sin, except you have the Spirit.
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1913
Acts 4. they spake with great boldnesse, that is, they had greater power to speake then before,
Acts 4. they spoke with great boldness, that is, they had greater power to speak then before,
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1914
therefore the Lord exhorts all men, in Esa. 31. 3. trust not in them, they are men and not Gods:
Therefore the Lord exhorts all men, in Isaiah 31. 3. trust not in them, they Are men and not God's:
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1915
as if the very name of men were weakenesse, they are men they have no power, it is God that hath power,
as if the very name of men were weakness, they Are men they have no power, it is God that hath power,
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1916
and therefore trust not in them, but in every thing labour to see the power of God in it,
and Therefore trust not in them, but in every thing labour to see the power of God in it,
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1917
and seeke for all spirituall power to good from God, and examine your selves, what power you have when you pray, what power have you to goe through it to the end,
and seek for all spiritual power to good from God, and examine your selves, what power you have when you pray, what power have you to go through it to the end,
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1918
when you heare, what power have you to edification;
when you hear, what power have you to edification;
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1919
when you see evill, what power have you to avoid it, when you are offered the profits and pleasures of the world, what power have you to forsake them if they may proove hurtfull unto the inward man;
when you see evil, what power have you to avoid it, when you Are offered the profits and pleasures of the world, what power have you to forsake them if they may prove hurtful unto the inward man;
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1920
if you have strong lusts in you, what power have you to suppresse and lust against them;
if you have strong Lustiest in you, what power have you to suppress and lust against them;
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1921
therefore you shall know by this, whether you have the sanctifying Spirit or no, by the manner of working of it.
Therefore you shall know by this, whither you have the sanctifying Spirit or no, by the manner of working of it.
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1922
The seventh signe, whereby you shall know, whether you have the sanctifying Spirit or no, is this, you shall know it by your carriage in your words and actions,
The seventh Signen, whereby you shall know, whither you have the sanctifying Spirit or no, is this, you shall know it by your carriage in your words and actions,
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and by your Christian-like walking and holy conversation, and this is the same that the Apostle speakes of,
and by your Christianlike walking and holy Conversation, and this is the same that the Apostle speaks of,
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when he would assure them of their resurrection unto life, in Rom. 6. 8. If you dye with Christ, you shall also rise with Christ againe, if your actions be the actions of the Spirit, proceeding from the inward man,
when he would assure them of their resurrection unto life, in Rom. 6. 8. If you die with christ, you shall also rise with christ again, if your actions be the actions of the Spirit, proceeding from the inward man,
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and have some resemblance with Christ, shewing that you are dead with him, then you shall rise againe to life with him,
and have Some resemblance with christ, showing that you Are dead with him, then you shall rise again to life with him,
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and then in Rom. 8. 14. hee comes unto the workes of the Spirit, so many, saith he, as are lead by the Spirit of God, they are the sonnes of God, that is, they are lead unto all holy actions;
and then in Rom. 8. 14. he comes unto the works of the Spirit, so many, Says he, as Are led by the Spirit of God, they Are the Sons of God, that is, they Are led unto all holy actions;
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and then he comes, in Gal. 5. 22. unto the first fruits of the Spirit:
and then he comes, in Gal. 5. 22. unto the First fruits of the Spirit:
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the fruit of the Spirit, is love, joy, peace, &c. well then, examine, whether you have the Spirit by the actions of the Spirit,
the fruit of the Spirit, is love, joy, peace, etc. well then, examine, whither you have the Spirit by the actions of the Spirit,
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and by the working of the Spirit, and by the teaching of the Spirit:
and by the working of the Spirit, and by the teaching of the Spirit:
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for it is the Spirit, that is the Doctor of the soule, that teacheth it all spirituall and saving knowledge,
for it is the Spirit, that is the Doctor of the soul, that Teaches it all spiritual and Saving knowledge,
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and therefore the Lord saith, you shall not need to be taught of one another, for you shall be all taught of God;
and Therefore the Lord Says, you shall not need to be taught of one Another, for you shall be all taught of God;
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that is, mens teaching will never be effectuall to worke grace and holinesse in you except God teach you by his Spirit.
that is, Mens teaching will never be effectual to work grace and holiness in you except God teach you by his Spirit.
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Now you must know that there is a twofold teaching:
Now you must know that there is a twofold teaching:
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First, there is a teaching of beasts by man, that they may bee serviceable unto men, which may serve to put men in mind of this spirituall teaching;
First, there is a teaching of beasts by man, that they may be serviceable unto men, which may serve to put men in mind of this spiritual teaching;
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for as God hath put such a nature into some beasts, that they cannot choose but obey being taught;
for as God hath put such a nature into Some beasts, that they cannot choose but obey being taught;
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there is a kind of necessity laid upon them by God in the very instinct of nature:
there is a kind of necessity laid upon them by God in the very instinct of nature:
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so when the Spirit comes into the heart of a Christian, it openeth another light in the mind, which makes them to doe Gods will as hee teacheth them.
so when the Spirit comes into the heart of a Christian, it Openeth Another Light in the mind, which makes them to do God's will as he Teaches them.
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And therefore the Apostle saith, That I need not to teach you to love, for you are taught of God to love one another:
And Therefore the Apostle Says, That I need not to teach you to love, for you Are taught of God to love one Another:
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that is, there is a kinde of necessity laide upon you: therefore you must needs love:
that is, there is a kind of necessity laid upon you: Therefore you must needs love:
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I grant that sometimes a theefe may be in the high way, but it is for a booty;
I grant that sometime a thief may be in the high Way, but it is for a booty;
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and a holy man may be out of the way, he may have slipt aside the way;
and a holy man may be out of the Way, he may have slipped aside the Way;
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but here is the difference, the one sets himself of purpose to do evill, but the other is forced unto evill unwillingly,
but Here is the difference, the one sets himself of purpose to do evil, but the other is forced unto evil unwillingly,
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and you shall know the difference betweene these two in these things, if a holy man have gone besides the way, assoone as the passion or temptation is once past, hee will returne againe unto the right way, hee will not goe forward nor stand still, but hee will returne;
and you shall know the difference between these two in these things, if a holy man have gone beside the Way, As soon as the passion or temptation is once past, he will return again unto the right Way, he will not go forward nor stand still, but he will return;
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but the other though in some sence he knowes it, and is told that he is off the rule,
but the other though in Some sense he knows it, and is told that he is off the Rule,
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yet he cares not he will goe on forward:
yet he Cares not he will go on forward:
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therefore examine, what fruits of the spirit doe you bring forth, and what way doe you delight in, are you in the way of holinesse? Doe you delight to pray, to heare, to receive, doe you love God and Christ,
Therefore examine, what fruits of the Spirit do you bring forth, and what Way do you delight in, Are you in the Way of holiness? Do you delight to pray, to hear, to receive, do you love God and christ,
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and the Communion of Saints? then it is a signe that you have the spirit,
and the Communion of Saints? then it is a Signen that you have the Spirit,
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but on the contrary if you follow drunkennesse, and uncleanenesse, and prophaning of the Sabbath and idlenesse,
but on the contrary if you follow Drunkenness, and uncleanness, and profaning of the Sabbath and idleness,
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and goe on herein, as in your way you had never the spirit. Againe, consider what are your walkes, that is, doe you follow your old evill haunts,
and go on herein, as in your Way you had never the Spirit. Again, Consider what Are your walks, that is, do you follow your old evil haunts,
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now as fast as ever you did, it is a signe that you have not the spirit.
now as fast as ever you did, it is a Signen that you have not the Spirit.
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Againe, thinke not it will excuse you to say, whatsoever your actions bee, yet you have good hearts, you must know that your hearts are much worse then your actions, as I said before;
Again, think not it will excuse you to say, whatsoever your actions be, yet you have good hearts, you must know that your hearts Are much Worse then your actions, as I said before;
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for if you had the spirit, it would not be idle in you, but as it makes the heart holy,
for if you had the Spirit, it would not be idle in you, but as it makes the heart holy,
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so likewise it sends forth holy speeches, and actions unto the life.
so likewise it sends forth holy Speeches, and actions unto the life.
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The working power of the Spirit is excellently set forth betwixt Eliah and Elizeus. In that story it is said, that Eliah cast his mantle about Elizeus, then presently Elizeus cryes out, let me goe first, and take leave of my father,
The working power of the Spirit is excellently Set forth betwixt Elijah and Elisha. In that story it is said, that Elijah cast his mantle about Elisha, then presently Elisha cries out, let me go First, and take leave of my father,
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and then I will goe with thee.
and then I will go with thee.
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Eliah might have well reasoned thus with him, what have I done unto thee or what have I spoken unto thee, that you should thus reply unto me,
Elijah might have well reasoned thus with him, what have I done unto thee or what have I spoken unto thee, that you should thus reply unto me,
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as if I tyed thee to the contrary; said I any such a word unto thee, that thou must not goe:
as if I tied thee to the contrary; said I any such a word unto thee, that thou must not go:
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but there was a kinde of necessitie laid upon Elizeus by the Spirit to goe with him,
but there was a kind of necessity laid upon Elisha by the Spirit to go with him,
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and therefore hee brake out into these words, that is, the Spirit now entred into his heart, that he was not now his owne man, hee must goe whither the Spirit will have him,
and Therefore he brake out into these words, that is, the Spirit now entered into his heart, that he was not now his own man, he must go whither the Spirit will have him,
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and doe what the Spirit bids him, and so we see in Acts 4. 20. when the Iewes came to Peter, and commanded that he should not Preach Christ unto them, he answereth, that hee cannot chuse but he must preach Christ:
and do what the Spirit bids him, and so we see in Acts 4. 20. when the Iewes Come to Peter, and commanded that he should not Preach christ unto them, he Answers, that he cannot choose but he must preach christ:
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and in the beginning of the Chapter you shall see the reason of it, They had received the holy Ghost and they spake boldly:
and in the beginning of the Chapter you shall see the reason of it, They had received the holy Ghost and they spoke boldly:
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therefore you see that the Spirit is not idle, but he is marvelous working and operative,
Therefore you see that the Spirit is not idle, but he is marvelous working and operative,
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therefore examine what power you have, what actions you have, and what fruit you bring forth.
Therefore examine what power you have, what actions you have, and what fruit you bring forth.
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But you may say, that sometimes the spirit seemes to bee dead in the heart: therefore it is not alwayes working.
But you may say, that sometime the Spirit seems to be dead in the heart: Therefore it is not always working.
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To this I answer that the property of the spirit is alwayes to worke, and it doth alwayes worke, but he may sometimes withdraw his actions of growing, as when a temptation comes:
To this I answer that the property of the Spirit is always to work, and it does always work, but he may sometime withdraw his actions of growing, as when a temptation comes:
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and you are taken in it:
and you Are taken in it:
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there the spirit seemes to absent himselfe by with drawing his power, but notwithstanding he workes still,
there the Spirit seems to absent himself by with drawing his power, but notwithstanding he works still,
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for at the instant, there is lusting, and labouring in you against it, and afterwards hee gives you power to returne againe.
for At the instant, there is lusting, and labouring in you against it, and afterwards he gives you power to return again.
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Againe, it is not alwayes thus with you, but sometimes: thus much for this use. The next use stands thus, if the holy Ghost strengthens us in the inward man,
Again, it is not always thus with you, but sometime: thus much for this use. The next use Stands thus, if the holy Ghost strengthens us in the inward man,
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then let me exhort you above all things to seeke the Spirit, because it will doe so:
then let me exhort you above all things to seek the Spirit, Because it will do so:
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what would a man desire either for the outward or inward man;
what would a man desire either for the outward or inward man;
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if he have the spirit, he shall obtaine it, would a man be inabled to pray, would a man bee inabled to beare losses and crosses:
if he have the Spirit, he shall obtain it, would a man be enabled to pray, would a man be enabled to bear losses and Crosses:
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would a man master particular lusts, is a man in bondage, and would bee set at liberty from sinne, is a man spiritually dead,
would a man master particular Lustiest, is a man in bondage, and would be Set At liberty from sin, is a man spiritually dead,
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and numbe, is a man spiritually affrighted with sinne? would a
and numb, is a man spiritually affrighted with sin? would a
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<1+^PAGES^MISSING> ther they tooke away his strength;
<1+^PAGES^MISSING> there they took away his strength;
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and it weakens us, because it drawes the affections away from God, but when the spirit comes,
and it weakens us, Because it draws the affections away from God, but when the Spirit comes,
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then it casts us into another frame;
then it Cast us into Another frame;
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as appeares, if wee doe but compare these two places together, Iames 4. 5. with Act. 20. 22. Saint Iames saith, that the spirit lusteth after envy: it labours to carry us head long unto the committing of sinne,
as appears, if we do but compare these two places together, James 4. 5. with Act. 20. 22. Saint James Says, that the Spirit Lusteth After envy: it labours to carry us head long unto the committing of sin,
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and to the doing of that which is evill;
and to the doing of that which is evil;
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but then comes the sanctifying spirit, and it stayes us and makes us to lust after good, that is, it binds up our hearts,
but then comes the sanctifying Spirit, and it stays us and makes us to lust After good, that is, it binds up our hearts,
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and suffers us not to doe that which otherwayes wee would doe:
and suffers us not to do that which otherways we would do:
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therefore examine whether you are bound with another spirit that you doe not the evill that you would:
Therefore examine whither you Are bound with Another Spirit that you do not the evil that you would:
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then it is certaine that you have the holy spirit;
then it is certain that you have the holy Spirit;
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Therefore Paul in the place before named said, that he was bound in the spirit for Ierusalem: as if he should say, the Spirit of God bound up my Spirit to goe, that I cannot otherwise choose,
Therefore Paul in the place before nam said, that he was bound in the Spirit for Ierusalem: as if he should say, the Spirit of God bound up my Spirit to go, that I cannot otherwise choose,
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therefore what doe you meane to breake my heart, doe you meane to hinder mee, I tell you there is a kind of necessity laid upon me by the spirit,
Therefore what do you mean to break my heart, do you mean to hinder me, I tell you there is a kind of necessity laid upon me by the Spirit,
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and I must goe whatsoever doth befall me:
and I must go whatsoever does befall me:
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for it is the office of the spirit to bind up our spirits, and therefore in Reuel. 1. 10. It is said, that Iohn was in the spirit:
for it is the office of the Spirit to bind up our spirits, and Therefore in Revel. 1. 10. It is said, that John was in the Spirit:
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that is, he was compassed about with the spirit:
that is, he was compassed about with the Spirit:
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he was in the spirit as a man is in Armour, it keepes I say our hearts in a spirituall disposition, that it shall not doe the evill that it would.
he was in the Spirit as a man is in Armour, it keeps I say our hearts in a spiritual disposition, that it shall not do the evil that it would.
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The second benefit that a Christian hath by the spirit, is this, it enables a Christian both to see and beleeve the things that otherwise hee would not beleeve.
The second benefit that a Christian hath by the Spirit, is this, it enables a Christian both to see and believe the things that otherwise he would not believe.
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I gather it from that place of the Prophet, Isai. 6. 9. where it is said, seeing they should see, and not perceive,
I gather it from that place of the Prophet, Isaiah 6. 9. where it is said, seeing they should see, and not perceive,
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and hearing they should heare, and not under stand: they saw but they wanted another sight, which is the sight of the spirit, and therefore they cannot see:
and hearing they should hear, and not under stand: they saw but they wanted Another sighed, which is the sighed of the Spirit, and Therefore they cannot see:
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a man may have great sight in humane things by learning, and Philosophy, and the knowledge of Arts and Sciences, by these he may see both into naturall and spirituall things in some measure:
a man may have great sighed in humane things by learning, and Philosophy, and the knowledge of Arts and Sciences, by these he may see both into natural and spiritual things in Some measure:
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but I say hee cannot see as hee should, except hee have added unto this another sight, which is the sight that the spirit brings;
but I say he cannot see as he should, except he have added unto this Another sighed, which is the sighed that the Spirit brings;
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and therefore it is called the opening of the eyes, and the boring of the eares,
and Therefore it is called the opening of the eyes, and the boring of the ears,
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and it is the same that St. Iohn speakes of, in Iohn 1. 5. That the light shone in darkenesse, and the darkenesse comprehended it not:
and it is the same that Saint John speaks of, in John 1. 5. That the Light shone in darkness, and the darkness comprehended it not:
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before a man have this sight of the spirit, whatsoever he sees, yet it is with a great deale of darkenesse,
before a man have this sighed of the Spirit, whatsoever he sees, yet it is with a great deal of darkness,
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but when the spirit comes, it drives away this darkenesse, by giving us another eye to see thorow it.
but when the Spirit comes, it drives away this darkness, by giving us Another eye to see thorough it.
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And the darkenesse comprehended it not, so that till a man have the spirit, he doth neither truely see, nor beleeve.
And the darkness comprehended it not, so that till a man have the Spirit, he does neither truly see, nor believe.
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You cannot beleeve till you have the spirit, but when you have got the spirit, then you will beleeve in Christ.
You cannot believe till you have the Spirit, but when you have god the Spirit, then you will believe in christ.
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Wee preach Christ unto all and exhort you to beleeve, but what is the reason that some beleeve,
we preach christ unto all and exhort you to believe, but what is the reason that Some believe,
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and others beleeve not, but because they doe not see;
and Others believe not, but Because they do not see;
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they want the spirit to shew them sinne, to humble them, and Christ to comfort them:
they want the Spirit to show them sin, to humble them, and christ to Comfort them:
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and therefore Peter cals them purblind. As men that are purblind cannot see things a farre off, except they bee neere,
and Therefore Peter calls them purblind. As men that Are purblind cannot see things a Far off, except they be near,
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so men without the spirit are but purblind, men that cannot see Christ, and Grace, and Salvation a farre off, as neere:
so men without the Spirit Are but purblind, men that cannot see christ, and Grace, and Salvation a Far off, as near:
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but if they had the Spirit, then they would see them neere hand, that is, you would see a marvellous beauty in Christ, and holinesse:
but if they had the Spirit, then they would see them near hand, that is, you would see a marvellous beauty in christ, and holiness:
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it is that which the Apostle speakes of, in 1 Cor. 2. 9. The eye hath not seene, &c. that is, he saw them before,
it is that which the Apostle speaks of, in 1 Cor. 2. 9. The eye hath not seen, etc. that is, he saw them before,
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but he saw them not in that manner hee sees them now, they are represented unto him in another fashion.
but he saw them not in that manner he sees them now, they Are represented unto him in Another fashion.
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Againe, he sees them in another hue, hee sees another beauty in them, thus you see the sanctifying spirit openeth the eye of the understanding, to see more.
Again, he sees them in Another hue, he sees Another beauty in them, thus you see the sanctifying Spirit Openeth the eye of the understanding, to see more.
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A blind man might see if hee had but the faculty of seeing, so a spirituall blind man will see when hee hath the spirit.
A blind man might see if he had but the faculty of seeing, so a spiritual blind man will see when he hath the Spirit.
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The third benefit, that a Christian hath by the Spirit, is this, it breeds heavenly and spirituall effects in the soule,
The third benefit, that a Christian hath by the Spirit, is this, it breeds heavenly and spiritual effects in the soul,
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as joy, and comfort, and the like:
as joy, and Comfort, and the like:
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and therefore in Iohn 14. he is called the Comforter. First, I say, the Spirit will beget joy in the soule, and therefore saith Christ, hee will (speaking of the Spirit) lead you unto all peace, and joy in beleeving:
and Therefore in John 14. he is called the Comforter. First, I say, the Spirit will beget joy in the soul, and Therefore Says christ, he will (speaking of the Spirit) led you unto all peace, and joy in believing:
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now I make a difference betweene joy and comfort thus;
now I make a difference between joy and Comfort thus;
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joy is unto the soule, as a wall is unto a Citie, the wall doth compasse the Citie,
joy is unto the soul, as a wall is unto a city, the wall does compass the city,
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and so is a defence for it, that is, it keeps pettie dangers out;
and so is a defence for it, that is, it keeps Petty dangers out;
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so doth joy, it walles and fences the soule, and keepes out many enemies, that otherwise would destroy it. (2.) effect is comfort,
so does joy, it walls and fences the soul, and keeps out many enemies, that otherwise would destroy it. (2.) Effect is Comfort,
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and this I call a Bulwarke:
and this I call a Bulwark:
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because a Bulwarke is of greater strength to beate backe, and keepe out any that shall besiege it,
Because a Bulwark is of greater strength to beat back, and keep out any that shall besiege it,
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and makes the Citizens more secure;
and makes the Citizens more secure;
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so comfort is the Bulwarke of the soule, against the greatest temptations and tryalls, it makes the soule secure, resting upon Christ. (3.) effect, that the Spirit begets, is boldnesse, that is, there is no true boldnesse without the Spirit:
so Comfort is the Bulwark of the soul, against the greatest temptations and trials, it makes the soul secure, resting upon christ. (3.) Effect, that the Spirit begets, is boldness, that is, there is no true boldness without the Spirit:
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Let Adam witnesse it, aske him what boldnesse he had when hee hid himselfe from God,
Let Adam witness it, ask him what boldness he had when he hid himself from God,
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and what was the reason of it;
and what was the reason of it;
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but because he wanted the Spirit, and on the contrary, when the Disciples had received the Spirit, they spake with boldnesse. (4.) effect, that the Spirit begets, is, holy and heavenly desires in the soule,
but Because he wanted the Spirit, and on the contrary, when the Disciples had received the Spirit, they spoke with boldness. (4.) Effect, that the Spirit begets, is, holy and heavenly Desires in the soul,
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therefore the Church in the Canticles, when shee had got the Spirit, shee had bred in her loving desires after Christ,
Therefore the Church in the Canticles, when she had god the Spirit, she had bred in her loving Desires After christ,
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as in Canticles 1. 7. shee is marvellous inquisitive where to finde Christ;
as in Canticles 1. 7. she is marvellous inquisitive where to find christ;
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for what is the reason that there is in men such a want of holy desires:
for what is the reason that there is in men such a want of holy Desires:
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but because they have not this Spirit. (5.) effect, that the Spirit begets is holy indignation, that is holy anger, it is an effect of the Spirit,
but Because they have not this Spirit. (5.) Effect, that the Spirit begets is holy Indignation, that is holy anger, it is an Effect of the Spirit,
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and therefore the Apostle saith, in 2. Cor. 7. 11. what indignation or wrath, this he speakes in the commendation of the Corinthians, men will not be angry with sinne as evill, till they get the Spirit. (6.) effect of the Spirit, is holy affections;
and Therefore the Apostle Says, in 2. Cor. 7. 11. what Indignation or wrath, this he speaks in the commendation of the Corinthians, men will not be angry with sin as evil, till they get the Spirit. (6.) Effect of the Spirit, is holy affections;
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it will make you to have heavenly affections to God, to grace, to the Saints; therefore the Lord saith, Ezech. 36. 26. I will give you a new heart:
it will make you to have heavenly affections to God, to grace, to the Saints; Therefore the Lord Says, Ezekiel 36. 26. I will give you a new heart:
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carnall men, they may doe something to make their children reverence them, or to love them, in regard of some domination, they may proffer an object;
carnal men, they may do something to make their children Reverence them, or to love them, in regard of Some domination, they may proffer an Object;
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but they cannot beget holy affections, this is the onely worke of the Spirit thus to change the heart. (7.) effect of the Spirit, is this, it will purge the soule, it will cast out all rubbish out of the soule;
but they cannot beget holy affections, this is the only work of the Spirit thus to change the heart. (7.) Effect of the Spirit, is this, it will purge the soul, it will cast out all rubbish out of the soul;
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therefore the Lord saith, that he will purge the sonnes of Levi: as silver, that is, that they may be fit for the Priesthood, he will purge out of them by the Spirit, that which otherwise would make them unfit.
Therefore the Lord Says, that he will purge the Sons of Levi: as silver, that is, that they may be fit for the Priesthood, he will purge out of them by the Spirit, that which otherwise would make them unfit.
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And David often in Psal. 51. vers. 2. 7. prayes that the Lord would purge him, wash him,
And David often in Psalm 51. vers. 2. 7. prays that the Lord would purge him, wash him,
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and cleanse him from his sinne, and then after hee prayes, for the restoring of the Spirit, making the absence of the Spirit, the cause of his uncleannesse (8.) effect of the Spirit, is this, it kindles holy affections to good in us.
and cleanse him from his sin, and then After he prays, for the restoring of the Spirit, making the absence of the Spirit, the cause of his uncleanness (8.) Effect of the Spirit, is this, it kindles holy affections to good in us.
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I said before, that the holy Spirit workes holy affections in us, but now I adde that hee kindleth those affections in us to good,
I said before, that the holy Spirit works holy affections in us, but now I add that he kindleth those affections in us to good,
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and this is that which gives us great advantage against sinne, I say, wee have no small advantage of the divell,
and this is that which gives us great advantage against sin, I say, we have no small advantage of the Devil,
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but great advantage, when the heart is full of heavenly affections, and that for these Reasons.
but great advantage, when the heart is full of heavenly affections, and that for these Reasons.
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The first Reason is, because the more holy affections the better man, God accounts more of him:
The First Reason is, Because the more holy affections the better man, God accounts more of him:
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a man is esteemed of God as hee hath, or hath not holy affections; a man is that which he is in his affections:
a man is esteemed of God as he hath, or hath not holy affections; a man is that which he is in his affections:
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a man is not a good man, because he knowea much, but he is a holy man,
a man is not a good man, Because he knowea much, but he is a holy man,
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because he hath holy affections, that is, he is full of love to God, to Christ, and to the Saints.
Because he hath holy affections, that is, he is full of love to God, to christ, and to the Saints.
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The second Reason is, because holy affections, they are a meanes, or a second cause of good, they are the cause of good actions, as for example:
The second Reason is, Because holy affections, they Are a means, or a second cause of good, they Are the cause of good actions, as for Exampl:
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for a man to suffer for Christ, and yet not to doe it with holy affections, out of love unto Christ, it is nothing worth;
for a man to suffer for christ, and yet not to do it with holy affections, out of love unto christ, it is nothing worth;
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therefore when the affections are right, they are drawne upward by the Spirit, both to doe, and to suffer.
Therefore when the affections Are right, they Are drawn upward by the Spirit, both to do, and to suffer.
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The third Reason is, because holy affections, they widen the soule, they make the soule large,
The third Reason is, Because holy affections, they widen the soul, they make the soul large,
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for when holy affections are dead in you, the soule will begin to shrinke in;
for when holy affections Are dead in you, the soul will begin to shrink in;
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even as cloath that is not throughly made, when water falles upon, it will runne in,
even as cloth that is not thoroughly made, when water falls upon, it will run in,
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but if you stretch it, it will come to the same length againe;
but if you stretch it, it will come to the same length again;
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so when the Spirit comes and workes holy affections, they widen the soule and make it large and firme:
so when the Spirit comes and works holy affections, they widen the soul and make it large and firm:
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therefore that you may have large hearts in praier, in meditation, labour to get the Spirit, that you may have holy affections kindled in you.
Therefore that you may have large hearts in prayer, in meditation, labour to get the Spirit, that you may have holy affections kindled in you.
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The fourth benefit, that a Christian hath by the Spirit is this, it will make the heart good,
The fourth benefit, that a Christian hath by the Spirit is this, it will make the heart good,
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because it is the proper worke of the holy Ghost, to sanctifle the heart, to cleanse and change, and so make it good;
Because it is the proper work of the holy Ghost, to sanctifle the heart, to cleanse and change, and so make it good;
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it is the worke of the Spirit to worke repentance in us, a thorow change in us:
it is the work of the Spirit to work Repentance in us, a thorough change in us:
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I call repentance a thorow change, because men for the most part mistake repentance, taking that for repentance which is no repentance, men thinke that if they be turned this way and that way, from this sinne and that sinne,
I call Repentance a thorough change, Because men for the most part mistake Repentance, taking that for Repentance which is no Repentance, men think that if they be turned this Way and that Way, from this sin and that sin,
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though it be not from every sinne and evill way, that they have true repentance, but they are deceived;
though it be not from every sin and evil Way, that they have true Repentance, but they Are deceived;
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for repentance is a thorough change of the whole man, consisting both of soule and body, whereby the parts and faculties of both are turned a quite contrary way;
for Repentance is a thorough change of the Whole man, consisting both of soul and body, whereby the parts and faculties of both Are turned a quite contrary Way;
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the heart is turned out of the way of sinne, into the way of holinesse: now that a partiall turning is not repentance, I will make cleare by this comparison:
the heart is turned out of the Way of sin, into the Way of holiness: now that a partial turning is not Repentance, I will make clear by this comparison:
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take any naturall thing, that is of an earthly substance, whose nature is to goe downeward,
take any natural thing, that is of an earthly substance, whose nature is to go downward,
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yet you may force it upwards by meanes that you may use;
yet you may force it upward by means that you may use;
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as for example, water you know is of an earthly substance, and the nature of it is to descend,
as for Exampl, water you know is of an earthly substance, and the nature of it is to descend,
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yet you see by the force and strength of the Sunne, it is drawne upward;
yet you see by the force and strength of the Sun, it is drawn upward;
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first, into vapors, and then congealed into ice and snow, and raine, and then it will not rest till it descend againe:
First, into vapours, and then congealed into ice and snow, and rain, and then it will not rest till it descend again:
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but there is another ascent of the fire, and that is upward and not forced, but naturally doth ascend up:
but there is Another ascent of the fire, and that is upward and not forced, but naturally does ascend up:
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even so a carnall man may doe the same things that a spirituall man doth, hee may keepe downe some lust,
even so a carnal man may do the same things that a spiritual man does, he may keep down Some lust,
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and he may forsake some evill, he may forsake his drunkennesse and uncleannesse, and his old evill haunts,
and he may forsake Some evil, he may forsake his Drunkenness and uncleanness, and his old evil haunts,
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yea he may doe some good, but yet he doth not forsake the evill, neither doth he doe the good, by the power of the sanctifying Spirit, but by a naturall strength;
yea he may do Some good, but yet he does not forsake the evil, neither does he do the good, by the power of the sanctifying Spirit, but by a natural strength;
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if he doth a good action, it is by constraint, he is forced by something
if he does a good actium, it is by constraint, he is forced by something
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<1+^PAGES^MISSING> Spirit is a free agent, it workes freely of himselfe, therefore to whom it goes, it goes as a free gift.
<1+^PAGES^MISSING> Spirit is a free agent, it works freely of himself, Therefore to whom it Goes, it Goes as a free gift.
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Now that the Spirit is a free agent, it appeares by this, that reason makes man to be a free agent,
Now that the Spirit is a free agent, it appears by this, that reason makes man to be a free agent,
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but it is the Spirit that gives reason, therefore the Spirit must needs be most free.
but it is the Spirit that gives reason, Therefore the Spirit must needs be most free.
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Thirdly, the Spirit must be a free gift, by his carriage to them hee will save;
Thirdly, the Spirit must be a free gift, by his carriage to them he will save;
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hee might have chosen the elder and not the younger, hee might have chosen Esau and not Iacob; or if he would have chosen the younger,
he might have chosen the elder and not the younger, he might have chosen Esau and not Iacob; or if he would have chosen the younger,
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then hee might have brought him first out of the wombe, but he will not,
then he might have brought him First out of the womb, but he will not,
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because he is most free in his choice, he will save Iacob and cast off Esau; and so he might have chosen honourable and noble men, to have both preacht the Gospell,
Because he is most free in his choice, he will save Iacob and cast off Esau; and so he might have chosen honourable and noble men, to have both preached the Gospel,
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and to be all saved by the Gospell;
and to be all saved by the Gospel;
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he might have chosen them only, for salvation, but he will not, but the poore they shall receive the Gospell, he will make choice of them for salvation;
he might have chosen them only, for salvation, but he will not, but the poor they shall receive the Gospel, he will make choice of them for salvation;
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he might have chosen Simon Magus, aswell as Simon Peter, but hee will not, therefore you see he is free.
he might have chosen Simon Magus, aswell as Simon Peter, but he will not, Therefore you see he is free.
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Fourthly, the Spirit is free, which appeares by the paucitie of them he choses, he is at libertie, he might have saved more,
Fourthly, the Spirit is free, which appears by the paucity of them he choses, he is At liberty, he might have saved more,
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but this shows his freedome, he is not tyed to one more then unto another, the winde bloweth where it listeth, Iohn 3. 8. hee calles when and whom he will:
but this shows his freedom, he is not tied to one more then unto Another, the wind blows where it lists, John 3. 8. he calls when and whom he will:
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Let them come in that my house may bee full: none shall come, no more, no lesse then I have chosen.
Let them come in that my house may be full: none shall come, no more, no less then I have chosen.
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Fifthly, the Spirit is a free gift, which appeares by the prosecution of his decree, both of Election and Reprobation;
Fifthly, the Spirit is a free gift, which appears by the prosecution of his Decree, both of Election and Reprobation;
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nothing more free then the Spirit is;
nothing more free then the Spirit is;
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he might, as I said, have chosen Esau and not Iacob; for there cannot a reason be given,
he might, as I said, have chosen Esau and not Iacob; for there cannot a reason be given,
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wherefore he should chuse the one, and not the other, he will choose the wife and not the husband, hee will choose the husband and not the wife, hee will choose the childe and not the father,
Wherefore he should choose the one, and not the other, he will choose the wife and not the husband, he will choose the husband and not the wife, he will choose the child and not the father,
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and hee will choose the father and not the childe:
and he will choose the father and not the child:
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againe, he will choose this man and that woman, and not another man, or another woman;
again, he will choose this man and that woman, and not Another man, or Another woman;
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and what is the reason of it, surely there can be no reason given of it,
and what is the reason of it, surely there can be no reason given of it,
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but because the Spirit is free to choose and choose not: thus briefely I have shewed you that the Spirit is a free gift.
but Because the Spirit is free to choose and choose not: thus briefly I have showed you that the Spirit is a free gift.
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Is the spirit a free gift, and doth it worke freely, then let them consider this and tremble, that are not sanctified by the Spirit;
Is the Spirit a free gift, and does it work freely, then let them Consider this and tremble, that Are not sanctified by the Spirit;
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and in whom the spirit hath not yet wrought his good worke, least they may seeme to be deprived.
and in whom the Spirit hath not yet wrought his good work, lest they may seem to be deprived.
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Againe, if the wind bloweth where it listeth, then it stands you upon, to doe as Millars are wont to doe, to watch the opportunity, and grind:
Again, if the wind blows where it lists, then it Stands you upon, to do as Millars Are wont to do, to watch the opportunity, and grind:
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if the Spirit doth blow upon you, if at any time the Spirit doth kindle any sparke of grace in you, take heed of neglecting the opportunity:
if the Spirit does blow upon you, if At any time the Spirit does kindle any spark of grace in you, take heed of neglecting the opportunity:
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doe not say in this case unto the spirit, as Festus said unto Paul: that you will heare him another time;
do not say in this case unto the Spirit, as Festus said unto Paul: that you will hear him Another time;
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but bee sure, if the spirit commands doe you runne, or if he cals be sure to answer him,
but be sure, if the Spirit commands do you run, or if he calls be sure to answer him,
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least he call you no more.
lest he call you no more.
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I have often told you, that there is a time when he will call you no more:
I have often told you, that there is a time when he will call you no more:
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therefore thinke with your selves what a time of darkenesse, and sorrow it will bee to you then,
Therefore think with your selves what a time of darkness, and sorrow it will be to you then,
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when with the five foolish Virgins, you shall be shut out of heaven and happinesse:
when with the five foolish Virgins, you shall be shut out of heaven and happiness:
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I say, there is a time when he will sweare that you shall not enter into his rest;
I say, there is a time when he will swear that you shall not enter into his rest;
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and doe not onely labour and watch for the opportunity, to take the Spirit when it is offered,
and do not only labour and watch for the opportunity, to take the Spirit when it is offered,
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but labour to get the opportunity.
but labour to get the opportunity.
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Vse the meanes whereby you may get him, and for your helpe herein I will lay downe some meanes whereby you may get the spirit.
Use the means whereby you may get him, and for your help herein I will lay down Some means whereby you may get the Spirit.
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The first meanes to get the Spirit, is this, you must labour to know the Spirit:
The First means to get the Spirit, is this, you must labour to know the Spirit:
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for what is the reason that men doe not receive the spirit, but because they know him not:
for what is the reason that men do not receive the Spirit, but Because they know him not:
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they doe not know him in his purity, in his free working, in his incomprehensible greatnesse, in his increate holinesse;
they do not know him in his purity, in his free working, in his incomprehensible greatness, in his increate holiness;
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and therefore they put off the working of the Spirit.
and Therefore they put off the working of the Spirit.
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Men thinke that now their sinne in this kind is not so great as Simon Magus was;
Men think that now their sin in this kind is not so great as Simon Magus was;
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it is true say they, Simon Magus sinne was a great sinne, and worthy of punishment,
it is true say they, Simon Magus sin was a great sin, and worthy of punishment,
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because hee thought to have bought the Spirit with money;
Because he Thought to have bought the Spirit with money;
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but if wee well consider mens dealings now with the Spirit, wee shall finde that the same sinne is committed now:
but if we well Consider men's dealings now with the Spirit, we shall find that the same sin is committed now:
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I say, men thinke they doe not commit this sinne of Simon Magus, when indeed you doe;
I say, men think they do not commit this sin of Simon Magus, when indeed you do;
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you know how great the sinne was in him, and what a judgement was inflicted by pronunciation against him,
you know how great the sin was in him, and what a judgement was inflicted by pronunciation against him,
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and your sinnes are as great and the same, but you know them not:
and your Sins Are as great and the same, but you know them not:
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and therefore let us compare them together, and you shall see that they are the same,
and Therefore let us compare them together, and you shall see that they Are the same,
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and all one, and that in these three particulers.
and all one, and that in these three particulars.
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First, Simon Magus thought that the Spirit might have beene had at any time, for he neglected the meanes,
First, Simon Magus Thought that the Spirit might have been had At any time, for he neglected the means,
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and despised that, presuposing, that at any time with a small reward hee might get it of the Apostles;
and despised that, presuposing, that At any time with a small reward he might get it of the Apostles;
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what shall I give thee, &c. Even so when you put off the spirit, is not your sinne, the same thinking that you may have him when you will, that you can have him at your pleasure to mortifie a strong lust, a sinne that you would be rid of:
what shall I give thee, etc. Even so when you put off the Spirit, is not your sin, the same thinking that you may have him when you will, that you can have him At your pleasure to mortify a strong lust, a sin that you would be rid of:
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and for a sinne that is pleasing unto your nature, you can when you will subdue it, you can when you will forbeare it,
and for a sin that is pleasing unto your nature, you can when you will subdue it, you can when you will forbear it,
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and is not this one part of Simon Magus his sinne. Secondly, Simon Magus thought it was in the power of men to give the Spirit;
and is not this one part of Simon Magus his sin. Secondly, Simon Magus Thought it was in the power of men to give the Spirit;
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What shall I give thee, Peter, for the spirit: and is not your sinne the same;
What shall I give thee, Peter, for the Spirit: and is not your sin the same;
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doe not many men thinke, that it is in the power of men, to give the spirit when all the time of their life they will neglect the calling of the Spirit;
do not many men think, that it is in the power of men, to give the Spirit when all the time of their life they will neglect the calling of the Spirit;
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but in some great affliction, when they lye upon their death beds, then they will send for the Minister,
but in Some great affliction, when they lie upon their death Beds, then they will send for the Minister,
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but not till then, as if it were in his power to give the Spirit? O Sir, what shall I doe to be saved, can you tell mee of any hope of salvation, and the like.
but not till then, as if it were in his power to give the Spirit? O Sir, what shall I do to be saved, can you tell me of any hope of salvation, and the like.
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Thirdly, Simon Magus, hee desired the spirit to a wrong end, namely, for his owne advantage, That upon whomsoever I shall lay my hands, they may receive the holy Ghost;
Thirdly, Simon Magus, he desired the Spirit to a wrong end, namely, for his own advantage, That upon whomsoever I shall lay my hands, they may receive the holy Ghost;
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and doe not men do the like they desire to have the spirit, and they could wish with all their hearts, that they had him;
and do not men do the like they desire to have the Spirit, and they could wish with all their hearts, that they had him;
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but yet not for a right end, for Gods glory, but for some carnall end of their owne, that they may be reputed thus and thus,
but yet not for a right end, for God's glory, but for Some carnal end of their own, that they may be reputed thus and thus,
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but not to any other end.
but not to any other end.
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For know that a man may desire grace, but if the ayme of his desire be for his owne end, the desire is sinne, the same that Simon Magus was:
For know that a man may desire grace, but if the aim of his desire be for his own end, the desire is sin, the same that Simon Magus was:
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therefore I beseech you deferre not, put not off the opportunity;
Therefore I beseech you defer not, put not off the opportunity;
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and remember what the Lord saith, Hebr. 3. 15. to day if yee will heare his voice harden not your hearts: this is the day;
and Remember what the Lord Says, Hebrew 3. 15. to day if ye will hear his voice harden not your hearts: this is the day;
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now you have the opportunitie, the candle is in your hands, and you may light your soule by it, the Word is neere you;
now you have the opportunity, the candle is in your hands, and you may Light your soul by it, the Word is near you;
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Well, light your candles by it, you may now light them whilest the fire is here,
Well, Light your Candles by it, you may now Light them whilst the fire is Here,
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but if you will not now, how will you when the candle is out, when you shall be either taken from the meanes,
but if you will not now, how will you when the candle is out, when you shall be either taken from the means,
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or else the meanes from you, therfore labour to know the spirit, and judge aright of him, if you would get him.
or Else the means from you, Therefore labour to know the Spirit, and judge aright of him, if you would get him.
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The second means to get the spirit is to beleeve, and the best meanes to get faith is to be conscionable and constant in hearing the Word preached;
The second means to get the Spirit is to believe, and the best means to get faith is to be conscionable and constant in hearing the Word preached;
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the preaching of the Word, is a meanes to get the spirit, and therefore the Apostle saith, received you the Spirit by the workes of the Law,
the preaching of the Word, is a means to get the Spirit, and Therefore the Apostle Says, received you the Spirit by the works of the Law,
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or else by faith preached? Gal. 3. You may know whether you have the spirit or no by this, examine whether you have gotten faith by the preaching of the Word, our Saviour saith, that the tree is knowne by Matth. 12. 33. his fruit:
or Else by faith preached? Gal. 3. You may know whither you have the Spirit or no by this, examine whither you have got faith by the preaching of the Word, our Saviour Says, that the tree is known by Matthew 12. 33. his fruit:
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the branch cannot beare fruit, except it receive vertue and strength from the roote;
the branch cannot bear fruit, except it receive virtue and strength from the root;
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so if we get not faith in Christ, and be joyned with him, wee shall never get the spirit:
so if we get not faith in christ, and be joined with him, we shall never get the Spirit:
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therefore if you would get the spirit, you must get faith:
Therefore if you would get the Spirit, you must get faith:
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for faith is the knitting and drawing grace, it will draw the spirit into the soule,
for faith is the knitting and drawing grace, it will draw the Spirit into the soul,
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and it will knit him fast unto the soule, that he can never depart away from it:
and it will knit him fast unto the soul, that he can never depart away from it:
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faith will recover the Spirit if it seeme to want his power of working in the soule, it will returne him if he seeme to depart away, it will enlarge the heart if the spirit be scanted in it, it will widen the narrow bottle of your hearts;
faith will recover the Spirit if it seem to want his power of working in the soul, it will return him if he seem to depart away, it will enlarge the heart if the Spirit be scanted in it, it will widen the narrow Bottle of your hearts;
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and you know what Christ said unto the woman in the Gospell, So be it unto thee according unto thy faith; therefore if you would get the spirit, you must get faith in your hearts,
and you know what christ said unto the woman in the Gospel, So be it unto thee according unto thy faith; Therefore if you would get the Spirit, you must get faith in your hearts,
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if you would get a large measure of the spirit, then get a large measure of faith:
if you would get a large measure of the Spirit, then get a large measure of faith:
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for what is the reason that men thrive not in the spirit, but because they thrive not in faith.
for what is the reason that men thrive not in the Spirit, but Because they thrive not in faith.
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The third meanes to get the spirit, is an earnest desire, joyned with prayer: to desire and pray earnestly for the spirit, is a meanes to get the spirit:
The third means to get the Spirit, is an earnest desire, joined with prayer: to desire and pray earnestly for the Spirit, is a means to get the Spirit:
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an instance of this wee have in Elisha, servant to Eliah; he earnestly desires and prayes that the Spirit of Eliah his master might bee doubled upon him:
an instance of this we have in Elisha, servant to Elijah; he earnestly Desires and prays that the Spirit of Elijah his master might be doubled upon him:
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not that hee meant that hee might have asmuch more againe, but that hee might have a greater measure of the Spirit, then other of the Prophets;
not that he meant that he might have as more again, but that he might have a greater measure of the Spirit, then other of the prophets;
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and hee did obtaine his desire, for hee was indued with a greater measure of the Spirit, then other of the Prophets were:
and he did obtain his desire, for he was endued with a greater measure of the Spirit, then other of the prophets were:
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even so if you would but desire and pray earnestly for the Spirit, you might get him.
even so if you would but desire and pray earnestly for the Spirit, you might get him.
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Salomon desired wisedome, and prayed for it, and he had it, and that in a larger measure,
Solomon desired Wisdom, and prayed for it, and he had it, and that in a larger measure,
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then those that went before him;
then those that went before him;
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so if you would pray for the spirit, you have his promise, Luke 11. 13. That he will give the Holy Ghost unto them that aske him:
so if you would pray for the Spirit, you have his promise, Lycia 11. 13. That he will give the Holy Ghost unto them that ask him:
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and this hee doth speake by way of opposition, if you that are evill can give good things unto your children,
and this he does speak by Way of opposition, if you that Are evil can give good things unto your children,
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then much more will God give you his Spirit;
then much more will God give you his Spirit;
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that is, if a man will bee importunate for grace, and the spirit, as a child will be unto his father for bread, then he cannot deny you.
that is, if a man will be importunate for grace, and the Spirit, as a child will be unto his father for bred, then he cannot deny you.
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But you will say, if hee were my father, and I his child, then it is true he would give me his spirit, but alas he is not,
But you will say, if he were my father, and I his child, then it is true he would give me his Spirit, but alas he is not,
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for any thing I know, neither my father, nor I his child.
for any thing I know, neither my father, nor I his child.
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To this I answer, suppose thou be not his child, in thy owne apprehension, yet looke backe unto the 8. verse. and see what Importunity doth,
To this I answer, suppose thou be not his child, in thy own apprehension, yet look back unto the 8. verse. and see what Importunity does,
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though hee would not open the doore, and give him that which he would have,
though he would not open the door, and give him that which he would have,
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yet in regard of the importunity of him that asketh, he will open and give him what he would have:
yet in regard of the importunity of him that asks, he will open and give him what he would have:
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thus doe you though you may have a deniall sometimes, no answer at all, or an angry answer,
thus do you though you may have a denial sometime, no answer At all, or an angry answer,
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yet take no deniall, and your importunity will at last prevaile with him:
yet take no denial, and your importunity will At last prevail with him:
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and to incourage you against former runnings out from God, the Apostle saith, that he giveth and upbraideth no man, Iames 1. 5. As no man meriteth at Gods hand,
and to encourage you against former runnings out from God, the Apostle Says, that he gives and upbraideth no man, James 1. 5. As no man merits At God's hand,
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so no man shall be upbraided with any failing to shame him;
so no man shall be upbraided with any failing to shame him;
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he gives unto all men that comes unto him, without exceptions of person, without any gift freely,
he gives unto all men that comes unto him, without exceptions of person, without any gift freely,
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and reproaches no man, that is, he will not lay before him, either that which might hinder him from comming unto him,
and Reproaches no man, that is, he will not lay before him, either that which might hinder him from coming unto him,
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or him from receiving of him, he might doe both, but he will doe neither, and you know the promise;
or him from receiving of him, he might do both, but he will do neither, and you know the promise;
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the Disciples, they must goe unto Ierusalem, and he will after a certaine time send the spirit,
the Disciples, they must go unto Ierusalem, and he will After a certain time send the Spirit,
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but they must waite for him, and this they did by constant prayer, and they had the promise made good unto them,
but they must wait for him, and this they did by constant prayer, and they had the promise made good unto them,
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for the holy Ghost came upon every one of them, in Acts 2. 4. so if you be constant in prayer, what though for the present you get him not;
for the holy Ghost Come upon every one of them, in Acts 2. 4. so if you be constant in prayer, what though for the present you get him not;
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yet, at last you shall have him;
yet, At last you shall have him;
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thus much for this meanes, if you would have the Spirit, you must pray and desire him earnestly.
thus much for this means, if you would have the Spirit, you must pray and desire him earnestly.
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The fourth meanes to get the Spirit, is to obey him;
The fourth means to get the Spirit, is to obey him;
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and this you doe, when you make him good entertainment, when you feed him with heavenly thoughts,
and this you do, when you make him good entertainment, when you feed him with heavenly thoughts,
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and doe what he would have you to doe, but if you slight him, set light by him,
and do what he would have you to do, but if you slight him, Set Light by him,
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and will not obey and be ruled by him, you will never get him, and this you doe when you resist, greive, and quench the spirit;
and will not obey and be ruled by him, you will never get him, and this you do when you resist, grieve, and quench the Spirit;
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you resist the spirit, when you resist that light which the spirit hath wrought in you,
you resist the Spirit, when you resist that Light which the Spirit hath wrought in you,
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when you fight against it, against its reason and arguments, this is a great sinne; you grieve the spirit, when you mingle two contraries
when you fight against it, against its reason and Arguments, this is a great sin; you grieve the Spirit, when you mingle two contraries
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<1+^PAGES^MISSING> PAVLS CONVERSION.
<1+^PAGES^MISSING> PAUL'S CONVERSION.
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ACTS 9. 6. And he trembling and astonished, said, Lord, What wilt thou have me to doe? And the Lord said unto him, arise,
ACTS 9. 6. And he trembling and astonished, said, Lord, What wilt thou have me to do? And the Lord said unto him, arise,
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and goe into the City, and it shall be told thee what thou must doe.
and go into the city, and it shall be told thee what thou must do.
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IN this verse wee have the first act of Pauls conversion from being a persecutor to bee an Apostle.
IN this verse we have the First act of Paul's conversion from being a persecutor to be an Apostle.
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In the words, there are two parts. The first is the manner of it: he trembled, and was astonished:
In the words, there Are two parts. The First is the manner of it: he trembled, and was astonished:
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Secondly, the plyablenesse of his will, and hee said, Lord what wilt thou have me to doe:
Secondly, the plyablenesse of his will, and he said, Lord what wilt thou have me to do:
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but before wee come to any observations, we will open the words unto you.
but before we come to any observations, we will open the words unto you.
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[ Trembling. ] Trembling is an effect of feare, which feare is seated in the affecttive part of the soule:
[ Trembling. ] Trembling is an Effect of Fear, which Fear is seated in the affecttive part of the soul:
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for when the understanding apprehends any thing, whether good or evill, then the affections come and apply it, either unto joy or sorrow.
for when the understanding apprehends any thing, whither good or evil, then the affections come and apply it, either unto joy or sorrow.
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Now the affections may bee considered either in regard of good or evill: in regard of good, and that either present which breedeth joy;
Now the affections may be considered either in regard of good or evil: in regard of good, and that either present which breeds joy;
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or future, and to come, whence flowes desire: for desire is of some good, not present, but to come.
or future, and to come, whence flows desire: for desire is of Some good, not present, but to come.
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Secondly, I say, the affections may bee considered in regard of evill, and that likewise either as present, which breeds sorrow,
Secondly, I say, the affections may be considered in regard of evil, and that likewise either as present, which breeds sorrow,
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or to come whence flowes abomination, or an affection, by which wee flye and shunne this evill.
or to come whence flows abomination, or an affection, by which we fly and shun this evil.
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Againe, if a man apprehends the good which is to come, as possible, though hard to be obtained, this breedeth hope.
Again, if a man apprehends the good which is to come, as possible, though hard to be obtained, this breeds hope.
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And so if the evill be apprehended as future, and hard to be shunned, it worketh feare.
And so if the evil be apprehended as future, and hard to be shunned, it works Fear.
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And this was Pauls feare, he apprehended affliction, as comming, and hard to be avoided;
And this was Paul's Fear, he apprehended affliction, as coming, and hard to be avoided;
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the Iudge as terrible, and that there was no way to escape, and therefore hee trembled.
the Judge as terrible, and that there was no Way to escape, and Therefore he trembled.
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He was in a great perplexity and feare, after that the Lord had showne unto him a glimpse of his dreadfull power.
He was in a great perplexity and Fear, After that the Lord had shown unto him a glimpse of his dreadful power.
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Whence wee may see, That nothing will so much deject a sinner, as when hee sees the fearefull power of God.
Whence we may see, That nothing will so much deject a sinner, as when he sees the fearful power of God.
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When there is a crevis opened unto him, whereby hee who is a sinner sees into the holinesse and the purity of God,
When there is a crevice opened unto him, whereby he who is a sinner sees into the holiness and the purity of God,
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and the vilenesse of his owne nature, hence hee feares;
and the vileness of his own nature, hence he fears;
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and therefore it was that Adam feared, when he heard but the voyce of God in the Garden:
and Therefore it was that Adam feared, when he herd but the voice of God in the Garden:
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and the Israelites could not indure the presence of God, because that it was terrible unto them.
and the Israelites could not endure the presence of God, Because that it was terrible unto them.
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For they conceived as the Scripture speaketh, That no man could see God and live:
For they conceived as the Scripture speaks, That no man could see God and live:
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that is, see him according to the excellent greatnesse of his power, and majesty, but it would utterly overwhelme them,
that is, see him according to the excellent greatness of his power, and majesty, but it would utterly overwhelm them,
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so that there should no longer life remaine in them; whence was their feare.
so that there should not longer life remain in them; whence was their Fear.
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[ And astonished. ] This is another effect of feare, or a further degree of it:
[ And astonished. ] This is Another Effect of Fear, or a further degree of it:
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hee apprehends such a sight of the power of God, and of his owne estate, that is, this light did so shine into his soule, that hee was at a non-plus, not knowing what to doe, or how to escape.
he apprehends such a sighed of the power of God, and of his own estate, that is, this Light did so shine into his soul, that he was At a nonplus, not knowing what to do, or how to escape.
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Now there are three things that make an astonishment:
Now there Are three things that make an astonishment:
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First, if the danger bee sudden, for else it will not astonish, for that which is knowne before, will not cause astonishment.
First, if the danger be sudden, for Else it will not astonish, for that which is known before, will not cause astonishment.
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Secondly, if it bee great, for a small evill wil not astonish a man, but when a man apprehends a great evill present,
Secondly, if it be great, for a small evil will not astonish a man, but when a man apprehends a great evil present,
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then he is astonished at it. Thirdly, if it be inevitable: when a man is compassed about with it, that he cannot get out;
then he is astonished At it. Thirdly, if it be inevitable: when a man is compassed about with it, that he cannot get out;
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there is no doore to escape, but he must needs abide it, hence proceeds an astonishment:
there is no door to escape, but he must needs abide it, hence proceeds an astonishment:
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thus it was with Paul. It was sudden, a light shoone; it was great for he persecuted Christ, for which he was strucken downe;
thus it was with Paul. It was sudden, a Light shoone; it was great for he persecuted christ, for which he was strucken down;
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and it was inevitable, he saw no way to escape:
and it was inevitable, he saw no Way to escape:
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it is hard for thee to kicke against the prickes, that is, it is in vaine for thee Paul to set thy selfe against me and prevaile, there will bee no resisting without great danger:
it is hard for thee to kick against the pricks, that is, it is in vain for thee Paul to Set thy self against me and prevail, there will be no resisting without great danger:
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thus when hee saw no way, by no shift to escape, then he was astonished.
thus when he saw no Way, by no shift to escape, then he was astonished.
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I might note many doctrines from the words, but least I should be prevented in the maine, I will therefore omit them,
I might note many doctrines from the words, but least I should be prevented in the main, I will Therefore omit them,
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and come unto the proper point intended by the holy Ghost, which is this.
and come unto the proper point intended by the holy Ghost, which is this.
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That whosoever will receive Christ, and be ingrafted into him, and receive the Gospell as he ought to doe he must be first humbled:
That whosoever will receive christ, and be ingrafted into him, and receive the Gospel as he ought to do he must be First humbled:
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I say, it is necessary for the right receiving of Christ, that a Christian bee humbled.
I say, it is necessary for the right receiving of christ, that a Christian bee humbled.
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It is a necessary condition, because no man will receive Christ till then: till hee bee cast downe, Christ will not bee prized, grace will not be esteemed;
It is a necessary condition, Because no man will receive christ till then: till he be cast down, christ will not be prized, grace will not be esteemed;
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and then hee will see a necessity of Christ and holinesse.
and then he will see a necessity of christ and holiness.
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Now that humiliation is of such necessity, wee will prove by Scripture, even by those phrases, by which this humiliation is set forth.
Now that humiliation is of such necessity, we will prove by Scripture, even by those phrases, by which this humiliation is Set forth.
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First, it is called a pricking of the heart, Acts 2. 37. And when they heard it, they were pricked in their hearts; they had then broken hearts, they were thorowly humbled,
First, it is called a pricking of the heart, Acts 2. 37. And when they herd it, they were pricked in their hearts; they had then broken hearts, they were thoroughly humbled,
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and when it was thus with them, then they can inquire after Christ, what shall wee doe to be saved;
and when it was thus with them, then they can inquire After christ, what shall we do to be saved;
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and on the contrary, that which keepes men from Christ, is the want of sound humiliation, in Ezek. 36. 26. I will take away the stony heart out of you,
and on the contrary, that which keeps men from christ, is the want of found humiliation, in Ezekiel 36. 26. I will take away the stony heart out of you,
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and I will give you a heart of flesh (that is) till I have made you sensible of sinne you will not prize mee, that is, you will not doe it till you be humbled.
and I will give you a heart of Flesh (that is) till I have made you sensible of sin you will not prize me, that is, you will not do it till you be humbled.
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Againe, consider that Christ came to this end, to revive the humble sinner, Esa. 61. 1. the spirit of the Lord is come upon mee, to preach glad tidings to the meeke, to binde up the broken hearted, hee that is not broken hearted and wounded with sinne, will not seeke to the Physician to be healed, Christ is no precious balme unto him.
Again, Consider that christ Come to this end, to revive the humble sinner, Isaiah 61. 1. the Spirit of the Lord is come upon me, to preach glad tidings to the meek, to bind up the broken hearted, he that is not broken hearted and wounded with sin, will not seek to the physician to be healed, christ is no precious balm unto him.
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He feeles himselfe not a prisoner to sinne, and therefore cares not for the libertie that is in grace,
He feels himself not a prisoner to sin, and Therefore Cares not for the liberty that is in grace,
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because he is not broken hearted, but if he were thorowly humbled, it would be farre otherwise with him.
Because he is not broken hearted, but if he were thoroughly humbled, it would be Far otherwise with him.
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Secondly, it is called poore in spirit, in Matth. 5. 3. those who are broken hearted and mourne for sinne, will seeke to be inriched by Christ,
Secondly, it is called poor in Spirit, in Matthew 5. 3. those who Are broken hearted and mourn for sin, will seek to be enriched by christ,
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and therefore Christ promises to comfort these, in Esa. 61. 2. to comfort those that mourne:
and Therefore christ promises to Comfort these, in Isaiah 61. 2. to Comfort those that mourn:
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those that are are thus spiritually poore, and mourne for the want of grace, shall have comfort,
those that Are Are thus spiritually poor, and mourn for the want of grace, shall have Comfort,
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because I am come to this end;
Because I am come to this end;
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the contrary to this you shall see, in Revel. 3. 17. the Laodiceans, they thought themselves to be rich wanting nothing,
the contrary to this you shall see, in Revel. 3. 17. the Laodiceans, they Thought themselves to be rich wanting nothing,
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and therefore they sought not after Christ, but thou art poore, and blind, and naked:
and Therefore they sought not After christ, but thou art poor, and blind, and naked:
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the way to make thee to come unto mee, is to humble thee in the sight of thy spirituall povertie.
the Way to make thee to come unto me, is to humble thee in the sighed of thy spiritual poverty.
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Thirdly, it is called a melting heart, that is, such a heart, as will take any impression of grace, this we see in the 2. Chron. 34. 27. Because thy heart melted within thee, and thou humbledst thy selfe before me, that is,
Thirdly, it is called a melting heart, that is, such a heart, as will take any impression of grace, this we see in the 2. Chronicles 34. 27. Because thy heart melted within thee, and thou humbledst thy self before me, that is,
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because thou wast thorowly humbled, and thy heart sensible of sinne, and of the Iudgements that I would bring upon thy people,
Because thou wast thoroughly humbled, and thy heart sensible of sin, and of the Judgments that I would bring upon thy people,
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therefore I have heard thy prayer:
Therefore I have herd thy prayer:
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if thou hadst not beene humbled, thou couldest not have sought to have made thy peace with mee:
if thou Hadst not been humbled, thou Couldst not have sought to have made thy peace with me:
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so in Ier. 31. 19. after Ierem. 31. 19. that I turned, I repented and after that I was instructed, I smote upon my thigh, I was ashamed.
so in Jeremiah 31. 19. After Jeremiah 31. 19. that I turned, I repented and After that I was instructed, I smote upon my thigh, I was ashamed.
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So that till a man bee humbled, hee will not turne unto Christ, but when hee is humbled,
So that till a man be humbled, he will not turn unto christ, but when he is humbled,
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then hee will seeke unto Christ and be ashamed of himselfe:
then he will seek unto christ and be ashamed of himself:
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the contrary to this we see, in Hosea 4. 16. Israel is like an untamed heiffer:
the contrary to this we see, in Hosea 4. 16. Israel is like an untamed heifer:
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viz. because shee was not humbled.
viz. Because she was not humbled.
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Fourthly, it is called a trembling at the Word, Isai. 66. 2. and Iob 42. 5. 6. I have heard of thee by the hearing of the eare,
Fourthly, it is called a trembling At the Word, Isaiah 66. 2. and Job 42. 5. 6. I have herd of thee by the hearing of the ear,
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therefore I abhorre my selfe, &c. that is, when I heard thee in thy Word, it much humbled mee,
Therefore I abhor my self, etc. that is, when I herd thee in thy Word, it much humbled me,
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and caused mee basely to esteeme of my selfe, and highly to esteeme of thy favour.
and caused me basely to esteem of my self, and highly to esteem of thy favour.
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Prov. 28. 14. Blessed is the man that feareth alwayes:
Curae 28. 14. Blessed is the man that fears always:
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the contrary to this is hardnesse of heart, when the Word wants this effect to humble men, they feare not at all.
the contrary to this is hardness of heart, when the Word Wants this Effect to humble men, they Fear not At all.
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Now that this humiliation is a necessary condition, will appeare more apparantly and fully, if we doe but consider Gods dealing with men in all ages:
Now that this humiliation is a necessary condition, will appear more apparently and Fully, if we do but Consider God's dealing with men in all ages:
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I say, it is the course that God himselfe takes; first, to humble sinners.
I say, it is the course that God himself Takes; First, to humble Sinners.
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Thus he dealt with Adam, Gen. 3. 8. When he heard the voyce of God, he trembled and feared:
Thus he dealt with Adam, Gen. 3. 8. When he herd the voice of God, he trembled and feared:
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and thus hee dealt with the children of Israel, hee showes unto them but a glimpse of his power at the delivering of the law, and they were much cast downe.
and thus he dealt with the children of Israel, he shows unto them but a glimpse of his power At the delivering of the law, and they were much cast down.
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Againe, this was the course that the Prophets used:
Again, this was the course that the prophets used:
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when they came unto any people, you shall see they first pronounce the judgements of God against them:
when they Come unto any people, you shall see they First pronounce the Judgments of God against them:
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Thus and thus saith the Lord, &c. thorowly to humble them;
Thus and thus Says the Lord, etc. thoroughly to humble them;
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and then after they preach of mercy, and the loving kindnesse of God, of the readinesse of God, to receive those unto mercy, that are thorowly humbled.
and then After they preach of mercy, and the loving kindness of God, of the readiness of God, to receive those unto mercy, that Are thoroughly humbled.
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Againe, this was the course that Iohn Baptist tooke, he came in the Spirit of Eliah: with sharpe words pronouncing heavy judgements against those that remained impenitent:
Again, this was the course that John Baptist took, he Come in the Spirit of Elijah: with sharp words pronouncing heavy Judgments against those that remained impenitent:
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and therefore Matth. 3. 7. he calles them, O generation of Vipers, who hath forewarned you to flye from the wrath to come, &c. And all this to humble them,
and Therefore Matthew 3. 7. he calls them, Oh generation of Vipers, who hath forewarned you to fly from the wrath to come, etc. And all this to humble them,
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because hee knew they would never receive Christ, nor prize grace till they were humbled.
Because he knew they would never receive christ, nor prize grace till they were humbled.
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Againe, this was the course that our Saviour tooke, in Ioh. 4. 31. with the woman of Samaria;
Again, this was the course that our Saviour took, in John 4. 31. with the woman of Samaria;
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first hee humbles her, and then he comforts her, that is, first he makes her confesse that shee was a sinner, and then shee beleeved; and therefore he saith;
First he humbles her, and then he comforts her, that is, First he makes her confess that she was a sinner, and then she believed; and Therefore he Says;
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I am not come to call the righteous, but sinners to repentance, to wit, to make them see their sinnes,
I am not come to call the righteous, but Sinners to Repentance, to wit, to make them see their Sins,
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and be humbled for them, that so they may flie unto God for mercy.
and be humbled for them, that so they may fly unto God for mercy.
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Againe, this was the course that the Apostle Peter tooke, Acts 2. 37. first he humbles them, and then after comforts them;
Again, this was the course that the Apostle Peter took, Acts 2. 37. First he humbles them, and then After comforts them;
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so Paul Acts 24. 26. when hee preached of Iudgement Felix trembled;
so Paul Acts 24. 26. when he preached of Judgement Felix trembled;
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and so likewise in the three first Chapters to the Romanes, Paul preacheth matter of humiliation:
and so likewise in the three First Chapters to the Romans, Paul Preacheth matter of humiliation:
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in the first Chapter, hee taxeth them with their Idolatry, bringing unto their remembrances particular Iudgements, which the Lord inflicted upon them for it:
in the First Chapter, he Taxes them with their Idolatry, bringing unto their remembrances particular Judgments, which the Lord inflicted upon them for it:
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in the second Chapter, hee brings them to the Law, in which they so much boasted of,
in the second Chapter, he brings them to the Law, in which they so much boasted of,
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and makes a comparison betwixt the Gentiles and them;
and makes a comparison betwixt the Gentiles and them;
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that howsoever they thought hardly of the Gentiles, yet they were as bad as they were:
that howsoever they Thought hardly of the Gentiles, yet they were as bad as they were:
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and then he prooves in the third Chapter, that wee are justified by faith without the workes of the Law,
and then he Proves in the third Chapter, that we Are justified by faith without the works of the Law,
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and this he doth to humble them;
and this he does to humble them;
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and then in the rest of the Chapters hee preaches of Iustification and Reconciliation by Christ;
and then in the rest of the Chapters he Preaches of Justification and Reconciliation by christ;
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because men will not receive Christ, till they be humbled.
Because men will not receive christ, till they be humbled.
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And thus, I say, humiliation is the first step to happinesse, and the first beginning of grace and bringing to Christ;
And thus, I say, humiliation is the First step to happiness, and the First beginning of grace and bringing to christ;
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and therefore it is, that wee generally labour to humble men in preaching of the Law,
and Therefore it is, that we generally labour to humble men in preaching of the Law,
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and then after perswade them by the promises to come unto Christ, because men care not for Christ, they esteeme not of him;
and then After persuade them by the promises to come unto christ, Because men care not for christ, they esteem not of him;
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they finde no need of him, till they be humble: therefore if you would receive the Gospell and Christ offered in the Gospell;
they find no need of him, till they be humble: Therefore if you would receive the Gospel and christ offered in the Gospel;
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if you would be ingrafted into Christ, then you must labour to be humble.
if you would be ingrafted into christ, then you must labour to be humble.
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But for the more full explaining of this thing, some questions are to bee answered, which will make plaine what this humiliation is,
But for the more full explaining of this thing, Some questions Are to be answered, which will make plain what this humiliation is,
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and what a necessary condition it is unto salvation.
and what a necessary condition it is unto salvation.
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The first question is this, upon what ground, or for what reason is humiliation so necessary unto salvation.
The First question is this, upon what ground, or for what reason is humiliation so necessary unto salvation.
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This will be the sooner answered, if we doe but consider;
This will be the sooner answered, if we do but Consider;
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what is that which makes men keepe backe Answ. 1. from Christ, there are two hinderances that keepe men from Christ;
what is that which makes men keep back Answer 1. from christ, there Are two hindrances that keep men from christ;
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the first is unbeleefe, and the second is a neglect of Christ:
the First is unbelief, and the second is a neglect of christ:
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unbeleefe that was the sinne that kept men from Christ in the first age of the Church, in the Apostles times they beleeved not that they might bee saved, that is, they would not beleeve that the Messias was come in the flesh:
unbelief that was the sin that kept men from christ in the First age of the Church, in the Apostles times they believed not that they might be saved, that is, they would not believe that the Messias was come in the Flesh:
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but now in the second estate of the Church, such unbeleefe is not the cause that keepes men from Christ,
but now in the second estate of the Church, such unbelief is not the cause that keeps men from christ,
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neither which wee labour most to convince men of, for they doe generally beleeve the Gospell,
neither which we labour most to convince men of, for they do generally believe the Gospel,
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but our labour now, is, to draw men from the neglect of Christ: wee preach Christ generally unto all, that whosoever will, may receive Christ;
but our labour now, is, to draw men from the neglect of christ: we preach christ generally unto all, that whosoever will, may receive christ;
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but men will not receive him, till they bee humbled, they thinke they stand in no need of Christ, they care not whether they have him or no:
but men will not receive him, till they be humbled, they think they stand in no need of christ, they care not whither they have him or not:
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they prize him not, they looke upon him a farre off, they will not have him for the fetching:
they prize him not, they look upon him a Far off, they will not have him for the fetching:
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now Christ will never be received, till he be prized above all things, and this men will not doe, till they be humble:
now christ will never be received, till he be prized above all things, and this men will not do, till they be humble:
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humiliation if it be sound, will give a man such a sweet taste of Christ and holinesse,
humiliation if it be found, will give a man such a sweet taste of christ and holiness,
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and such a bitter taste of sinne, that nothing will satisfie him but Christ:
and such a bitter taste of sin, that nothing will satisfy him but christ:
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this will make his heart pant after grace, and when the heart is in this case,
this will make his heart pant After grace, and when the heart is in this case,
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then Christ will be prized and not before: but this men will not I say doe, till they be humbled.
then christ will be prized and not before: but this men will not I say do, till they be humbled.
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It is true, God can come in the still and soft winde, that is, hee can give Christ and the Spirit without this condition,
It is true, God can come in the still and soft wind, that is, he can give christ and the Spirit without this condition,
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and he may likewise make men fit to receive the Gospell without it, but hee will not,
and he may likewise make men fit to receive the Gospel without it, but he will not,
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therefore hee will come in the rough winds, that rends the rockes:
Therefore he will come in the rough winds, that rends the Rocks:
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hee will first humble men, and make men fit to receive the Gospell, and Christ by the Gospell,
he will First humble men, and make men fit to receive the Gospel, and christ by the Gospel,
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before they shall have him, and therefore it is said, that the poore receive the Gospell, that is, those that are broken hearted receive Christ tendered in the Gospell, because they are thorowly humbled:
before they shall have him, and Therefore it is said, that the poor receive the Gospel, that is, those that Are broken hearted receive christ tendered in the Gospel, Because they Are thoroughly humbled:
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for this cause also we Preach the Law to bring men to the sight of their sinnes that they may be humbled;
for this cause also we Preach the Law to bring men to the sighed of their Sins that they may be humbled;
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and therefore it is called, a Schoole-master to bring us unto Christ; the Law showes unto men the sinfulnesse of their nature and their indisposition:
and Therefore it is called, a Schoolmaster to bring us unto christ; the Law shows unto men the sinfulness of their nature and their indisposition:
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I had not knowne sinne (faith Paul) but by the Law, that is, I had not knowne sinneas sinne, to humble mee,
I had not known sin (faith Paul) but by the Law, that is, I had not known sinneas sin, to humble me,
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if I had not lookt into this Glasse;
if I had not looked into this Glass;
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if I had not beene taught by this Master, and this is that which makes men flie unto the Citie of refuge, that is, they will not runne unto Christ till they be humbled:
if I had not been taught by this Master, and this is that which makes men fly unto the city of refuge, that is, they will not run unto christ till they be humbled:
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this wee see in the Prodigall, Luke 15. 16, 17. hee would never goe unto his father, till hee could see no meanes to escape;
this we see in the Prodigal, Lycia 15. 16, 17. he would never go unto his father, till he could see no means to escape;
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and then hee takes a resolution to goe; so a sinner will never receive Christ nor the Gospell till he be humbled.
and then he Takes a resolution to go; so a sinner will never receive christ nor the Gospel till he be humbled.
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Now there is a two-fold neglect, the first is a totall, the second is a particular neglect.
Now there is a twofold neglect, the First is a total, the second is a particular neglect.
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First, I say, men neglect Christ totally, when they refuse all the offers of grace, when they will not have Christ upon any condition:
First, I say, men neglect christ totally, when they refuse all the offers of grace, when they will not have christ upon any condition:
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they will not speake when the spirit cals, they will not beleeve that they may be saved;
they will not speak when the Spirit calls, they will not believe that they may be saved;
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these are the same with them in the Gospell, That were invited unto the marriage: they excuse themselves, they have other imployments, that they must looke unto;
these Are the same with them in the Gospel, That were invited unto the marriage: they excuse themselves, they have other employments, that they must look unto;
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let Christ and grace goe where they will, both farmes and Oxen and wives must first bee looked after, that is, they minde earthly things more then Christ:
let christ and grace go where they will, both farms and Oxen and wives must First be looked After, that is, they mind earthly things more then christ:
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and if Christ will not bee had without they loose the love of these, they will not come, they know the feast was ready, but they mind it not:
and if christ will not be had without they lose the love of these, they will not come, they know the feast was ready, but they mind it not:
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and this is the condition of many men in the world, they will not come in within the lists of the Gospell,
and this is the condition of many men in the world, they will not come in within the lists of the Gospel,
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least they should be catcht with the hooke: though they generally beleeve, yet they will not outwardly professe Christ:
lest they should be catched with the hook: though they generally believe, yet they will not outwardly profess christ:
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this is a fearefull condition if they continue in it, hee hath sworne that they shall never enter into his rest.
this is a fearful condition if they continue in it, he hath sworn that they shall never enter into his rest.
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The second is a partiall neglect, and this is when they make a mixture both of the love of the world,
The second is a partial neglect, and this is when they make a mixture both of the love of the world,
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and of the love of Christ;
and of the love of christ;
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they minde Christ, and grace, and holinesse, but they minde them not altogether, that is, they would bee contented to doe something for Christ,
they mind christ, and grace, and holiness, but they mind them not altogether, that is, they would be contented to do something for christ,
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but they will not doe all things, it may bee they will forsake a little profit,
but they will not do all things, it may be they will forsake a little profit,
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or pleasure, or vaine glory, or coveteousnesse, for Christ, but they will not forsake all.
or pleasure, or vain glory, or covetousness, for christ, but they will not forsake all.
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These are like the three grounds spoken of in the Gospell, the first ground received Christ,
These Are like the three grounds spoken of in the Gospel, the First ground received christ,
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but they would not professe him:
but they would not profess him:
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so many men will be contented to heare the Gospell, but they will not professe Christ,
so many men will be contented to hear the Gospel, but they will not profess christ,
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because they are not thorowly humbled, or if they doe chance to professe, yet they will not continue: the reason why the seede
Because they Are not thoroughly humbled, or if they do chance to profess, yet they will not continue: the reason why the seed
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<3^PAGES^MISSING> in the first ground, did not continue, was because the plow had not gone deepe enough, that is, they were not humbled.
<3^PAGES^MISSING> in the First ground, did not continue, was Because the blow had not gone deep enough, that is, they were not humbled.
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The second ground went yet further;
The second ground went yet further;
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it not onely received the seed, but it sprung up with much hope of a fruitfull harvest;
it not only received the seed, but it sprung up with much hope of a fruitful harvest;
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yet it continues not, it will not suffer for Christ:
yet it continues not, it will not suffer for christ:
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so many men will receive the Gospell, and joy in the profession of it, but they will not suffer for Christ:
so many men will receive the Gospel, and joy in the profession of it, but they will not suffer for christ:
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because they are not humble, that is, the plough went not deepe enough to humble them.
Because they Are not humble, that is, the plough went not deep enough to humble them.
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The third ground went yet further, it did not onely what the other did, but it did that which the other would not doe, that is, it would be contented to suffer for Christ,
The third ground went yet further, it did not only what the other did, but it did that which the other would not do, that is, it would be contented to suffer for christ,
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but yet it would not doe all things; hee would retaine some pleasure, and some profit:
but yet it would not do all things; he would retain Some pleasure, and Some profit:
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when any earthly thing, which his affections were glewed to, stood in competition with Christ, he had rather loose Christ,
when any earthly thing, which his affections were glued to, stood in competition with christ, he had rather lose christ,
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then hee would loose all his pleasure in these earthly things, because he is not thorowly humbled:
then he would lose all his pleasure in these earthly things, Because he is not thoroughly humbled:
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humiliation comes and takes all impedimouts away, plowes up the hardnesse of the heart, sets the affections on another object to delight in, checkes the will, opens the mind, awakeneth the conscience, that Christ is all to him in all things:
humiliation comes and Takes all impedimouts away, plows up the hardness of the heart, sets the affections on Another Object to delight in, Checks the will, Opens the mind, awakeneth the conscience, that christ is all to him in all things:
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and therefore it is compared unto the good ground, that received the Word with an honest and good heart, the heart will not bee fit to receive that good, that will make it good till it bee plowed deepe and humbled,
and Therefore it is compared unto the good ground, that received the Word with an honest and good heart, the heart will not be fit to receive that good, that will make it good till it be plowed deep and humbled,
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then the Word will grow, the heart must bee humbled before grace will grow: and therefore, this is the effect, that humiliation works when the heart is humbled:
then the Word will grow, the heart must be humbled before grace will grow: and Therefore, this is the Effect, that humiliation works when the heart is humbled:
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hee will not part with Christ for any thing in the world.
he will not part with christ for any thing in the world.
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Therefore you see upon what ground humiliation is necessary, because men will not receive Christ till they be humbled.
Therefore you see upon what ground humiliation is necessary, Because men will not receive christ till they be humbled.
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The second question, is, whether humiliation is simply, and absolutely necessary.
The second question, is, whither humiliation is simply, and absolutely necessary.
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To this I answer, that it is not simply, and absolutely necessary, for it is not a simple grace,
To this I answer, that it is not simply, and absolutely necessary, for it is not a simple grace,
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and therefore not necessary on Gods part.
and Therefore not necessary on God's part.
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But it is a condition required on our parts, because we will not receive Christ till we be humble.
But it is a condition required on our parts, Because we will not receive christ till we be humble.
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I say, it is not a simple grace, or simply necessary. For that which a man may exceede in, is not simply necessary:
I say, it is not a simple grace, or simply necessary. For that which a man may exceed in, is not simply necessary:
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but a man or woman may have too much of it, that is, he may exceed in the measure, he may be over humble:
but a man or woman may have too much of it, that is, he may exceed in the measure, he may be over humble:
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and therefore Paul writes unto the Corinthians, 2 Cor. 2. 7. That they should comfort the incestious person,
and Therefore Paul writes unto the Corinthians, 2 Cor. 2. 7. That they should Comfort the incestuous person,
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least hee should bee swallowed up of griefe: now that which is a simple grace, a man cannot have too much of: hee cannot exceed in it;
lest he should be swallowed up of grief: now that which is a simple grace, a man cannot have too much of: he cannot exceed in it;
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as for example, a man cannot have too much faith, or repentance, or love, sanctification, &c. but the more hee hath of these, the better:
as for Exampl, a man cannot have too much faith, or Repentance, or love, sanctification, etc. but the more he hath of these, the better:
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now, howsoever it is not simply necessary on Gods part, because hee can save men without it,
now, howsoever it is not simply necessary on God's part, Because he can save men without it,
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yet it is a necessary condition, on our parts: and in regard of us, because we will not receive Christ till we be humbled.
yet it is a necessary condition, on our parts: and in regard of us, Because we will not receive christ till we be humbled.
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And therefore it is, that we Preach the Gospell generally sometimes, sometimes with the condition, as in Matth. 11. 28. Come unto mee all that are weary and heavy laden, and I will ease you:
And Therefore it is, that we Preach the Gospel generally sometime, sometime with the condition, as in Matthew 11. 28. Come unto me all that Are weary and heavy laden, and I will ease you:
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till men doe feele sinne as a heavy burthen, they will not come unto Christ to bee cased of it.
till men do feel sin as a heavy burden, they will not come unto christ to be cased of it.
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Againe, in Revel, 22. 17. whosoever is athirst, let him come and take of the water of Life freely:
Again, in Revel, 22. 17. whosoever is athirst, let him come and take of the water of Life freely:
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except they first be athirst, and finde they stand in need of Christ, they will not come unto him to be refreshed.
except they First be athirst, and find they stand in need of christ, they will not come unto him to be refreshed.
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Againe, sometimes it is put without any condition, except faith:
Again, sometime it is put without any condition, except faith:
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Revel. 22. and whosoever will, let him take of the water of Life freely, that is, whosoever hath a desire to come unto Christ, let him come and he shall have him without any exception of persons or condition, Hee that beleeveth shall bee saved,
Revel. 22. and whosoever will, let him take of the water of Life freely, that is, whosoever hath a desire to come unto christ, let him come and he shall have him without any exception of Persons or condition, He that Believeth shall be saved,
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and hee that beleeveth not shall bee damned: bring true, saving, purging, working Iustifying faith, and thou shalt have Christ and salvation:
and he that Believeth not shall be damned: bring true, Saving, purging, working Justifying faith, and thou shalt have christ and salvation:
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where there is no mention of humiliation.
where there is no mention of humiliation.
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For there may wee know, be seedings, without plowing, and there may be plowing and yet no sowing,
For there may we know, be seedings, without plowing, and there may be plowing and yet not sowing,
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and sowing and no reaping, so I say, there may bee saving and sanctifying grace wrought in the heart without humiliation;
and sowing and not reaping, so I say, there may be Saving and sanctifying grace wrought in the heart without humiliation;
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and againe, there may be humiliation and no true grace at all, or generall graces, but not speciall and saving graces:
and again, there may be humiliation and no true grace At all, or general graces, but not special and Saving graces:
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but the way to make us fit to receive grace is to be humble.
but the Way to make us fit to receive grace is to be humble.
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A man may be said to receive Christ by a common light of knowledge, and hereupon doe many things for Christ;
A man may be said to receive christ by a Common Light of knowledge, and hereupon do many things for christ;
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but yet he will not take Christ for his King aswell as a Saviour, except he be humbled, hee will not take Christ so,
but yet he will not take christ for his King aswell as a Saviour, except he be humbled, he will not take christ so,
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as to be ruled by his Lawes, and to live under his Commands, he will not take him with losses and crosses, disgrace and reproach;
as to be ruled by his Laws, and to live under his Commands, he will not take him with losses and Crosses, disgrace and reproach;
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till he be humbled, he will not indure reproach; he would be content to have Christ, but if Christ must cost him all that,
till he be humbled, he will not endure reproach; he would be content to have christ, but if christ must cost him all that,
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then Christ and he must part, but when a man is thorowly humbled, then he will part with all things for Christ, nothing shall be so deare and precious unto him,
then christ and he must part, but when a man is thoroughly humbled, then he will part with all things for christ, nothing shall be so deer and precious unto him,
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as Christ will be, if any thing come in Competition with Christ, hee will refuse it for Christ;
as christ will be, if any thing come in Competition with christ, he will refuse it for christ;
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thus you see that humiliation is a necessary condition on our parts, though not a simple grace.
thus you see that humiliation is a necessary condition on our parts, though not a simple grace.
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The third Question, is this, whether there bee any kinds of humiliation more then one. To this I answer, that there is a two-fold sorrow:
The third Question, is this, whither there be any Kinds of humiliation more then one. To this I answer, that there is a twofold sorrow:
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the first is a preparative sorrow; the second is a godly sorrow. The preparative sorrow, is nothing else but a sorrowing for sinne, as it causeth punishment,
the First is a preparative sorrow; the second is a godly sorrow. The preparative sorrow, is nothing Else but a sorrowing for sin, as it Causes punishment,
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or a sorrowing for some Iudgement likely to insue, and pronounced against him, but this is not the true sorrow:
or a sorrowing for Some Judgement likely to ensue, and pronounced against him, but this is not the true sorrow:
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a reprobate may have this sorrow, which shall never be saved, this was the sorrow of Iudas, and Cain, and Ahab: they sorrowed,
a Reprobate may have this sorrow, which shall never be saved, this was the sorrow of Iudas, and Cain, and Ahab: they sorrowed,
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but it was a false sorrow, only a worke of the flesh: it hath his originall from nature, its object punishment, and its end despaire:
but it was a false sorrow, only a work of the Flesh: it hath his original from nature, its Object punishment, and its end despair:
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but the second is a godly sorrow, such as the Apostle speakes of, in 1 Corinth. 7. 7. that workes repentance not to bee repented of, that is, it turnes the heart to God, it takes away that flintie disposition of nature, by the conveyance of grace;
but the second is a godly sorrow, such as the Apostle speaks of, in 1 Corinth. 7. 7. that works Repentance not to be repented of, that is, it turns the heart to God, it Takes away that flinty disposition of nature, by the conveyance of grace;
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it makes the heart better, it brings it into a frame of obedience, it workes a willingnesse in it to good,
it makes the heart better, it brings it into a frame of Obedience, it works a willingness in it to good,
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so that the difference of them lyeth, in this; the one is outward, but the other is inward;
so that the difference of them lies, in this; the one is outward, but the other is inward;
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the one is from grace, the other is from temporall things;
the one is from grace, the other is from temporal things;
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the one is a worke of the flesh, the other is a worke of the sanctifying Spirit:
the one is a work of the Flesh, the other is a work of the sanctifying Spirit:
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the one will make a man flye unto Christ, because of our wants, (as in the example of the Publican:
the one will make a man fly unto christ, Because of our Wants, (as in the Exampl of the Publican:
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especially in the prodigall sonne, hee never seekes unto his father, till hee be thorowly humbled:
especially in the prodigal son, he never seeks unto his father, till he be thoroughly humbled:
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then he concludes, I will goe unto my father:) the other will set and push a man further from God, this wee see in Cain and Iudas, their sorrow made them run away from God:
then he concludes, I will go unto my father:) the other will Set and push a man further from God, this we see in Cain and Iudas, their sorrow made them run away from God:
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but this godly sorrow or humiliation never rests till it bring a sinner into the presence of Christ;
but this godly sorrow or humiliation never rests till it bring a sinner into the presence of christ;
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and when the soule is in Gods presence, then it will never rest, till Christ have made its peace with God:
and when the soul is in God's presence, then it will never rest, till christ have made its peace with God:
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but as I said, the nature of the worldly sorrow, is to drive a man further from Christ. Adam had this sorrow: he runnes and hides himselfe.
but as I said, the nature of the worldly sorrow, is to drive a man further from christ. Adam had this sorrow: he runs and hides himself.
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A carnall man will sorrow, either for some present Iudgement upon his person, or else upon his substance,
A carnal man will sorrow, either for Some present Judgement upon his person, or Else upon his substance,
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but yet it will not turne the heart, that will not worke a plyable disposition in the heart, to yeeld obedience out of love, in hatred to sinne;
but yet it will not turn the heart, that will not work a pliable disposition in the heart, to yield Obedience out of love, in hatred to sin;
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but on the contrary, that hardneth the heart the more, even as water hardneth Iron when it is hot,
but on the contrary, that Hardeneth the heart the more, even as water Hardeneth Iron when it is hight,
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but this godly sorrow works other effects:
but this godly sorrow works other effects:
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therefore the Apostle saith, I was glad that you were sorrowfull, because it wrought repentance in you, that is, it changed your hearts: so much for this question.
Therefore the Apostle Says, I was glad that you were sorrowful, Because it wrought Repentance in you, that is, it changed your hearts: so much for this question.
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The fourth question is this, whether there bee any difference betweene the godly sorrow, and that which is false.
The fourth question is this, whither there be any difference between the godly sorrow, and that which is false.
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To this I answer, that they differ in three things especially. 1. In the Obiect. 2. In the Causes. 3. In the Effects.
To this I answer, that they differ in three things especially. 1. In the Object. 2. In the Causes. 3. In the Effects.
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The first difference is in the object:
The First difference is in the Object:
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the object of worldly sorrow, is the punishment of sinne, the wrath of God, he lookes upon these without any relation to Christ:
the Object of worldly sorrow, is the punishment of sin, the wrath of God, he looks upon these without any Relation to christ:
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but the object of godly sorrow is sinne, as it stands in opposition with the love of God towards him in Christ,
but the Object of godly sorrow is sin, as it Stands in opposition with the love of God towards him in christ,
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and howsoever a regenerate man lookes upon the punishment, yet in a different degree, not so much because he feares punishment as that he should give his father such cause, to take such displeasure against him:
and howsoever a regenerate man looks upon the punishment, yet in a different degree, not so much Because he fears punishment as that he should give his father such cause, to take such displeasure against him:
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but it is sinne that hee principally lookes upon.
but it is sin that he principally looks upon.
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viz. that he hath displeased so good, so gracious a Father as God hath beene unto him,
viz. that he hath displeased so good, so gracious a Father as God hath been unto him,
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and this is that which workes humiliation in him:
and this is that which works humiliation in him:
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but the other sees the wrath of God, and hell, death, and that finall separation betweene him,
but the other sees the wrath of God, and hell, death, and that final separation between him,
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and happinesse, and hereupon for feare of punishment he is humbled: Thus you see the difference in the objects.
and happiness, and hereupon for Fear of punishment he is humbled: Thus you see the difference in the objects.
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The second difference is in the causes; the cause of the worldly sorrow, is either some judgement present, either upon his person,
The second difference is in the Causes; the cause of the worldly sorrow, is either Some judgement present, either upon his person,
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or in his substance or in his family, or else it is some judgement that hee feares God will inflict upon him hereafter either in his riches,
or in his substance or in his family, or Else it is Some judgement that he fears God will inflict upon him hereafter either in his riches,
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or in his credit and reputation amongst men: and therefore, for feare of these he is humbled.
or in his credit and reputation among men: and Therefore, for Fear of these he is humbled.
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But the cause of godly sorrow is the apprehension of sinne, as it is contrary unto the nature, purity and perfection of God,
But the cause of godly sorrow is the apprehension of sin, as it is contrary unto the nature, purity and perfection of God,
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as also of Gods love towards a man;
as also of God's love towards a man;
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he hath an eye given him whereby he sees into the riches of Gods love unto him,
he hath an eye given him whereby he sees into the riches of God's love unto him,
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and then reflects upon himselfe, and sees his carriage towards God for such mercy, and finding no proportion betweene them,
and then reflects upon himself, and sees his carriage towards God for such mercy, and finding no proportion between them,
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hence growes his sorrow that hee should thus requite God with sinne for mercy.
hence grows his sorrow that he should thus requite God with sin for mercy.
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The third difference is in the effects, for as they doe proceed not from one and the same ground:
The third difference is in the effects, for as they do proceed not from one and the same ground:
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so they bring not forth the same, but contrary effects, and they are three fold:
so they bring not forth the same, but contrary effects, and they Are three fold:
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First, worldly sorrow, it drawes the affections of the heart from God, because they see him as a judge, they cannot love him as a Father:
First, worldly sorrow, it draws the affections of the heart from God, Because they see him as a judge, they cannot love him as a Father:
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he takes God to be his enemy, and therefore doth what he can to flye from him,
he Takes God to be his enemy, and Therefore does what he can to fly from him,
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because he expects no good from him, this we see as before in Adam, Cain and Iudas: but the godly sorrow, it makes a man cleave faster unto Christ, to sticke faster unto grace, it whets the affections, to love Christ, to prize Christ more, it workes a willing readinesse in the soule to obey, it puts by that which would make him flye from Christ;
Because he expects no good from him, this we see as before in Adam, Cain and Iudas: but the godly sorrow, it makes a man cleave faster unto christ, to stick faster unto grace, it whets the affections, to love christ, to prize christ more, it works a willing readiness in the soul to obey, it puts by that which would make him fly from christ;
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Secondly, worldly sorrow, it hurts the body, it breeds diseases, it wasts and consumes the Intrailes, breeds and brings consumption of the body, it duls,
Secondly, worldly sorrow, it hurts the body, it breeds diseases, it wasts and consumes the Entrails, breeds and brings consumption of the body, it duls,
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and makes dead the soule, it takes away the rellish of spirituall things, it makes a man carelesse to good, it daules and makes a man unwilling unto any good.
and makes dead the soul, it Takes away the relish of spiritual things, it makes a man careless to good, it daules and makes a man unwilling unto any good.
cc vvz j dt n1, pn31 vvz av dt n1 pp-f j n2, pn31 vvz dt n1 j p-acp j, pn31 vvz cc vvz dt n1 j p-acp d j.
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But the godly sorrow, it is the life of the soule, it is the health of the body, it quickneth the soule of man unto good, it puts a new life into it:
But the godly sorrow, it is the life of the soul, it is the health of the body, it Quickeneth the soul of man unto good, it puts a new life into it:
p-acp dt j n1, pn31 vbz dt n1 pp-f dt n1, pn31 vbz dt n1 pp-f dt n1, pn31 vvz dt n1 pp-f n1 p-acp j, pn31 vvz dt j n1 p-acp pn31:
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it workes a readinesse in the will, and love in the affections to Christ, grace, and holinesse.
it works a readiness in the will, and love in the affections to christ, grace, and holiness.
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Thirdly, worldly sorrow, it makes a man of a hot, and a fiery spirit, it stirres him up after evill, to reproach and disgrace his neighbour, it fils him full of hatred, revenge, and envy:
Thirdly, worldly sorrow, it makes a man of a hight, and a fiery Spirit, it stirs him up After evil, to reproach and disgrace his neighbour, it fills him full of hatred, revenge, and envy:
ord, j n1, pn31 vvz dt n1 pp-f dt j, cc dt j n1, pn31 n2 pno31 a-acp p-acp j-jn, p-acp n1 cc vvi po31 n1, pn31 vvz pno31 j pp-f n1, n1, cc n1:
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but godly sorrow, it breeds another kind of Spirit in him, it makes him of a meeke, and a quiet spirit:
but godly sorrow, it breeds Another kind of Spirit in him, it makes him of a meek, and a quiet Spirit:
cc-acp j n1, pn31 vvz j-jn n1 pp-f n1 p-acp pno31, pn31 vvz pno31 pp-f dt j, cc dt j-jn n1:
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wordly sorrow will not put up reproach disgrace and wrong, but this will put up all injuries and wrongs,
wordly sorrow will not put up reproach disgrace and wrong, but this will put up all injuries and wrongs,
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and whatsoever else hee meets withall for Christ: thus you see the difference betweene these.
and whatsoever Else he meets withal for christ: thus you see the difference between these.
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The fifth question, is this, how shall I know whether my sorrow be a godly sorrow or no.
The fifth question, is this, how shall I know whither my sorrow be a godly sorrow or no.
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To this I answer, you shall know it, by these three things. 1. By the Ingredients.
To this I answer, you shall know it, by these three things. 1. By the Ingredients.
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2. By the Continuance. 3. By the Event. First, I say, you shall know it by the Ingredients:
2. By the Continuance. 3. By the Event. First, I say, you shall know it by the Ingredients:
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for first they have not onely the sence of punishment, which is common unto the worldly sorrow:
for First they have not only the sense of punishment, which is Common unto the worldly sorrow:
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for I say, howsoever it is the property of worldly sorrow to apprehend punishment, yet it is likewise required of godly sorrow, to be sensible of punishment;
for I say, howsoever it is the property of worldly sorrow to apprehend punishment, yet it is likewise required of godly sorrow, to be sensible of punishment;
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but there is another light put into him, whereby hee sees into the uncleanenesse of sinne:
but there is Another Light put into him, whereby he sees into the uncleanness of sin:
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he sees sinne in its owne dye, not onely sinne, to bee sinne, but sinne to bee vile;
he sees sin in its own die, not only sin, to be sin, but sin to be vile;
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and hereupon he will not content himselfe with mercy, unlesse he may have grace? but the other cares not if he may be free from punishment,
and hereupon he will not content himself with mercy, unless he may have grace? but the other Cares not if he may be free from punishment,
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whether hee hath strength against corruption or no. Secondly, you shall know it by the continuance of it:
whither he hath strength against corruption or no. Secondly, you shall know it by the Continuance of it:
cs pns31 vhz n1 p-acp n1 cc uh-dx. ord, pn22 vmb vvi pn31 p-acp dt n1 pp-f pn31:
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godly sorrow is constant, but worldly sorrow is but a passion of the mind; it changes, it lasts not, though for the present it may be violent and strong,
godly sorrow is constant, but worldly sorrow is but a passion of the mind; it changes, it lasts not, though for the present it may be violent and strong,
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and worke much outwardly, yet it comes but by fits, and continues not;
and work much outwardly, yet it comes but by fits, and continues not;
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like a land flood, which violently for the present over-flowes the banckes, but it will away againe, it is not alwayes thus:
like a land flood, which violently for the present overflows the banks, but it will away again, it is not always thus:
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but the godly sorrow is like a spring that still keepes his running, it is not dryed up,
but the godly sorrow is like a spring that still keeps his running, it is not dried up,
cc-acp dt j n1 vbz av-j dt n1 cst av vvz po31 n-vvg, pn31 vbz xx vvn a-acp,
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but runnes still, it is not so violent as the other, but it is more sure:
but runs still, it is not so violent as the other, but it is more sure:
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you shall have it still running both Winter and Summer, wet and dry, in hot and cold, earely and late;
you shall have it still running both Winter and Summer, wet and dry, in hight and cold, early and late;
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so this godly sorrow is the same in a regenerate man still, take him when you will, he is still sorrowing for sinne, this godly sorrow it stands like the center of the earth, which removes not, but still remaines.
so this godly sorrow is the same in a regenerate man still, take him when you will, he is still sorrowing for sin, this godly sorrow it Stands like the centre of the earth, which removes not, but still remains.
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Thirdly, you shall know it by the successe, and event of it, it will turne the heart unto Christ, it will make the heart stand more firme in grace, it will turne the whole frame of the soule unto God like the Loadstone, that will not rest till it hath toucht the Iron;
Thirdly, you shall know it by the success, and event of it, it will turn the heart unto christ, it will make the heart stand more firm in grace, it will turn the Whole frame of the soul unto God like the Loadstone, that will not rest till it hath touched the Iron;
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or as the needle touched, will not stand till it touch the North-pole:
or as the needle touched, will not stand till it touch the North pole:
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So it is with this godly sorrow, when a man hath received but a touch of the spirit, he will never rest till he hath toucht Christ:
So it is with this godly sorrow, when a man hath received but a touch of the Spirit, he will never rest till he hath touched christ:
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till he be at peace with him, nothing will satisfie him till Christ come into the Soule, till Christ be his:
till he be At peace with him, nothing will satisfy him till christ come into the Soul, till christ be his:
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nothing will make him to remove that confidence, and trust, that hee hath in Christ, all things shall goe for Christ.
nothing will make him to remove that confidence, and trust, that he hath in christ, all things shall go for christ.
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But the worldly sorrow hath another successe: namely, to flye faster away from God; as I have showed in Iudas and Caine. And thus much for this question.
But the worldly sorrow hath Another success: namely, to fly faster away from God; as I have showed in Iudas and Cain. And thus much for this question.
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The sixt question is this, seeing the object of godly sorrow is sinne; whether there be any degrees of this godly sorrow.
The sixt question is this, seeing the Object of godly sorrow is sin; whither there be any Degrees of this godly sorrow.
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To this I answer, that howsoever sinne is the chiefest cause of godly sorrow, yet notwithstanding it admits of degrees, there are divers degrees according unto the apprehension of the thing conceived:
To this I answer, that howsoever sin is the chiefest cause of godly sorrow, yet notwithstanding it admits of Degrees, there Are diverse Degrees according unto the apprehension of the thing conceived:
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some sorrow more, and some lesse according to the proportion of grace received, every one in one degree or other,
Some sorrow more, and Some less according to the proportion of grace received, every one in one degree or other,
d n1 av-dc, cc d av-dc vvg p-acp dt n1 pp-f n1 vvn, d pi p-acp crd n1 cc n-jn,
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but the cause in every one, is properly sinne, but these degrees of sorrow proceed from a three-fold cause.
but the cause in every one, is properly sin, but these Degrees of sorrow proceed from a threefold cause.
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First, because God will give more grace unto one, then unto another;
First, Because God will give more grace unto one, then unto Another;
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where he doth intend to make a great building of grace, there hee will lay a deepe foundation of godly sorrow:
where he does intend to make a great building of grace, there he will lay a deep Foundation of godly sorrow:
c-crq pns31 vdz vvi pc-acp vvi dt j n-vvg pp-f n1, a-acp pns31 vmb vvi dt j-jn n1 pp-f j n1:
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and on the contrary, where he doth intend to bestow lesse grace, there a lesser foundation will serve: as in a temporall building;
and on the contrary, where he does intend to bestow less grace, there a lesser Foundation will serve: as in a temporal building;
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no wise man will lay a great foundation to a little house, but will proportion it according to his building.
no wise man will lay a great Foundation to a little house, but will proportion it according to his building.
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Secondly, because he seemes to love some above others, hee expresses himselfe more unto some then unto others:
Secondly, Because he seems to love Some above Others, he Expresses himself more unto Some then unto Others:
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now where God will expresse a large measure of love, there hee will worke a great measure of godly sorrow;
now where God will express a large measure of love, there he will work a great measure of godly sorrow;
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as a father loves that childe best that hee beats most.
as a father loves that child best that he beats most.
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Thirdly, because some have a greater measure of knowledge then others, some have received a greater measure of illumination then others:
Thirdly, Because Some have a greater measure of knowledge then Others, Some have received a greater measure of illumination then Others:
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now there is nothing more forceable to make a man humble, then to be spiritually inlightned;
now there is nothing more forceable to make a man humble, then to be spiritually enlightened;
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so long as a man or woman doth not come unto the true knowledge of sinne,
so long as a man or woman does not come unto the true knowledge of sin,
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and the excellencies that are in Christ and grace, he will never be humbled. The seventh question, is this, what is the least measure of humiliation.
and the excellencies that Are in christ and grace, he will never be humbled. The seventh question, is this, what is the least measure of humiliation.
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To this I answer, the least measure of humiliation necessary, is that which makes a man beleeve in Christ:
To this I answer, the least measure of humiliation necessary, is that which makes a man believe in christ:
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viz. makes him to flye unto him, and to prize Christ above all things:
viz. makes him to fly unto him, and to prize christ above all things:
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as the Prodigall, he did not at the first goe unto his father, but hee considered of it,
as the Prodigal, he did not At the First go unto his father, but he considered of it,
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and when hee sees no way to escape, then he saith, I will goe unto my father;
and when he sees no Way to escape, then he Says, I will go unto my father;
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so a Christian that hath the least measure of humiliation and godly sorrow, it will make him to flye unto Christ;
so a Christian that hath the least measure of humiliation and godly sorrow, it will make him to fly unto christ;
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the least measure will give him such a sight of sinne, and such a glimpse of glory, that hee will prize it above all things, it will shew him that there is no way to escape hell, but by going unto Christ;
the least measure will give him such a sighed of sin, and such a glimpse of glory, that he will prize it above all things, it will show him that there is no Way to escape hell, but by going unto christ;
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that nothing will satisfie for sin, but the blood of Christ, nothing so excellent as grace and holinesse is:
that nothing will satisfy for since, but the blood of christ, nothing so excellent as grace and holiness is:
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it will tell him, that he that will bee Christs Disciple, must doe these two things.
it will tell him, that he that will be Christ Disciple, must do these two things.
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First, he must deny himselfe, he must renounce all trust and confidence in any thing for salvation without Christ:
First, he must deny himself, he must renounce all trust and confidence in any thing for salvation without christ:
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and hee must deny all abilitie to worke that which is good without the Spirit.
and he must deny all ability to work that which is good without the Spirit.
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Secondly, he must take up the crosse, that is, he must suffer what God will have him, either in his name, or body, or goods;
Secondly, he must take up the cross, that is, he must suffer what God will have him, either in his name, or body, or goods;
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this is the last measure requisite, without which thou wilt not receive Christ; and thus much for this last question.
this is the last measure requisite, without which thou wilt not receive christ; and thus much for this last question.
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Is it so, that humiliation is so necessary, to the right receiving of Christ and the Gospell, this should teach us to consider our condition and estate,
Is it so, that humiliation is so necessary, to the right receiving of christ and the Gospel, this should teach us to Consider our condition and estate,
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whether we have this condition in us or no: let every man by this try his condition, whether he hath received Christ or no,
whither we have this condition in us or not: let every man by this try his condition, whither he hath received christ or not,
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and this must not be outwardly but inwardly, not a sorrow in shew, but in substance;
and this must not be outwardly but inwardly, not a sorrow in show, but in substance;
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and thinke not that a little sobbing and sighing will serve the turne, a little ringing of the hands, a few teares,
and think not that a little sobbing and sighing will serve the turn, a little ringing of the hands, a few tears,
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and a little hanging downe of the head; but it must be a deepe humiliation, such a humiliation that proceeds from the spirit:
and a little hanging down of the head; but it must be a deep humiliation, such a humiliation that proceeds from the Spirit:
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in Romanes 8. 15. you have not received the spirit againe to feare, but the spirit of Adoption:
in Romans 8. 15. you have not received the Spirit again to Fear, but the Spirit of Adoption:
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you once had a slavish feare, a feare contrary unto this true feare, which was the spirit of bondage;
you once had a slavish Fear, a Fear contrary unto this true Fear, which was the Spirit of bondage;
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but you shall not have it againe: but that humiliation shall proceed from another ground; namely, from the spirit of Adoption, whereby you shall feare him, not as a Iudge, but as a Father:
but you shall not have it again: but that humiliation shall proceed from Another ground; namely, from the Spirit of Adoption, whereby you shall Fear him, not as a Judge, but as a Father:
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therefore let every man enter into his owne heart:
Therefore let every man enter into his own heart:
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and see whether this condition bee in him, or no, and thinke not to come unto Christ,
and see whither this condition be in him, or no, and think not to come unto christ,
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or to bee ingrafted into Christ without it: for as I said, howsoever it is not simply necessary, on Gods part;
or to be ingrafted into christ without it: for as I said, howsoever it is not simply necessary, on God's part;
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yet it is necessary on our parts, because wee will not receive Christ, and the Gospell, till we be thorowly humbled.
yet it is necessary on our parts, Because we will not receive christ, and the Gospel, till we be thoroughly humbled.
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And that you may see the necessity of this duty of humiliation:
And that you may see the necessity of this duty of humiliation:
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I will shew you in five particulars, that a man cannot receive the Gospell except he be humbled.
I will show you in five particulars, that a man cannot receive the Gospel except he be humbled.
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First, a man or woman must be humble, or else he will not receive Iesus Christ.
First, a man or woman must be humble, or Else he will not receive Iesus christ.
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To receive Iesus Christ, is the first act of the Gospell: and therefore we preach the Gospell generally unto all, that whosoever will, may have Christ:
To receive Iesus christ, is the First act of the Gospel: and Therefore we preach the Gospel generally unto all, that whosoever will, may have christ:
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but you must first receive him, and this you will not doe till you be humbled;
but you must First receive him, and this you will not do till you be humbled;
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till yee thinke you stand in need of Christ, till then, you will thinke the worke too great, and wages too small;
till ye think you stand in need of christ, till then, you will think the work too great, and wages too small;
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as for example, A woman must first receive her husband, and bee united unto him, before shee can bee made partaker, either of his riches, or honour:
as for Exampl, A woman must First receive her husband, and be united unto him, before she can be made partaker, either of his riches, or honour:
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so before a Christian can bee made partaker of the benefits of Christ, he must deny himselfe, and cleave wholly unto Christ:
so before a Christian can be made partaker of the benefits of christ, he must deny himself, and cleave wholly unto christ:
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and receive him so, as to be ruled by him, and to suffer for him.
and receive him so, as to be ruled by him, and to suffer for him.
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But some men will say, this is too much, what must I so receive Christ, that I must forsake all things for him?
But Some men will say, this is too much, what must I so receive christ, that I must forsake all things for him?
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To this I answer, it is no marvaile though thou thinke so, because thou art not as yet humbled, but if thou wert humbled, thou wouldest never sticke at any thing;
To this I answer, it is no marvel though thou think so, Because thou art not as yet humbled, but if thou Wertenberg humbled, thou Wouldst never stick At any thing;
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when a man is humbled, hee is then in the condition, that hee should bee, both to deny himselfe take up the crosse, and to follow Christ:
when a man is humbled, he is then in the condition, that he should be, both to deny himself take up the cross, and to follow christ:
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when a man is humbled, then he cares not to bee trampled under foote for Christ:
when a man is humbled, then he Cares not to be trampled under foot for christ:
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to suffer disgrace, reproach and shame for Christ, but till then, a man will not; somethings a man will doe, but not this:
to suffer disgrace, reproach and shame for christ, but till then, a man will not; somethings a man will do, but not this:
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therefore it is necessary to the receiving of the Gospell, that a man be humble. Secondly, to receive the Gospell is to entertaine Christ into the soule;
Therefore it is necessary to the receiving of the Gospel, that a man be humble. Secondly, to receive the Gospel is to entertain christ into the soul;
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hee that entertaines Christ so, must retaine him, and continue with him;
he that entertains christ so, must retain him, and continue with him;
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he must not take Christ for a day, or a yeere, but he must take Christ,
he must not take christ for a day, or a year, but he must take christ,
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as a woman doth her husband, for terme of life:
as a woman does her husband, for term of life:
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nay, after life, and that in such a manner with such a holy demeanor of himselfe, that he may not give the least occasion of evill that may be to Christ.
nay, After life, and that in such a manner with such a holy demeanour of himself, that he may not give the least occasion of evil that may be to christ.
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You must take heed of grieving the spirit, and you must resist the workes of the devill;
You must take heed of grieving the Spirit, and you must resist the works of the Devil;
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if you contract with Christ, you must takeheed of despising him, take heed of giving the Spirit a non-plus. And you must continue in all estates,
if you contract with christ, you must takeheed of despising him, take heed of giving the Spirit a nonplus. And you must continue in all estates,
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and keepe as the Apostle saith, your profession without wavering? I say, howsoever a man may practise,
and keep as the Apostle Says, your profession without wavering? I say, howsoever a man may practise,
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and promise, and doe much for Christ, yet except hee bee humbled, hee will not hold out:
and promise, and do much for christ, yet except he be humbled, he will not hold out:
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and therefore we see in many, that there are bubbles of grace;
and Therefore we see in many, that there Are bubbles of grace;
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as if they would retaine Christ, and continue with him, they doe something, but they doe not persevere to the end,
as if they would retain christ, and continue with him, they do something, but they do not persevere to the end,
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like those in Hebr. 6. 5. that have tasted, that is, professed, but fall away:
like those in Hebrew 6. 5. that have tasted, that is, professed, but fallen away:
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and this was the fault of the three grounds, they received the Gospell, but they continued not;
and this was the fault of the three grounds, they received the Gospel, but they continued not;
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Christ entred not into them deepe enough. Now the difference of the foure grounds, was humiliation;
christ entered not into them deep enough. Now the difference of the foure grounds, was humiliation;
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every ground was plowed, but none plowed to purpose, but the fourth ground:
every ground was plowed, but none plowed to purpose, but the fourth ground:
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when there is but an outward show of holinesse in a man, it will not keepe his colour alwayes, it may glister and carry a shew of the right stampe,
when there is but an outward show of holiness in a man, it will not keep his colour always, it may glister and carry a show of the right stamp,
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but when it comes to tryall it is but counterfeit, but when the sanctifying Spirit comes,
but when it comes to trial it is but counterfeit, but when the sanctifying Spirit comes,
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and toucheth the heart of a Christian, and hee is thorowly humbled, hee will never loose his beauty;
and touches the heart of a Christian, and he is thoroughly humbled, he will never lose his beauty;
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hee is Gold, try him how you will.
he is Gold, try him how you will.
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Thirdly, to receive the Gospell, is to take Christ, and to part with all things for Christ, making him his chiefest joy, prizing him so, that hee will loose any thing for him,
Thirdly, to receive the Gospel, is to take christ, and to part with all things for christ, making him his chiefest joy, prizing him so, that he will lose any thing for him,
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like that wise Marchant in the Gospell;
like that wise Merchant in the Gospel;
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which when he had found the Iewell, went and sold all that hee had, and bought it:
which when he had found the Jewel, went and sold all that he had, and bought it:
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there must be a prizing of Christ above a mans selfe, hee must part with all things in the world, with husband and wife, with father and mother, with brother and sister, with friends, with honour,
there must be a prizing of christ above a men self, he must part with all things in the world, with husband and wife, with father and mother, with brother and sister, with Friends, with honour,
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and riches, pleasure, and all things else, and account Christ more then all things: now this a man will not doe, till he be humbled.
and riches, pleasure, and all things Else, and account christ more then all things: now this a man will not do, till he be humbled.
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But you will say, What must I forsake father and mother, and wife for Christ,
But you will say, What must I forsake father and mother, and wife for christ,
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or else I cannot have him? this is a hard thing, the worke is too great, there is not sure such need of Christ or grace,
or Else I cannot have him? this is a hard thing, the work is too great, there is not sure such need of christ or grace,
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or at the least, Christ will not impose such a burthen upon mee. I answer, yea;
or At the least, christ will not impose such a burden upon me. I answer, yea;
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you must forsake all these things: if you will not, you shall never have him;
you must forsake all these things: if you will not, you shall never have him;
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this was the fault of the second ground, there was both a receiving, and a rejoycing in Christ,
this was the fault of the second ground, there was both a receiving, and a rejoicing in christ,
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and this was a good propertie, but yet there was not joy enough;
and this was a good property, but yet there was not joy enough;
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because there was not humiliation enough, the plow had not gone deepe enough, and therefore it was that they continued not, some things he would doe,
Because there was not humiliation enough, the blow had not gone deep enough, and Therefore it was that they continued not, Some things he would do,
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but not all things for Christ, but when the heart is humbled, that is, when the plow hath gone deepe enough in humbling a man;
but not all things for christ, but when the heart is humbled, that is, when the blow hath gone deep enough in humbling a man;
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then hee will and not till then, make Christ his chiefest joy.
then he will and not till then, make christ his chiefest joy.
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Fourthly, to receive the Gospell, is to trust in Christ wholly, to depend upon him both for grace and salvation,
Fourthly, to receive the Gospel, is to trust in christ wholly, to depend upon him both for grace and salvation,
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and every thing else that is good:
and every thing Else that is good:
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he will labour to know the length, and the height, the depth, and the breadth of the riches of Christ, he will looke still unto the preciousnesse of Christ,
he will labour to know the length, and the height, the depth, and the breadth of the riches of christ, he will look still unto the preciousness of christ,
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because he will not have his minde exercised about vaine and foolish things, and this no man will doe, till he be humbled;
Because he will not have his mind exercised about vain and foolish things, and this no man will do, till he be humbled;
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no man will see his need till he be humbled, hee feares nothing, he thinks he stands in need of nothing,
no man will see his need till he be humbled, he fears nothing, he thinks he Stands in need of nothing,
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but when a man is brought to see hell, hee will cry for Christ and grace,
but when a man is brought to see hell, he will cry for christ and grace,
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then hee will prize things according to their worth, then he will see such excellencies in Christ, that he never saw in any thing else;
then he will prize things according to their worth, then he will see such excellencies in christ, that he never saw in any thing Else;
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such an infinitenesse of puritie and holinesse, such aboundance of sanctification and redemption, such joy, such glory,
such an infiniteness of purity and holiness, such abundance of sanctification and redemption, such joy, such glory,
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and such pleasure, such love, such content, as is not in any thing else;
and such pleasure, such love, such content, as is not in any thing Else;
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now he will deny the world, profit, or pleasure, or any thing else, and seeke, depend, and trust wholly in Christ.
now he will deny the world, profit, or pleasure, or any thing Else, and seek, depend, and trust wholly in christ.
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Fifthly, to receive the Gospell, is, to doe and suffer what is commanded him, as Paul in this place, Lord, what wilt thou have mee to doe? as if he should say;
Fifthly, to receive the Gospel, is, to do and suffer what is commanded him, as Paul in this place, Lord, what wilt thou have me to do? as if he should say;
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I am ready both to doe and suffer whatsoever thou wilt have mee, and Paul was as good as his word,
I am ready both to do and suffer whatsoever thou wilt have me, and Paul was as good as his word,
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as appeared by those reproches and sufferings that hee bare for Christ, alwayes making ready to lay downe his life for Christ,
as appeared by those Reproaches and sufferings that he bore for christ, always making ready to lay down his life for christ,
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now such a disposition no man will have, such a thing no man will doe till he be first humbled.
now such a disposition no man will have, such a thing no man will do till he be First humbled.
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Yet as I said, a man may doe some things as the dead hand of the Dyall, it may perhaps point right at one stroke without the help of the master-wheeles,
Yet as I said, a man may do Some things as the dead hand of the Dial, it may perhaps point right At one stroke without the help of the master-wheels,
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but to goe round and misse none it cannot;
but to go round and miss none it cannot;
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so a carnall man may hit upon some good dutie, that God commands and refraine some sinne, that God forbids,
so a carnal man may hit upon Some good duty, that God commands and refrain Some sin, that God forbids,
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but to goe thorow he cannot, to take up reproach and disgrace, to lose his credit, to forsake his friends, to lose honour,
but to go thorough he cannot, to take up reproach and disgrace, to loose his credit, to forsake his Friends, to loose honour,
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and riches, and pleasure, this he will not doe, till he be humbled;
and riches, and pleasure, this he will not do, till he be humbled;
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therefore labour to see the necessitie of this dutie of humiliation, or else you will not doe all things for Christ,
Therefore labour to see the necessity of this duty of humiliation, or Else you will not do all things for christ,
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and labour to get the degrees of it, and withall get the degrees of grace, and that will increase spirituall sorrow, and degrees of sorrow, makes degrees of joy:
and labour to get the Degrees of it, and withal get the Degrees of grace, and that will increase spiritual sorrow, and Degrees of sorrow, makes Degrees of joy:
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a man or woman that never sorrowes, or never had the degrees of sorrow, never truly rejoyced in Christ,
a man or woman that never sorrows, or never had the Degrees of sorrow, never truly rejoiced in christ,
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for as the spirit workes grace, and grace workes true humiliation, so true humiliation works joy;
for as the Spirit works grace, and grace works true humiliation, so true humiliation works joy;
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therefore you see it is necessary: againe there will be no suffering for Christ, till there bee rejoycing in Christ;
Therefore you see it is necessary: again there will be no suffering for christ, till there be rejoicing in christ;
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a man will not either doe any thing, or suffer any thing for that thing, that he cannot delight in, therefore labour to be humbled.
a man will not either do any thing, or suffer any thing for that thing, that he cannot delight in, Therefore labour to be humbled.
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Now to helpe you in this worke, I will lay downe some meanes, by which you may come unto this humiliation of spirit.
Now to help you in this work, I will lay down Some means, by which you may come unto this humiliation of Spirit.
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The first meanes to get this humiliation, is to get the Iudgement rectified, because men cannot see sinne, nor know it till then;
The First means to get this humiliation, is to get the Judgement rectified, Because men cannot see sin, nor know it till then;
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and men will not be humble, so long as they remaine ignorant, but when the judgement is rectified,
and men will not be humble, so long as they remain ignorant, but when the judgement is rectified,
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then hee knowes sinne to be the greatest evill;
then he knows sin to be the greatest evil;
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Againe, a man will not sorrow, till he have a fit object for sorrow, as a blind man cannot see any object,
Again, a man will not sorrow, till he have a fit Object for sorrow, as a blind man cannot see any Object,
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so a naturall man is a blind man, and hee must have new eye sight, before hee can see sinne to sorrow for it, as sinne;
so a natural man is a blind man, and he must have new eye sighed, before he can see sin to sorrow for it, as sin;
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and this is the rectifying of the judgement;
and this is the rectifying of the judgement;
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but when the judgement is rectified, then it will sorrow for sinne, and that in these respects.
but when the judgement is rectified, then it will sorrow for sin, and that in these respects.
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First, because sinne is of its owne nature evill, because it is contrary unto the nature of good;
First, Because sin is of its own nature evil, Because it is contrary unto the nature of good;
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and of its owne nature, is an enemy unto God. The Philosopher saith, if God bee the chiefest good, then sinne is the chiefest evill;
and of its own nature, is an enemy unto God. The Philosopher Says, if God be the chiefest good, then sin is the chiefest evil;
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from whence wee may thus argue, that which is most contrary to God, is the greatest evill,
from whence we may thus argue, that which is most contrary to God, is the greatest evil,
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but sinne is most contrary unto God; therefore it is the greatest evill:
but sin is most contrary unto God; Therefore it is the greatest evil:
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and the reason is because sinne is that which makes the creature most odious unto God.
and the reason is Because sin is that which makes the creature most odious unto God.
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No creature, or thing, so contrary unto the nature of men, as sinne is unto God, nothing makes God to loath the creature but sinne, all the imperfections,
No creature, or thing, so contrary unto the nature of men, as sin is unto God, nothing makes God to loath the creature but sin, all the imperfections,
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and blemishes, and diseases, and infirmities of the creature, makes not God to loath it,
and blemishes, and diseases, and infirmities of the creature, makes not God to loath it,
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if there be not a mixture of sinne with it, because they are not contrary unto God:
if there be not a mixture of sin with it, Because they Are not contrary unto God:
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they fight not against God, but sinne fights against the purity and holinesse of God; and therefore Gods hatred of the creature, is onely a hatred for sinne.
they fight not against God, but sin fights against the purity and holiness of God; and Therefore God's hatred of the creature, is only a hatred for sin.
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Secondly, to us it is the greatest evill:
Secondly, to us it is the greatest evil:
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the argument stands thus, that which deprives us of the greatest good, is the greatest evill:
the argument Stands thus, that which deprives us of the greatest good, is the greatest evil:
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but this sinne doth, Ergo. for it doth deprive us of all things that are good,
but this sin does, Ergo. for it does deprive us of all things that Are good,
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but especially of two things, wherin standeth our chiefest good. As first it deprives us of the best outward good, which is God:
but especially of two things, wherein Stands our chiefest good. As First it deprives us of the best outward good, which is God:
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as the Prophet saith, Your sinnes separate betweene you, and your God: and they keepe good things from you;
as the Prophet Says, Your Sins separate between you, and your God: and they keep good things from you;
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of all other good, especially they hinder the comming of grace into your hearts.
of all other good, especially they hinder the coming of grace into your hearts.
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Now what greater evill can there be, then this, to keepe both God and his Grace from us.
Now what greater evil can there be, then this, to keep both God and his Grace from us.
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Secondly, it deprives us of the chiefest good within us; as for example: First, it deformes the beautie and strength of the inward man:
Secondly, it deprives us of the chiefest good within us; as for Exampl: First, it deforms the beauty and strength of the inward man:
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Secondly, it weakens that grace that is within, that is, it makes us unable to resist evill;
Secondly, it weakens that grace that is within, that is, it makes us unable to resist evil;
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this is the nature of sinne.
this is the nature of sin.
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Thirdly, if you cannot see it in these, then come unto the effects that it workes,
Thirdly, if you cannot see it in these, then come unto the effects that it works,
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and it will appeare to be the greatest evill. First, it turnes all the faculties and parts of the soule & body to evill,
and it will appear to be the greatest evil. First, it turns all the faculties and parts of the soul & body to evil,
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and is the breeder of all distemperature, as feare and horrour in the soule.
and is the breeder of all distemperature, as Fear and horror in the soul.
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Secondly, it brings all the evill that doth befall a man in this life, they all come by sinne;
Secondly, it brings all the evil that does befall a man in this life, they all come by sin;
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all shame, reproach, povertie, disgrace, punishment, comes by sinne;
all shame, reproach, poverty, disgrace, punishment, comes by sin;
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now if you will but consider sinne in these, you will see it to be evill;
now if you will but Consider sin in these, you will see it to be evil;
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but especially, you shall see the evill of sinne in a distressed conscience:
but especially, you shall see the evil of sin in a distressed conscience:
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what feare, what amazement, what astonishment, and despaire, what sorrow, what anguish of heart is there? as upon Iudas; no restitution will serve, no comfort will worke, no perswasion will prevaile:
what Fear, what amazement, what astonishment, and despair, what sorrow, what anguish of heart is there? as upon Iudas; no restitution will serve, no Comfort will work, no persuasion will prevail:
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thus if you looke upon sinne it will appeare the greatest evill.
thus if you look upon sin it will appear the greatest evil.
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Fourthly, sinne is the greatest evill, if you consider the medicine that must come to heale it, Christ must lay downe his glory for a time, hee must abase himselfe, hee must come from heaven to earth, he must take our nature upon him,
Fourthly, sin is the greatest evil, if you Consider the medicine that must come to heal it, christ must lay down his glory for a time, he must abase himself, he must come from heaven to earth, he must take our nature upon him,
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and humble himselfe unto a cursed death, before sinne can be healed, now put them altogether: sinne is evill by nature:
and humble himself unto a cursed death, before sin can be healed, now put them altogether: sin is evil by nature:
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Againe it is evill, because it deprives us of the greatest good, both within us, and without us, it is the cause of all diseases, shame, and reproach;
Again it is evil, Because it deprives us of the greatest good, both within us, and without us, it is the cause of all diseases, shame, and reproach;
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such an evill that nothing will heale, but the blood of Christ: looke upon sinne thus cloathed, and it will appeare the greatest evill:
such an evil that nothing will heal, but the blood of christ: look upon sin thus clothed, and it will appear the greatest evil:
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Make conscience therefore of little sinnes, for they bring great evils;
Make conscience Therefore of little Sins, for they bring great evils;
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though the sands of the Seas be but little, yet a many heaped together, make a great burthen;
though the sands of the Seas be but little, yet a many heaped together, make a great burden;
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so sinne though but in an idle word, thought, or behaviour, seeme to be but a little sinne,
so sin though but in an idle word, Thought, or behaviour, seem to be but a little sin,
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yet lay many of them together, and they will breake the soule, and make it barren, and unfit to good;
yet lay many of them together, and they will break the soul, and make it barren, and unfit to good;
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if a man owe but little debts, yet if they be many, if he looke and cast them up in the totall, hee will finde himselfe presently to bee but a bankerupt;
if a man owe but little debts, yet if they be many, if he look and cast them up in the total, he will find himself presently to be but a bankrupt;
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so it is with sinne, what though the sinne be but a little sinne, yet give this a little vent, put it to action,
so it is with sin, what though the sin be but a little sin, yet give this a little vent, put it to actium,
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and this sinne will proove a great sinne; give once consent, and in time it will be a raigning sinne:
and this sin will prove a great sin; give once consent, and in time it will be a reigning sin:
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and when it is thus, then it turnes the soule into evill, sets it on a rage, imprisons it, makes it to obey,
and when it is thus, then it turns the soul into evil, sets it on a rage, imprisons it, makes it to obey,
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and to be a slave to Sathan, now what greater evill can there bee then sinne:
and to be a slave to Sathan, now what greater evil can there be then sin:
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thus much for the first meanes to get the Iudgement rectified, which will see sinne, so as to humble it.
thus much for the First means to get the Judgement rectified, which will see sin, so as to humble it.
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The second meanes to be humbled is this, you must labour to make your hearts fit to be humble,
The second means to be humbled is this, you must labour to make your hearts fit to be humble,
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and that you may doe this, you must doe these things.
and that you may do this, you must do these things.
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First, you must labour to get some sense of holinesse, that is, you must get the heart in a frame of grace,
First, you must labour to get Some sense of holiness, that is, you must get the heart in a frame of grace,
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for except a man get the spirit, he will not be humbled, but when there is holinesse bred in the heart,
for except a man get the Spirit, he will not be humbled, but when there is holiness bred in the heart,
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then he will see sinne to be humble, hee will see sinne out of his place.
then he will see sin to be humble, he will see sin out of his place.
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Take any heavy thing, especially water, and in its place, it is not heavy, but let it be remooved out of its place and it will be a heavy burthen;
Take any heavy thing, especially water, and in its place, it is not heavy, but let it be removed out of its place and it will be a heavy burden;
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even so will sinne bee unto you, when you have once gotten the spirit, you will then see sinne out of his place,
even so will sin be unto you, when you have once got the Spirit, you will then see sin out of his place,
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and to be a heavy burthen, that you will not willingly beare it, but you will stoope under it,
and to be a heavy burden, that you will not willingly bear it, but you will stoop under it,
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and therefore the more holinesse that any man gets, the more will be his sight of sinne;
and Therefore the more holiness that any man gets, the more will be his sighed of sin;
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and where there is most sight of sinne, there will be most griefe for sinne, and this griefe is alwayes accompanied with this humiliation that I speake of;
and where there is most sighed of sin, there will be most grief for sin, and this grief is always accompanied with this humiliation that I speak of;
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and where there is the greatest humiliation for sinne, there is the greatest doore of mercy opened;
and where there is the greatest humiliation for sin, there is the greatest door of mercy opened;
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where there is most sence of sinne, there the heart is best fitted for grace, and in this case, the more tender of conscience, the better Christian.
where there is most sense of sin, there the heart is best fitted for grace, and in this case, the more tender of conscience, the better Christian.
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Secondly, if you would be fit to bee humble, consider another thing, which is the punishment of sinne, if you continue in sinne, you shall be damned, deprived of glory:
Secondly, if you would be fit to be humble, Consider Another thing, which is the punishment of sin, if you continue in sin, you shall be damned, deprived of glory:
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you were once good, consider now, wherein your happinesse consists, consider that you have an immortall soule,
you were once good, Consider now, wherein your happiness consists, Consider that you have an immortal soul,
pn22 vbdr a-acp j, vvb av, c-crq po22 n1 vvz, vvb cst pn22 vhb dt j n1,
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and that you must be called to an account; the serious considerations of these things, will make you to bee humble:
and that you must be called to an account; the serious considerations of these things, will make you to be humble:
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Nebuchadnezzar when he is brought to be like a beast, then he confesseth that the Lord is God,
Nebuchadnezzar when he is brought to be like a beast, then he Confesses that the Lord is God,
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and humbles himselfe, even so should wee.
and humbles himself, even so should we.
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Againe, doe but consider that all things are in the hands of God, and that every one of you in particular are;
Again, do but Consider that all things Are in the hands of God, and that every one of you in particular Are;
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and that he is able presently to dispose of you, as he will.
and that he is able presently to dispose of you, as he will.
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Againe, consider that God is alwayes every where, that hee sees all things, and that he will judge all men,
Again, Consider that God is always every where, that he sees all things, and that he will judge all men,
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and that a day of judgement, a day of departure to judgement is appointed unto all:
and that a day of judgement, a day of departure to judgement is appointed unto all:
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consider also the severity of the Iudge, the sentence that hee will pronounce the punishment that he will inflict; the eternity of the time;
Consider also the severity of the Judge, the sentence that he will pronounce the punishment that he will inflict; the eternity of the time;
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I say, if men would but consider these things wishly, they would not goe on in sinne, as they doe:
I say, if men would but Consider these things wishly, they would not go on in sin, as they do:
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but the want of consideration of these things keepes men from Christ. For if the adulterer would but consider what the Scripture saith:
but the want of consideration of these things keeps men from christ. For if the adulterer would but Consider what the Scripture Says:
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that no adulterer shall be saved, or if the covetous man, or drunkard, &c. that wholly devotes themselves unto evill would but consider that in 1 Cor. 6. 9. that none of these should inherit the Kingdome of God, they would not goe on in sinne as they doe.
that no adulterer shall be saved, or if the covetous man, or drunkard, etc. that wholly devotes themselves unto evil would but Consider that in 1 Cor. 6. 9. that none of these should inherit the Kingdom of God, they would not go on in sin as they do.
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Againe, if they did but consider that all sinne ends in paine, that every act sinne wounds the soule, it would surely make them humble, this is that which the Lord complaines of in Deut. 32. to 29. verse: O that my people were wise, that they would but consider with themselves, viz. their sinnes, their afflictions, my love in their deliverances;
Again, if they did but Consider that all sin ends in pain, that every act sin wounds the soul, it would surely make them humble, this is that which the Lord complains of in Deuteronomy 32. to 29. verse: Oh that my people were wise, that they would but Consider with themselves, viz. their Sins, their afflictions, my love in their Deliverances;
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that is, O that they would but looke backe unto the former account and see what they have done;
that is, Oh that they would but look back unto the former account and see what they have done;
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for my love, it would cause them to be humble:
for my love, it would cause them to be humble:
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Dolour is the reluctancy of the will, now the Will will not strive till there bee a change wrought,
Dolour is the reluctancy of the will, now the Will will not strive till there be a change wrought,
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neither will a man be humbled truly, till there be a thorow change in the soule;
neither will a man be humbled truly, till there be a thorough change in the soul;
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therefore labour after holinesse, and get both a sence of holinesse, and a sence of sinne, and this will humble you.
Therefore labour After holiness, and get both a sense of holiness, and a sense of sin, and this will humble you.
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The third meanes to get humiliation is application, you must apply both what you have received, and what you have paid together,
The third means to get humiliation is application, you must apply both what you have received, and what you have paid together,
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and then cast up the account: first consider what you have received from God, and what you doe presently enioy;
and then cast up the account: First Consider what you have received from God, and what you do presently enjoy;
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and then consider what have I paid, what have I done, how have I demeaned my selfe, what obedience have I yeilded, what thankes have I returned? Againe consider the excellency that is in grace,
and then Consider what have I paid, what have I done, how have I demeaned my self, what Obedience have I yielded, what thanks have I returned? Again Consider the excellency that is in grace,
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and then consider sinne, that it is evill by nature, that it is evill to me, that it brings forth evill effects,
and then Consider sin, that it is evil by nature, that it is evil to me, that it brings forth evil effects,
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except you thus wisely apply it, it will not humble you, you will not feele sinne,
except you thus wisely apply it, it will not humble you, you will not feel sin,
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or esteeme it as a burthen, because you will not see it out of its place.
or esteem it as a burden, Because you will not see it out of its place.
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It will be as a heavy burthen at the foote, which though never so heavy,
It will be as a heavy burden At the foot, which though never so heavy,
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yet it is not felt, it will not hurt a man so long, as it lyeth there;
yet it is not felt, it will not hurt a man so long, as it lies there;
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even so sinne will not be a burthen unto the soule, till it be applyed unto the soule by the spirit,
even so sin will not be a burden unto the soul, till it be applied unto the soul by the Spirit,
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but when it is applyed, then it will bee like a burthen upon the backe, which a man will quickely be weary of, sinne will then clogge a regenerate soule,
but when it is applied, then it will be like a burden upon the back, which a man will quickly be weary of, sin will then clog a regenerate soul,
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and humble him, and this wisedome wee may learne of the divell himselfe, when hee will bring a man unto despaire, hee will still hold out before a man his sinnes,
and humble him, and this Wisdom we may Learn of the Devil himself, when he will bring a man unto despair, he will still hold out before a man his Sins,
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and that with aggravation of them, that so he may come unto the sight of them:
and that with aggravation of them, that so he may come unto the sighed of them:
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and then he will hold out the Iustice, and purity of God, that he will not let sinne goe unpunished, that he shall not be saved, that so a Christian may be out of measure dejected:
and then he will hold out the justice, and purity of God, that he will not let sin go unpunished, that he shall not be saved, that so a Christian may be out of measure dejected:
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and thus a Christian should doe if hee will bee humbled, let him still set sinne before him,
and thus a Christian should do if he will be humbled, let him still Set sin before him,
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and that not only in the generall, but also to apply it in particular unto the conscience;
and that not only in the general, but also to apply it in particular unto the conscience;
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and especially, in cases of relapse, for as figures added to Ciphers doe make the totall the more,
and especially, in cases of relapse, for as figures added to Ciphers do make the total the more,
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so relapse in sinne is a great sinne, and a particular notice of them, will cause great humiliation.
so relapse in sin is a great sin, and a particular notice of them, will cause great humiliation.
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Againe, let man set before him sinnes against knowledge, or great sins;
Again, let man Set before him Sins against knowledge, or great Sins;
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and this will be a meanes to humble you, for what is the sinne against the holy Ghost,
and this will be a means to humble you, for what is the sin against the holy Ghost,
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but sinning against knowledge upon an obstinate will in despight of God and the Spirit:
but sinning against knowledge upon an obstinate will in despite of God and the Spirit:
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and that the sinne of knowledge is a great sinne appeares in Acts 17. 30. At the time of their ignorance God wincked; that is,
and that the sin of knowledge is a great sin appears in Acts 17. 30. At the time of their ignorance God winked; that is,
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so long as you wanted the meanes of knowledge, both of knowing mee and my Spirit, I little regarded it, I wincked at it, that is, I esteemed it not so great, but past it over;
so long as you wanted the means of knowledge, both of knowing me and my Spirit, I little regarded it, I winked At it, that is, I esteemed it not so great, but passed it over;
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but now the cause is altered, since I came in my owne person, and preacht unto you:
but now the cause is altered, since I Come in my own person, and preached unto you:
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now I will not wincke at your sinne as before, I will not passe it over as I did before;
now I will not wink At your sin as before, I will not pass it over as I did before;
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but I will behold you in another manner.
but I will behold you in Another manner.
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After the knowledge of sinne to fall into it, and then not to bee humbled, is to slight a sinne,
After the knowledge of sin to fallen into it, and then not to be humbled, is to slight a sin,
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and to slight a sinne after the committing of it, ismore dangerous then the sinne it selfe, wounds the soule more, provokes Gods wrath against a man the more;
and to slight a sin After the committing of it, ismore dangerous then the sin it self, wounds the soul more, provokes God's wrath against a man the more;
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as a servant after a fault committed, when his Master tels him of it, if he shall then slight it,
as a servant After a fault committed, when his Master tells him of it, if he shall then slight it,
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as not regarding it, the slighting of it, incenses his Master more against him, then the fault it selfe;
as not regarding it, the slighting of it, incenses his Master more against him, then the fault it self;
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therefore if you would be humbled, apply sinne unto the soule, and come from the generall,
Therefore if you would be humbled, apply sin unto the soul, and come from the general,
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unto particular sinnes, especially fasten your hearts upon great sinnes: that rule in Logicke holds true, that generalls worke not, but particulars are prevalent:
unto particular Sins, especially fasten your hearts upon great Sins: that Rule in Logic holds true, that generals work not, but particulars Are prevalent:
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As I said before, when sinne lyeth like a burthen at the foote, it hurts not,
As I said before, when sin lies like a burden At the foot, it hurts not,
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but when it is laid upon the shoulders, then it hurteth: saving knowledge breakes the heart, and humbles the soule:
but when it is laid upon the shoulders, then it hurteth: Saving knowledge breaks the heart, and humbles the soul:
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on the contrary ignorance hardens more and more:
on the contrary ignorance hardens more and more:
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this wee see in Ioh. 4. in the woman of Canaan, the reason wherefore she received not Christ, was,
this we see in John 4. in the woman of Canaan, the reason Wherefore she received not christ, was,
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because she wanted knowledge, to know her owne estate;
Because she wanted knowledge, to know her own estate;
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generall conference, and exhortations to receive Christ will not serve till Christ comes in particular unto her,
general conference, and exhortations to receive christ will not serve till christ comes in particular unto her,
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and tels her in plaine words, that she is an harlot;
and tells her in plain words, that she is an harlot;
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untill then, shee little regarded him, then shee can bestirre her selfe, then shee can confesse, and bee humbled:
until then, she little regarded him, then she can Bestir her self, then she can confess, and be humbled:
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and thus hee dealt with Paul in this place, Paul why persecutest thou mee, and thus hee dealt with Adam, what hast thou done, hast thou eaten, & c? thus he dealt with Peter, Iohn 21. 15. &c. Lovest thou mee, feed, feed, feed, &c:
and thus he dealt with Paul in this place, Paul why Persecutest thou me, and thus he dealt with Adam, what hast thou done, hast thou eaten, & c? thus he dealt with Peter, John 21. 15. etc. Lovest thou me, feed, feed, feed, etc.:
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the remembrance of particular sinnes wrought a generall change in them, and mightily humbled them:
the remembrance of particular Sins wrought a general change in them, and mightily humbled them:
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therefore, if you would be humbled, apply particular failings, and exclude none, and God will not exclude thee:
Therefore, if you would be humbled, apply particular failings, and exclude none, and God will not exclude thee:
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you know that which will take a great staine out of a garment, will surely take out a lesser:
you know that which will take a great stain out of a garment, will surely take out a lesser:
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even so feare not, but if God hath given thee a heart to see some great sinne,
even so Fear not, but if God hath given thee a heart to see Some great sin,
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and the assurance of the pardon of that sinne, hee will forgive thee all sinnes: thus much for the third meanes.
and the assurance of the pardon of that sin, he will forgive thee all Sins: thus much for the third means.
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The fourth meanes, to get humiliation, is this, we must labour to bring things unto a propinquity, that is, let vs looke upon sinne past,
The fourth means, to get humiliation, is this, we must labour to bring things unto a propinquity, that is, let us look upon sin past,
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as present, and so neere at hand:
as present, and so near At hand:
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for this is our folly, wee looke upon sinne, great way off, and that is the reason, that sinne is so little regarded of us,
for this is our folly, we look upon sin, great Way off, and that is the reason, that sin is so little regarded of us,
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because we cannot, as we might, see how odious it is:
Because we cannot, as we might, see how odious it is:
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the Philosopher saith, that things a great way off, are as if they were not, they doe not hurt us,
the Philosopher Says, that things a great Way off, Are as if they were not, they do not hurt us,
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and this is the cause why men are not humbled:
and this is the cause why men Are not humbled:
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experience proves this, you know death is the terriblest thing in the world, but yet because we looke upon it a farre off:
experience Proves this, you know death is the terriblest thing in the world, but yet Because we look upon it a Far off:
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therefore it is, that it doth not affright us now:
Therefore it is, that it does not affright us now:
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to helpe you to bring things to a propinquity, that you may be humbled, you must observe these two rules.
to help you to bring things to a propinquity, that you may be humbled, you must observe these two rules.
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First, I say, you must looke upon things that are past as present:
First, I say, you must look upon things that Are passed as present:
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consider that the sinne that is past is as great a sinne as ever it was,
Consider that the sin that is passed is as great a sin as ever it was,
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though it seeme afarre off, that is, committed long agoe: it is mans weakenesse to thinke otherwise of sinne;
though it seem afar off, that is, committed long ago: it is men weakness to think otherwise of sin;
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a malefactor that hath committed a foule fact a long while agoe, if his pardon be not sued out, hee may be condemned for that fact,
a Malefactor that hath committed a foul fact a long while ago, if his pardon be not sued out, he may be condemned for that fact,
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though there hath beene a long time betweene the fact and the execution:
though there hath been a long time between the fact and the execution:
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so, what if thou hast not committed a sinne a great while, yet if thou sue not out thy pardon, God will iudge thee for that sinne, as presently committed:
so, what if thou hast not committed a sin a great while, yet if thou sue not out thy pardon, God will judge thee for that sin, as presently committed:
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looke then upon sinne as present, and it will humble thee; this Iob did, I possessed the sinnes of my youth;
look then upon sin as present, and it will humble thee; this Job did, I possessed the Sins of my youth;
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that is, though they were a long time agoe committed, yet he lookt upon them as present;
that is, though they were a long time ago committed, yet he looked upon them as present;
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and this wrought humiliation in him: and thus it was with Dauid Psal. 51. My sinnes are euer before me:
and this wrought humiliation in him: and thus it was with David Psalm 51. My Sins Are ever before me:
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that is, they are all seene of me as fresh, though neuer so old, as if I had now presently committed them.
that is, they Are all seen of me as fresh, though never so old, as if I had now presently committed them.
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Secondly, you must looke upon things to come as present, bring things within the compasse of a spirituall understanding,
Secondly, you must look upon things to come as present, bring things within the compass of a spiritual understanding,
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or else you will not bee humbled;
or Else you will not be humbled;
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look vpon the wrath of God as present, looke upon death as present, looke upon the britlenesse of thy nature, that thou art in the hand of the potter:
look upon the wrath of God as present, look upon death as present, look upon the britlenesse of thy nature, that thou art in the hand of the potter:
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consider how soone the buble may be blowne out, looke upon salvation and damnation with an equall eye, consider your selues now as if you were to appeare and make up your accounts before God.
Consider how soon the bubble may be blown out, look upon salvation and damnation with an equal eye, Consider your selves now as if you were to appear and make up your accounts before God.
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Consider what you would doe if you should now goe into eternity, consider the presence of God amongst you, which one day you shall see in another manner.
Consider what you would do if you should now go into eternity, Consider the presence of God among you, which one day you shall see in Another manner.
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Doe as Saylors doe, when they see a storme a farre off, they prepare and esteeme ofit as present:
Do as Sailors do, when they see a storm a Far off, they prepare and esteem ofit as present:
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Thus should euery Christian doe, looke upon euery thing as present;
Thus should every Christian do, look upon every thing as present;
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for what is the reason that sin is not auoided of many, that they sin and remaine as stones without sence,
for what is the reason that since is not avoided of many, that they sin and remain as stones without sense,
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but because they doe not apprehend sinne and the punishment thereof as present;
but Because they do not apprehend sin and the punishment thereof as present;
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they looke not vpon the wrath of God as present, nor on death and hell as present:
they look not upon the wrath of God as present, nor on death and hell as present:
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Belshazzar, so long as he looked vpon sinne a far off, it neuer mooued him, but when he saw the present hand writing, that humbled him:
Belshazzar, so long as he looked upon sin a Far off, it never moved him, but when he saw the present hand writing, that humbled him:
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Things apprehended as present make a deepe impression in the heart, either of ioy if good,
Things apprehended as present make a deep impression in the heart, either of joy if good,
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or of feare if euill, and therefore if men would but looke vpon sinne, and the wrath of God,
or of Fear if evil, and Therefore if men would but look upon sin, and the wrath of God,
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and death, and eternall life, as present, they would be humbled.
and death, and Eternal life, as present, they would be humbled.
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The fifth meanes to get humiliation is this, you must labour to remooue these excuses, by which men labour to keepe off this blow of the Gospell, they are loth to be hit,
The fifth means to get humiliation is this, you must labour to remove these excuses, by which men labour to keep off this blow of the Gospel, they Are loath to be hit,
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and therfore they labour to shelter and hide themselues, because they would not see themselues in such a case as they are in,
and Therefore they labour to shelter and hide themselves, Because they would not see themselves in such a case as they Are in,
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lest they should be humbled, which, on the contrary, if they would but let the Gospel haue his full force at their consciences, it wold worke this effect to humble them:
lest they should be humbled, which, on the contrary, if they would but let the Gospel have his full force At their Consciences, it would work this Effect to humble them:
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But, I say, it is a hard matter to perswade men to see sinnes as present,
But, I say, it is a hard matter to persuade men to see Sins as present,
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and a hard matter to perswade men to bee humble, and consequently, a difficult thing it is, to make them to beare this blow of the Gospell,
and a hard matter to persuade men to be humble, and consequently, a difficult thing it is, to make them to bear this blow of the Gospel,
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and to perswade them, that humiliation is a necessary condition to salvation, and the right receiving of Christ:
and to persuade them, that humiliation is a necessary condition to salvation, and the right receiving of christ:
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therefore you must labour to remoove the excuses that men make for themselves, before they will bee humbled;
Therefore you must labour to remove the excuses that men make for themselves, before they will be humbled;
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which excuses, or rather deceits, are these following.
which excuses, or rather Deceits, Are these following.
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1. The first pretence is this, We do good as well as the best, we ballance our sinnes, we heare, we receive, we give almes, we pray;
1. The First pretence is this, We do good as well as the best, we balance our Sins, we hear, we receive, we give alms, we pray;
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in a word, wee doe all things that Christians ought to doe: therefore we are truly humbled, what need wee more to humble our selves.
in a word, we do all things that Christians ought to doe: Therefore we Are truly humbled, what need we more to humble our selves.
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To this I answer, Well, what if you doe pray, what if you doe give almes,
To this I answer, Well, what if you do pray, what if you do give alms,
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and heare the word, and receive the Sacrament:
and hear the word, and receive the Sacrament:
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though these actions simply in themselves are good, yet they may bee nothing worth unto thee, unlesse thy heart bee right:
though these actions simply in themselves Are good, yet they may be nothing worth unto thee, unless thy heart be right:
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yea unlesse thine heart be right, these actions, as they are thine, and proceed from thee, will be found sinnes before God,
yea unless thine heart be right, these actions, as they Are thine, and proceed from thee, will be found Sins before God,
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and so in stead of a blessing may bring a curse upon thee: viz. because thou usest holy things in an unholy maner to a wrong end.
and so in stead of a blessing may bring a curse upon thee: viz. Because thou usest holy things in an unholy manner to a wrong end.
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For if thy heart be bad, that is, estranged from God, through infidelitie and unbeleefe, whatsoever thy heart meets withall, it makes it unrighteous,
For if thy heart be bad, that is, estranged from God, through infidelity and unbelief, whatsoever thy heart meets withal, it makes it unrighteous,
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and so puts the tincture of poyson upon it, because it is not Gods end, that thou aymest at, in the doing of these, but thy owne end:
and so puts the tincture of poison upon it, Because it is not God's end, that thou aimest At, in the doing of these, but thy own end:
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Now it is not only the action, but the end of the action that makes it acceptable and dischargeth a Christian in the performance of it.
Now it is not only the actium, but the end of the actium that makes it acceptable and dischargeth a Christian in the performance of it.
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Wee know Silver will not goe currant, though it bee never so good, except the Kings stampe be upon it:
we know Silver will not go currant, though it be never so good, except the Kings stamp be upon it:
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now the end of the action puts the stampe on the action, and makes it goe currant with God for a holy action:
now the end of the actium puts the stamp on the actium, and makes it go currant with God for a holy actium:
av dt n1 pp-f dt n1 vvz dt n1 p-acp dt n1, cc vvz pn31 vvi n1 p-acp np1 p-acp dt j n1:
(6) sermon (DIV1)
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therefore you that brag of your actions looke unto the end of your actions;
Therefore you that brag of your actions look unto the end of your actions;
av pn22 cst vvb pp-f po22 n2 vvb p-acp dt n1 pp-f po22 n2;
(6) sermon (DIV1)
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for unlesse the end bee good, the actions are but as counterfeit coyne, that every man will refuse, that knowes it:
for unless the end be good, the actions Are but as counterfeit coin, that every man will refuse, that knows it:
c-acp cs dt n1 vbb j, dt n2 vbr p-acp c-acp n-jn n1, cst d n1 vmb vvi, cst vvz pn31:
(6) sermon (DIV1)
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and you your selves will be esteemed of God, but as cooseners are of men, worthy to be put to death:
and you your selves will be esteemed of God, but as cozonders Are of men, worthy to be put to death:
cc pn22 po22 n2 vmb vbi vvn pp-f np1, cc-acp c-acp n2 vbr pp-f n2, j pc-acp vbi vvn p-acp n1:
(6) sermon (DIV1)
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2746
though the same actions in another are acceptable to God, because the sinne is taken away that poisons them.
though the same actions in Another Are acceptable to God, Because the sin is taken away that poisons them.
cs dt d n2 p-acp j-jn vbr j p-acp np1, c-acp dt n1 vbz vvn av cst vvz pno32.
(6) sermon (DIV1)
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2747
So that as a poisonsome stocke turnes the sweet drops of dew that falles upon it unto poyson, which yet causeth other trees to bee fruitfull;
So that as a poisonsome stock turns the sweet drops of due that falls upon it unto poison, which yet Causes other trees to be fruitful;
av cst p-acp dt j n1 vvz dt j n2 pp-f n1 cst vvz p-acp pn31 p-acp n1, r-crq av vvz j-jn n2 pc-acp vbi j;
(6) sermon (DIV1)
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2748
such are unregenerate men, continuing in their old sinne without repentance.
such Are unregenerate men, Continuing in their old sin without Repentance.
d vbr j n2, vvg p-acp po32 j n1 p-acp n1.
(6) sermon (DIV1)
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2749
Those things that are good in themselves being performed by them, are turned into poyson unto them,
Those things that Are good in themselves being performed by them, Are turned into poison unto them,
d n2 cst vbr j p-acp px32 vbg vvn p-acp pno32, vbr vvn p-acp n1 p-acp pno32,
(6) sermon (DIV1)
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though being performed by a holy man, they are as a sweet odor that makes him more acceptable unto God:
though being performed by a holy man, they Are as a sweet odour that makes him more acceptable unto God:
c-acp vbg vvn p-acp dt j n1, pns32 vbr p-acp dt j n1 cst vvz pno31 av-dc j p-acp np1:
(6) sermon (DIV1)
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besides, if you doe but examine, you shall find that it is not so much you that doe them but some noble quality in you:
beside, if you do but examine, you shall find that it is not so much you that do them but Some noble quality in you:
a-acp, cs pn22 vdb p-acp vvi, pn22 vmb vvi cst pn31 vbz xx av av-d pn22 cst vdb pno32 p-acp d j n1 p-acp pn22:
(6) sermon (DIV1)
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it is either some naturall parts of learning or policy, or else some naturall disposition to be kind and loving and meeke, &c. nature without sanctifying,
it is either Some natural parts of learning or policy, or Else Some natural disposition to be kind and loving and meek, etc. nature without sanctifying,
pn31 vbz d d j n2 pp-f n1 cc n1, cc av d j n1 pc-acp vbi j cc vvg cc j, av n1 p-acp vvg,
(6) sermon (DIV1)
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or renewing grace will bring forth such fruit:
or renewing grace will bring forth such fruit:
cc vvg n1 vmb vvi av d n1:
(6) sermon (DIV1)
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many things you know for a time will hold sent, that rather hurt then doe good:
many things you know for a time will hold sent, that rather hurt then do good:
d n2 pn22 vvb p-acp dt n1 vmb vvi vvn, cst av-c vvd av vdb j:
(6) sermon (DIV1)
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so these actions that are performed without the spirit, though they may carry a sent,
so these actions that Are performed without the Spirit, though they may carry a sent,
av d n2 cst vbr vvn p-acp dt n1, cs pns32 vmb vvi dt n1,
(6) sermon (DIV1)
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and smell well, yet they hurt the soule, because they make you to rest onely in the outward action:
and smell well, yet they hurt the soul, Because they make you to rest only in the outward actium:
cc vvb av, av pns32 vvd dt n1, c-acp pns32 vvb pn22 pc-acp vvi av-j p-acp dt j n1:
(6) sermon (DIV1)
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but if you would doe good, and have your actions acceptable unto God, then labour to get regenerate hearts,
but if you would do good, and have your actions acceptable unto God, then labour to get regenerate hearts,
cc-acp cs pn22 vmd vdi j, cc vhi po22 n2 j p-acp np1, av vvb pc-acp vvi j-vvn n2,
(6) sermon (DIV1)
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because otherwise you will not please God. Iehu, performed a good action, but yet he is branded for it;
Because otherwise you will not please God. Iehu, performed a good actium, but yet he is branded for it;
c-acp av pn22 vmb xx vvi np1. np1, vvd dt j n1, cc-acp av pns31 vbz vvn p-acp pn31;
(6) sermon (DIV1)
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if the end be not good, the action is not good to you:
if the end be not good, the actium is not good to you:
cs dt n1 vbb xx j, dt n1 vbz xx j p-acp pn22:
(6) sermon (DIV1)
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and therefore let no man rest in the outward action, but remember what the Lord accounts of the actions of wicked men.
and Therefore let no man rest in the outward actium, but Remember what the Lord accounts of the actions of wicked men.
cc av vvb dx n1 n1 p-acp dt j n1, cc-acp vvb r-crq dt n1 vvz pp-f dt n2 pp-f j n2.
(6) sermon (DIV1)
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He that killeth an Oxe is as if hee slue a man, he that sacrificeth a lambe,
He that kills an Ox is as if he slew a man, he that Sacrificeth a lamb,
pns31 cst vvz dt n1 vbz c-acp cs pns31 vvd dt n1, pns31 cst vvz dt n1,
(6) sermon (DIV1)
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as if he cut off a dogges head, he that offereth an oblation, as if he offered swines blood, he that burneth Incence,
as if he Cut off a Dogs head, he that Offereth an oblation, as if he offered Swine blood, he that burns Incense,
c-acp cs pns31 vvd a-acp dt ng2 n1, pns31 cst vvz dt n1, c-acp cs pns31 vvd ng1 n1, pns31 cst vvz n1,
(6) sermon (DIV1)
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as if he blessed an Idoll, &c. There was nothing so contrary and odious unto God in his worship under the law,
as if he blessed an Idol, etc. There was nothing so contrary and odious unto God in his worship under the law,
c-acp cs pns31 vvd dt n1, av a-acp vbds pix av j-jn cc j p-acp np1 p-acp po31 n1 p-acp dt n1,
(6) sermon (DIV1)
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as these were by which he sets forth the actions of wicked men; therefore let not this excuse hinder you from being humble, because you doe good.
as these were by which he sets forth the actions of wicked men; Therefore let not this excuse hinder you from being humble, Because you do good.
c-acp d vbdr p-acp r-crq pns31 vvz av dt n2 pp-f j n2; av vvb xx d n1 vvi pn22 p-acp vbg j, c-acp pn22 vdb j.
(6) sermon (DIV1)
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2765
Secondly, the second deceit or pretence is this, they say they have as good meanings as the best whatsoeuer they may speake;
Secondly, the second deceit or pretence is this, they say they have as good meanings as the best whatsoever they may speak;
ord, dt ord n1 cc n1 vbz d, pns32 vvb pns32 vhb p-acp j n2 p-acp dt js r-crq pns32 vmb vvi;
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and they have as good harts as the best, whatsoeuer they doe: and therefore they are humble enough, that is, they neede no more humiliation.
and they have as good hearts as the best, whatsoever they do: and Therefore they Are humble enough, that is, they need no more humiliation.
cc pns32 vhb p-acp j n2 p-acp dt js, r-crq pns32 vdb: cc av pns32 vbr j av-d, cst vbz, pns32 vvb av-dx dc n1.
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To this I answer briefely, you lye;
To this I answer briefly, you lie;
p-acp d pns11 vvb av-j, pn22 vvb;
(6) sermon (DIV1)
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for if your actions be naught, your heart is worse, and if your speeches bee rotten, your meaning is farre worse then either thy action or thy speech:
for if your actions be nought, your heart is Worse, and if your Speeches be rotten, your meaning is Far Worse then either thy actium or thy speech:
c-acp cs po22 n2 vbi pi, po22 n1 vbz jc, cc cs po22 n2 vbb vvn, po22 n1 vbz av-j av-jc cs d po21 n1 cc po21 n1:
(6) sermon (DIV1)
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if your speeches bee rotten and smell of hell, and yet say that you meane better,
if your Speeches be rotten and smell of hell, and yet say that you mean better,
cs po22 n2 vbi vvn cc n1 pp-f n1, cc av vvb cst pn22 vvb av-jc,
(6) sermon (DIV1)
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or that your meaning is better then you outwardly expresse, it is false:
or that your meaning is better then you outwardly express, it is false:
cc cst po22 n1 vbz jc cs pn22 av-j vvi, pn31 vbz j:
(6) sermon (DIV1)
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for we say, that if wee see sparkes of fire come out of the chimney, we conclude that the fire within is farre greater;
for we say, that if we see sparks of fire come out of the chimney, we conclude that the fire within is Far greater;
c-acp pns12 vvb, cst cs pns12 vvb n2 pp-f n1 vvb av pp-f dt n1, pns12 vvb cst dt n1 a-acp vbz av-j jc;
(6) sermon (DIV1)
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so if thy speeches and actions be bad, thy meaning is worse, there is a greater fire within:
so if thy Speeches and actions be bad, thy meaning is Worse, there is a greater fire within:
av cs po21 n2 cc n2 vbb j, po21 n1 vbz jc, pc-acp vbz dt jc n1 p-acp:
(6) sermon (DIV1)
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actions are but the fruits of the heart, or branches that proceed from it.
actions Are but the fruits of the heart, or branches that proceed from it.
n2 vbr p-acp dt n2 pp-f dt n1, cc n2 cst vvb p-acp pn31.
(6) sermon (DIV1)
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Now in a naturall plant wee say, that if the fruit bee bitter, the root is much more bitter,
Now in a natural plant we say, that if the fruit be bitter, the root is much more bitter,
av p-acp dt j n1 pns12 vvb, cst cs dt n1 vbb j, dt n1 vbz d dc j,
(6) sermon (DIV1)
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because the cause is alwaies greater then the effect:
Because the cause is always greater then the Effect:
c-acp dt n1 vbz av jc cs dt n1:
(6) sermon (DIV1)
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euen so, if thou hast naughty speeches and actions, if there be bitternesse in them, thy meaning hath much more bitternesse in it,
even so, if thou hast naughty Speeches and actions, if there be bitterness in them, thy meaning hath much more bitterness in it,
av av, cs pns21 vh2 j n2 cc n2, cs pc-acp vbi n1 p-acp pno32, po21 n1 vhz d dc n1 p-acp pn31,
(6) sermon (DIV1)
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because it is the root from which these spring; therefore let not your good meaning keepe you from being humble.
Because it is the root from which these spring; Therefore let not your good meaning keep you from being humble.
c-acp pn31 vbz dt n1 p-acp r-crq d n1; av vvb xx po22 j n1 vvb pn22 p-acp vbg j.
(6) sermon (DIV1)
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2778
Thirdly, the third pretence is this, they say, it is their nature to bee thus and thus;
Thirdly, the third pretence is this, they say, it is their nature to be thus and thus;
ord, dt ord n1 vbz d, pns32 vvb, pn31 vbz po32 n1 pc-acp vbi av cc av;
(6) sermon (DIV1)
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they haue a naturall inclination vnto some particular sinne, and therefore they thinke that God will bee mercifull unto them in that thing,
they have a natural inclination unto Some particular sin, and Therefore they think that God will be merciful unto them in that thing,
pns32 vhb dt j n1 p-acp d j n1, cc av pns32 vvb cst np1 vmb vbi j p-acp pno32 p-acp d n1,
(6) sermon (DIV1)
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and they neede not to be humbled.
and they need not to be humbled.
cc pns32 vvb xx pc-acp vbi vvn.
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To this I answer, that this pretence of yours aggravates your sinne the more, for the more inclination that there is in your nature unto any particular sinne, the greater is the sinne;
To this I answer, that this pretence of yours aggravates your sin the more, for the more inclination that there is in your nature unto any particular sin, the greater is the sin;
p-acp d pns11 vvb, cst d n1 pp-f png22 vvz po22 n1 dt av-dc, p-acp dt av-dc n1 cst pc-acp vbz p-acp po22 n1 p-acp d j n1, dt jc vbz dt n1;
(6) sermon (DIV1)
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for inclination with consent, is more odious unto God then a violent lust not consented unto, which may sometimes breake out in a regenerate man without full consent:
for inclination with consent, is more odious unto God then a violent lust not consented unto, which may sometime break out in a regenerate man without full consent:
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(6) sermon (DIV1)
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the more inclination, the more cause of humiliation;
the more inclination, the more cause of humiliation;
dt av-dc n1, dt av-dc n1 pp-f n1;
(6) sermon (DIV1)
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2784
this did David, hee adds unto his sins his inclination to sinne, to aggrauate them the more,
this did David, he adds unto his Sins his inclination to sin, to aggravate them the more,
d vdd np1, pns31 vvz p-acp po31 n2 po31 n1 p-acp n1, pc-acp vvi pno32 dt av-dc,
(6) sermon (DIV1)
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and to humble him the more, as if the inclination gaue a greater strok upon his conscience,
and to humble him the more, as if the inclination gave a greater strok upon his conscience,
cc pc-acp vvi pno31 dt av-dc, c-acp cs dt n1 vvd dt jc n1 p-acp po31 n1,
(6) sermon (DIV1)
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2786
then the action it selfe, as in Psal. 51. I was borne in iniquity, and in sinne did my mother conceiue me, that is, that which makes my sin the more heynous and offensiue unto God, is this,
then the actium it self, as in Psalm 51. I was born in iniquity, and in sin did my mother conceive me, that is, that which makes my since the more heinous and offensive unto God, is this,
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(6) sermon (DIV1)
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2787
because it proceeds from a naturall inclination of my corrupt nature, it was borne with him,
Because it proceeds from a natural inclination of my corrupt nature, it was born with him,
c-acp pn31 vvz p-acp dt j n1 pp-f po11 j n1, pn31 vbds vvn p-acp pno31,
(6) sermon (DIV1)
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2788
and it grew up with him, and this was that that troubled him, and thus it is with every regenerate man.
and it grew up with him, and this was that that troubled him, and thus it is with every regenerate man.
cc pn31 vvd a-acp p-acp pno31, cc d vbds d cst vvd pno31, cc av pn31 vbz p-acp d j-vvn n1.
(6) sermon (DIV1)
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2789
Secondly, to this I answer, that when a man hath any inclination unto any sinne, there is not such an inclination,
Secondly, to this I answer, that when a man hath any inclination unto any sin, there is not such an inclination,
ord, p-acp d pns11 vvb, cst c-crq dt n1 vhz d n1 p-acp d n1, pc-acp vbz xx d dt n1,
(6) sermon (DIV1)
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but it is or may bee restrayned by the minde;
but it is or may be restrained by the mind;
cc-acp pn31 vbz cc vmb vbi vvn p-acp dt n1;
(6) sermon (DIV1)
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but if the mind giue consent, then like woade it adds unto the colour, and makes the sin the more inexcusable,
but if the mind give consent, then like woad it adds unto the colour, and makes the since the more inexcusable,
cc-acp cs dt n1 vvb n1, av j n1 pn31 vvz p-acp dt n1, cc vvz dt n1 dt av-dc j,
(6) sermon (DIV1)
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because there is no reluctancie in the will against it, but yeelds it strength unto the inclination:
Because there is no reluctancy in the will against it, but yields it strength unto the inclination:
c-acp pc-acp vbz dx n1 p-acp dt n1 p-acp pn31, cc-acp vvz pn31 n1 p-acp dt n1:
(6) sermon (DIV1)
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therefore if you doe thus, you add transgression unto the sinne; take heede of plucking away your strength, in resisting your naturall inclinations;
Therefore if you do thus, you add Transgression unto the sin; take heed of plucking away your strength, in resisting your natural inclinations;
av cs pn22 vdb av, pn22 vvb n1 p-acp dt n1; vvb n1 pp-f vvg av po22 n1, p-acp vvg po22 j n2;
(6) sermon (DIV1)
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for know, that it is one thing to be beset with sinne, and another thing to consent unto it:
for know, that it is one thing to be beset with sin, and Another thing to consent unto it:
c-acp vvb, cst pn31 vbz crd n1 pc-acp vbi vvn p-acp n1, cc j-jn n1 pc-acp vvi p-acp pn31:
(6) sermon (DIV1)
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2795
therefore let your inclination of nature be, as it is, a cause to humble you, and not to keepe you from humiliation.
Therefore let your inclination of nature be, as it is, a cause to humble you, and not to keep you from humiliation.
av vvb po22 n1 pp-f n1 vbi, c-acp pn31 vbz, dt n1 pc-acp vvi pn22, cc xx pc-acp vvi pn22 p-acp n1.
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The fourth deceit or pretence is from their conditions, which keepe them from beeing humble, especially in the younger sort, who thinke themselues in such condition that they haue a kinde of priviledge and neede not to bee humble,
The fourth deceit or pretence is from their conditions, which keep them from being humble, especially in the younger sort, who think themselves in such condition that they have a kind of privilege and need not to be humble,
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(6) sermon (DIV1)
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therefore the wise man Eccl. 11. well knowing the folly of youth, and what a vaine thing it will bee to reclaime them from their sinnes, saith;
Therefore the wise man Ecclesiastes 11. well knowing the folly of youth, and what a vain thing it will be to reclaim them from their Sins, Says;
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(6) sermon (DIV1)
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Reioyce, O young man in thy youth, as if hee should say;
Rejoice, Oh young man in thy youth, as if he should say;
vvb, uh j n1 p-acp po21 n1, c-acp cs pns31 vmd vvi;
(6) sermon (DIV1)
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for you young men it will bee a vaine thing for mee to speake unto you, you will not forgoe your pleasures and your lusts and bee humbled;
for you young men it will be a vain thing for me to speak unto you, you will not forgo your pleasures and your Lustiest and be humbled;
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therefore for your parts reioyce, that is, take your fill, goe on in that course that you will not bee reclaymed from, But yet remember that for all these things you must come to iudgement:
Therefore for your parts rejoice, that is, take your fill, go on in that course that you will not be reclaimed from, But yet Remember that for all these things you must come to judgement:
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(6) sermon (DIV1)
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that is, you shall bee called to an account for all your vaine and sinfull pleasures and humbled for them, if not humble.
that is, you shall be called to an account for all your vain and sinful pleasures and humbled for them, if not humble.
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To this I answer, for any man to thinke that hee may have excuse for sinnes because hee is in such or such a condition except they bee sinnes of infirmity, hee is a foole, hee never knew for what end hee came into the world; (for example) Is thy condition greater then others? art thou richer or more honourable,
To this I answer, for any man to think that he may have excuse for Sins Because he is in such or such a condition except they be Sins of infirmity, he is a fool, he never knew for what end he Come into the world; (for Exampl) Is thy condition greater then Others? art thou Richer or more honourable,
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or wise, or more beautifull or strong then others are? thou hast the greater cause to serve God,
or wise, or more beautiful or strong then Others Are? thou hast the greater cause to serve God,
cc j, cc av-dc j cc j cs n2-jn vbr? pns21 vh2 dt jc n1 pc-acp vvi np1,
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and bee humble, and that for these reasons. First, because you haue more accounts to make up then others have;
and be humble, and that for these Reasons. First, Because you have more accounts to make up then Others have;
cc vbi j, cc cst p-acp d n2. ord, c-acp pn22 vhb dc n2 pc-acp vvi a-acp cs n2-jn vhb;
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and againe, you haue more wages then others have, and therefore you are more inexcusable, if you be negligent and carelesse:
and again, you have more wages then Others have, and Therefore you Are more inexcusable, if you be negligent and careless:
cc av, pn22 vhb dc n2 av n2-jn vhb, cc av pn22 vbr av-dc j, cs pn22 vbb j cc j:
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where much is given, there much shall be required:
where much is given, there much shall be required:
c-crq d vbz vvn, a-acp d vmb vbi vvn:
(6) sermon (DIV1)
405
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2807
you are bound with greater bonds, and therefore your forfeits are much greater if you breake with God:
you Are bound with greater bonds, and Therefore your forfeits Are much greater if you break with God:
pn22 vbr vvn p-acp jc n2, cc av po22 n2-jn vbr d jc cs pn22 vvb p-acp np1:
(6) sermon (DIV1)
405
Page 225
2808
if a Master giue great wages vnto his servant, it will bee but a vaine excuse, a false reasoning,
if a Master give great wages unto his servant, it will be but a vain excuse, a false reasoning,
cs dt n1 vvb j n2 p-acp po31 n1, pn31 vmb vbi p-acp dt j n1, dt j n-vvg,
(6) sermon (DIV1)
405
Page 225
2809
if hee should thence conclude, that therefore he may be more carelesse then others;
if he should thence conclude, that Therefore he may be more careless then Others;
cs pns31 vmd av vvi, cst av pns31 vmb vbi av-dc j cs n2-jn;
(6) sermon (DIV1)
405
Page 225
2810
nay rather he should conclude the contrary, that because my Master doth thus and thus for me,
nay rather he should conclude the contrary, that Because my Master does thus and thus for me,
uh-x av pns31 vmd vvi dt n-jn, cst c-acp po11 n1 vdz av cc av p-acp pno11,
(6) sermon (DIV1)
405
Page 225
2811
therefore I ought to be more careful and diligent then others:
Therefore I ought to be more careful and diligent then Others:
av pns11 vmd pc-acp vbi av-dc j cc j cs n2-jn:
(6) sermon (DIV1)
405
Page 225
2812
and if it be thus before men, how can you imagine that this will excuse you before God.
and if it be thus before men, how can you imagine that this will excuse you before God.
cc cs pn31 vbb av p-acp n2, q-crq vmb pn22 vvi cst d vmb vvi pn22 p-acp np1.
(6) sermon (DIV1)
405
Page 225
2813
Secondly, you had more neede to bee humble, because your knowledge is, or should be the more:
Secondly, you had more need to be humble, Because your knowledge is, or should be the more:
ord, pn22 vhd dc n1 pc-acp vbi j, c-acp po22 n1 vbz, cc vmd vbi dt av-dc:
(6) sermon (DIV1)
406
Page 225
2814
and therfore in Ier. 5. 5. saith God, I will goe into the house of the great men, for they know my name;
and Therefore in Jeremiah 5. 5. Says God, I will go into the house of the great men, for they know my name;
cc av p-acp np1 crd crd vvz n1, pns11 vmb vvi p-acp dt n1 pp-f dt j n2, c-acp pns32 vvb po11 n1;
(6) sermon (DIV1)
406
Page 225
2815
that is, they have more time to get knowledge then others haue that are in meaner conditions;
that is, they have more time to get knowledge then Others have that Are in meaner conditions;
cst vbz, pns32 vhb dc n1 pc-acp vvi n1 cs n2-jn vhb cst vbr p-acp jc n2;
(6) sermon (DIV1)
406
Page 225
2816
they haue not such meanes, such time, such opportunitie to get knowledge as you haue; they have many outward hinderances which you have not;
they have not such means, such time, such opportunity to get knowledge as you have; they have many outward hindrances which you have not;
pns32 vhb xx d n2, d n1, d n1 pc-acp vvi n1 c-acp pn22 vhb; pns32 vhb d j n2 r-crq pn22 vhb xx;
(6) sermon (DIV1)
406
Page 225
2817
but these have broken the yoke, wherefore a Lyon shall slay them, and that is,
but these have broken the yoke, Wherefore a lion shall slay them, and that is,
cc-acp d vhb vvn dt n1, c-crq dt n1 vmb vvi pno32, cc d vbz,
(6) sermon (DIV1)
406
Page 225
2818
because they be ignorant I will not excuse them, I will take a strict account of them,
Because they be ignorant I will not excuse them, I will take a strict account of them,
c-acp pns32 vbb j pns11 vmb xx vvi pno32, pns11 vmb vvi dt j n1 pp-f pno32,
(6) sermon (DIV1)
406
Page 225
2819
because they ought to know me better then others that have not the like meanes; that are not freed from the distracting cares of the world as they were:
Because they ought to know me better then Others that have not the like means; that Are not freed from the distracting Cares of the world as they were:
c-acp pns32 vmd pc-acp vvi pno11 av-jc cs n2-jn cst vhb xx dt j n2; d vbr xx vvn p-acp dt n-vvg n2 pp-f dt n1 c-acp pns32 vbdr:
(6) sermon (DIV1)
406
Page 225
2820
therefore let all in high places labour to excell in grace, and abound above others in spirituall knowledge,
Therefore let all in high places labour to excel in grace, and abound above Others in spiritual knowledge,
av vvb d p-acp j n2 vvb pc-acp vvi p-acp n1, cc vvi p-acp n2-jn p-acp j n1,
(6) sermon (DIV1)
406
Page 225
2821
and take an example from the Nobles of Berea; as they were more honorable then others in regard of place,
and take an Exampl from the Nobles of Berea; as they were more honourable then Others in regard of place,
cc vvb dt n1 p-acp dt n2-j pp-f np1; c-acp pns32 vbdr av-dc j cs n2-jn p-acp n1 pp-f n1,
(6) sermon (DIV1)
406
Page 225
2822
so they were above others in regard of grace; they searcht the Scripture, they abounded in spirituall knowledge.
so they were above Others in regard of grace; they searched the Scripture, they abounded in spiritual knowledge.
av pns32 vbdr a-acp n2-jn p-acp n1 pp-f n1; pns32 vvd dt n1, pns32 vvd p-acp j n1.
(6) sermon (DIV1)
406
Page 225
2823
Thidly, consider that as your wages are more, and your talents are more, and your accounts are more,
Thidly, Consider that as your wages Are more, and your Talents Are more, and your accounts Are more,
np1, vvb cst p-acp po22 n2 vbr av-dc, cc po22 n2 vbr av-dc, cc po22 n2 vbr n1,
(6) sermon (DIV1)
407
Page 226
2824
so likewise your iudgements shall bee more, if you be an example either of euill to others, or evill to your selfe:
so likewise your Judgments shall be more, if you be an Exampl either of evil to Others, or evil to your self:
av av po22 n2 vmb vbi av-dc, cs pn22 vbb dt n1 av-d pp-f j-jn p-acp n2-jn, cc j-jn p-acp po22 n1:
(6) sermon (DIV1)
407
Page 226
2825
I say the greater you are in place, the greater should be your care, because the greater is your sinne: Inferiors depend upon superiors;
I say the greater you Are in place, the greater should be your care, Because the greater is your sin: Inferiors depend upon superiors;
pns11 vvb dt jc pn22 vbr p-acp n1, dt jc vmd vbi po22 n1, c-acp dt jc vbz po22 n1: n2-jn vvb p-acp n2-jn;
(6) sermon (DIV1)
407
Page 226
2826
consider I pray, if you bee eminent in place, what a good example from you will doe unto others that are under you;
Consider I pray, if you be eminent in place, what a good Exampl from you will do unto Others that Are under you;
vvb pns11 vvb, cs pn22 vbb j p-acp n1, r-crq dt j n1 p-acp pn22 vmb vdi p-acp n2-jn cst vbr p-acp pn22;
(6) sermon (DIV1)
407
Page 226
2827
and on the contrary, what evill will follow from being carlesse and prophane: they will marke you for an example to euill:
and on the contrary, what evil will follow from being careless and profane: they will mark you for an Exampl to evil:
cc p-acp dt n-jn, r-crq j-jn vmb vvi p-acp vbg j cc j: pns32 vmb vvi pn22 p-acp dt n1 p-acp j-jn:
(6) sermon (DIV1)
407
Page 226
2828
therefore you see that the greater conditions that you are in, the more cause you haue to be humble.
Therefore you see that the greater conditions that you Are in, the more cause you have to be humble.
av pn22 vvb cst dt jc n2 cst pn22 vbr p-acp, dt av-dc n1 pn22 vhb pc-acp vbi j.
(6) sermon (DIV1)
407
Page 226
2829
The sixt meanes to get humiliation is this, you must be earnest with God to get the spirit;
The sixt means to get humiliation is this, you must be earnest with God to get the Spirit;
dt ord n2 pc-acp vvi n1 vbz d, pn22 vmb vbi j p-acp np1 pc-acp vvi dt n1;
(6) sermon (DIV1)
408
Page 226
2830
for this makes the law effectuall: the flesh profiteth nothing, it is the spirit that quickneth;
for this makes the law effectual: the Flesh profiteth nothing, it is the Spirit that Quickeneth;
p-acp d vvz dt n1 j: dt n1 vvz pix, pn31 vbz dt n1 cst vvz;
(6) sermon (DIV1)
408
Page 226
2831
the law and the letter of the law will not worke grace in you no more then the flesh will,
the law and the Letter of the law will not work grace in you no more then the Flesh will,
dt n1 cc dt n1 pp-f dt n1 vmb xx vvi n1 p-acp pn22 dx dc cs dt n1 vmb,
(6) sermon (DIV1)
408
Page 226
2832
except the spirit goe with it:
except the Spirit go with it:
c-acp dt n1 vvb p-acp pn31:
(6) sermon (DIV1)
408
Page 226
2833
It is the spirit that alwaies enlighteneth the minde and workes a change in the whole man,
It is the Spirit that always Enlighteneth the mind and works a change in the Whole man,
pn31 vbz dt n1 cst av vvz dt n1 cc vvz dt n1 p-acp dt j-jn n1,
(6) sermon (DIV1)
408
Page 226
2834
and puts new habits on the faculties, and objects sit for those habits: and here now appeares the difference betweene the Law and the Gospell;
and puts new habits on the faculties, and objects fit for those habits: and Here now appears the difference between the Law and the Gospel;
cc vvz j n2 p-acp dt n2, cc n2 vvb p-acp d n2: cc av av vvz dt n1 p-acp dt n1 cc dt n1;
(6) sermon (DIV1)
408
Page 226
2835
nothing will make a man truely humble without the spirit.
nothing will make a man truly humble without the Spirit.
pix vmb vvi dt n1 av-j j p-acp dt n1.
(6) sermon (DIV1)
408
Page 226
2836
If the Lord should speake unto you this day as he spake heere to Paul, yet if the spirit did not shine into your hearts, it would not bee effectuall to humble you:
If the Lord should speak unto you this day as he spoke Here to Paul, yet if the Spirit did not shine into your hearts, it would not be effectual to humble you:
cs dt n1 vmd vvi p-acp pn22 d n1 c-acp pns31 vvd av p-acp np1, av cs dt n1 vdd xx vvi p-acp po22 n2, pn31 vmd xx vbi j p-acp vvb pn22:
(6) sermon (DIV1)
408
Page 227
2837
it is not the word, but the spirit in the word that is able to change you,
it is not the word, but the Spirit in the word that is able to change you,
pn31 vbz xx dt n1, cc-acp dt n1 p-acp dt n1 cst vbz j pc-acp vvi pn22,
(6) sermon (DIV1)
408
Page 227
2838
and make you new creatures, I say, if Eliah should preach unto you, or one in the spirit of Eliah, hee would never humble you;
and make you new creatures, I say, if Elijah should preach unto you, or one in the Spirit of Elijah, he would never humble you;
cc vvb pn22 j n2, pns11 vvb, cs np1 vmd vvi p-acp pn22, cc pi p-acp dt n1 pp-f np1, pns31 vmd av-x vvi pn22;
(6) sermon (DIV1)
408
Page 227
2839
except the spirit accompany it, it will be but like the shaking of the earth unto the Iayler, Acts 16. but it must bee the spirit that changes your hearts:
except the Spirit accompany it, it will be but like the shaking of the earth unto the Jailer, Acts 16. but it must be the Spirit that changes your hearts:
c-acp dt n1 vvi pn31, pn31 vmb vbi cc-acp av-j dt n-vvg pp-f dt n1 p-acp dt n1, n2 crd p-acp pn31 vmb vbi dt n1 cst vvz po22 n2:
(6) sermon (DIV1)
408
Page 227
2840
but when the spirit comes and gives but a glimps of that light in the soule,
but when the Spirit comes and gives but a glimpse of that Light in the soul,
cc-acp c-crq dt n1 vvz cc vvz p-acp dt n1 pp-f d n1 p-acp dt n1,
(6) sermon (DIV1)
408
Page 227
2841
then hee can cry to Paul, Sirs, what shall wee doe to bee saued? Felix at the preaching of Iudgement can tremble,
then he can cry to Paul, Sirs, what shall we do to be saved? Felix At the preaching of Judgement can tremble,
cs pns31 vmb vvi p-acp np1, n2, r-crq vmb pns12 vdi pc-acp vbi vvn? np1 p-acp dt vvg pp-f n1 vmb vvi,
(6) sermon (DIV1)
408
Page 227
2842
but it is the spirit that opened Lydias hart to beleeue;
but it is the Spirit that opened Lydias heart to believe;
cc-acp pn31 vbz dt n1 cst vvd np1 n1 pc-acp vvi;
(6) sermon (DIV1)
408
Page 227
2843
I say, if you had Paul, and Eliah, and Iohn Baptist that came in the spirit of Eliah, yet it were nothing worth if you get not the spirit:
I say, if you had Paul, and Elijah, and John Baptist that Come in the Spirit of Elijah, yet it were nothing worth if you get not the Spirit:
pns11 vvb, cs pn22 vhd np1, cc np1, cc np1 np1 cst vvd p-acp dt n1 pp-f np1, av pn31 vbdr pix j cs pn22 vvb xx dt n1:
(6) sermon (DIV1)
408
Page 227
2844
therefore be ye earnest with God to get the spirit, and never rest till you finde him in your soule:
Therefore be you earnest with God to get the Spirit, and never rest till you find him in your soul:
av vbb pn22 j p-acp np1 pc-acp vvi dt n1, cc av-x vvb c-acp pn22 vvb pno31 p-acp po22 n1:
(6) sermon (DIV1)
408
Page 227
2845
and remember that there was a time when the Angel stirred the water at the Poole of Bethesda, that they that first stepped in were healed of what disease soeuer they had:
and Remember that there was a time when the Angel stirred the water At the Pool of Bethesda, that they that First stepped in were healed of what disease soever they had:
cc vvb cst a-acp vbds dt n1 c-crq dt n1 vvd dt n1 p-acp dt n1 pp-f np1, cst pns32 cst ord vvd p-acp vbdr vvn pp-f r-crq n1 av pns32 vhd:
(6) sermon (DIV1)
408
Page 227
2846
So there is a time when the Lord turnes, and when the spirit mooues the heart to good:
So there is a time when the Lord turns, and when the Spirit moves the heart to good:
av pc-acp vbz dt n1 c-crq dt n1 vvz, cc c-crq dt n1 vvz dt n1 p-acp j:
(6) sermon (DIV1)
408
Page 227
2847
let vs make vse of this opportunity, and strike while the Iron is hott, and grinde while the the windes blow,
let us make use of this opportunity, and strike while the Iron is hot, and grind while the the winds blow,
vvb pno12 vvi n1 pp-f d n1, cc vvb cs dt n1 vbz j, cc vvi cs dt dt n2 vvb,
(6) sermon (DIV1)
408
Page 227
2848
and watch euery opportunitie because the spirit will come and mooue the heart, as the Angel did the water, that so wee may first steppe in and bee healed:
and watch every opportunity Because the Spirit will come and move the heart, as the Angel did the water, that so we may First step in and be healed:
cc vvi d n1 c-acp dt n1 vmb vvi cc vvi dt n1, c-acp dt n1 vdd dt n1, cst av pns12 vmb ord vvi p-acp cc vbi vvn:
(6) sermon (DIV1)
408
Page 227
2849
therefore if you would get humiliation, bee earnest for the spirit;
Therefore if you would get humiliation, be earnest for the Spirit;
av cs pn22 vmd vvi n1, vbb j p-acp dt n1;
(6) sermon (DIV1)
408
Page 227
2850
and you may haue him for asking, it is Christs promise to give him, if you want him, it is because you doe not aske him;
and you may have him for asking, it is Christ promise to give him, if you want him, it is Because you do not ask him;
cc pn22 vmb vhi pno31 p-acp vvg, pn31 vbz npg1 n1 pc-acp vvi pno31, cs pn22 vvb pno31, pn31 vbz c-acp pn22 vdb xx vvi pno31;
(6) sermon (DIV1)
408
Page 228
2851
aske therefore that you may have him, and be humbled.
ask Therefore that you may have him, and be humbled.
vvb av cst pn22 vmb vhi pno31, cc vbi vvn.
(6) sermon (DIV1)
408
Page 228
2852
The 7th meanes is this, that as we must get the spirit, so we must adde the word:
The 7th means is this, that as we must get the Spirit, so we must add the word:
dt ord n2 vbz d, cst c-acp pns12 vmb vvi dt n1, av pns12 vmb vvi dt n1:
(6) sermon (DIV1)
409
Page 228
2853
it is true that the spirit is the only meanes to make us humble, it is the efficient meanes, without which nothing will humble us, it is as true also of the word:
it is true that the Spirit is the only means to make us humble, it is the efficient means, without which nothing will humble us, it is as true also of the word:
pn31 vbz j cst dt n1 vbz dt j n2 pc-acp vvi pno12 j, pn31 vbz dt j n2, p-acp r-crq pix vmb vvi pno12, pn31 vbz a-acp j av pp-f dt n1:
(6) sermon (DIV1)
409
Page 228
2854
because the spirit makes the word, as the instrumentall meanes to humble us, and therefore if you would be humble, you must joyne with the Spirit the Word,
Because the Spirit makes the word, as the instrumental means to humble us, and Therefore if you would be humble, you must join with the Spirit the Word,
c-acp dt n1 vvz dt n1, c-acp dt j n2 pc-acp vvi pno12, cc av cs pn22 vmd vbi j, pn22 vmb vvi p-acp dt n1 dt n1,
(6) sermon (DIV1)
409
Page 228
2855
and that you may have the word effectually to humble you, you must doe these things.
and that you may have the word effectually to humble you, you must do these things.
cc cst pn22 vmb vhi dt n1 av-j pc-acp vvi pn22, pn22 vmb vdi d n2.
(6) sermon (DIV1)
409
Page 228
2856
First, you must labour to get the saving knowledge of the word, because it is the meanes to humble you, that is, the Word with the Spirit inlightens the soule:
First, you must labour to get the Saving knowledge of the word, Because it is the means to humble you, that is, the Word with the Spirit inlightens the soul:
ord, pn22 vmb vvi pc-acp vvi dt j-vvg n1 pp-f dt n1, c-acp pn31 vbz dt n2 pc-acp vvi pn22, cst vbz, dt n1 p-acp dt n1 vvz dt n1:
(6) sermon (DIV1)
410
Page 228
2857
for as a man that is in the darke, cannot see any thing till hee have a candle,
for as a man that is in the dark, cannot see any thing till he have a candle,
c-acp c-acp dt n1 cst vbz p-acp dt j, vmbx vvi d n1 c-acp pns31 vhb dt n1,
(6) sermon (DIV1)
410
Page 228
2858
so he that is ignorant of the Word, he is in darknesse and cannot see his sinnes in such a manner, as to humble him:
so he that is ignorant of the Word, he is in darkness and cannot see his Sins in such a manner, as to humble him:
av pns31 cst vbz j pp-f dt n1, pns31 vbz p-acp n1 cc vmbx vvi po31 n2 p-acp d dt n1, c-acp pc-acp vvi pno31:
(6) sermon (DIV1)
410
Page 228
2859
or as a man cannot see the motes that are in the house, till the Sunne shine into the house,
or as a man cannot see the motes that Are in the house, till the Sun shine into the house,
cc c-acp dt n1 vmbx vvi dt n2 cst vbr p-acp dt n1, c-acp dt n1 vvb p-acp dt n1,
(6) sermon (DIV1)
410
Page 228
2860
though they were in the house before;
though they were in the house before;
cs pns32 vbdr p-acp dt n1 a-acp;
(6) sermon (DIV1)
410
Page 228
2861
so hee that hath not the saving knowledge of the Word in his heart, cannot see the severall windings and twinings,
so he that hath not the Saving knowledge of the Word in his heart, cannot see the several windings and twinings,
av pns31 cst vhz xx dt j-vvg n1 pp-f dt n1 p-acp po31 n1, vmbx vvi dt j n2-vvg cc n2-vvg,
(6) sermon (DIV1)
410
Page 228
2862
and corners, & corruptions of his heart, till by the Spirit he come unto the saving knowledge of the Word.
and corners, & corruptions of his heart, till by the Spirit he come unto the Saving knowledge of the Word.
cc n2, cc n2 pp-f po31 n1, c-acp p-acp dt n1 pns31 vvb p-acp dt j-vvg n1 pp-f dt n1.
(6) sermon (DIV1)
410
Page 228
2863
Ahab saw not the chariots and Horsemen of Israel which Micha saw, because he was Ignorant of the Word;
Ahab saw not the chariots and Horsemen of Israel which Micah saw, Because he was Ignorant of the Word;
np1 vvd xx dt n2 cc n2 pp-f np1 r-crq np1 vvd, c-acp pns31 vbds j pp-f dt n1;
(6) sermon (DIV1)
410
Page 228
2864
and therefore the Lord saith, Ierem. 31. 34. they shall know mee from Ier. 31. 34. the greatest unto the least, they thinke they do know me,
and Therefore the Lord Says, Jeremiah 31. 34. they shall know me from Jeremiah 31. 34. the greatest unto the least, they think they do know me,
cc av dt n1 vvz, np1 crd crd pns32 vmb vvi pno11 p-acp np1 crd crd dt js p-acp dt ds, pns32 vvb pns32 vdb vvi pno11,
(6) sermon (DIV1)
410
Page 229
2865
but indeede they doe not, but then they shall know me;
but indeed they do not, but then they shall know me;
cc-acp av pns32 vdb xx, cc-acp cs pns32 vmb vvi pno11;
(6) sermon (DIV1)
410
Page 229
2866
that is, when I haue giuen them my spirit, and by the spirit they haue attained unto the true knowledge of the word, then they shall know me;
that is, when I have given them my Spirit, and by the Spirit they have attained unto the true knowledge of the word, then they shall know me;
d vbz, c-crq pns11 vhb vvn pno32 po11 n1, cc p-acp dt n1 pns32 vhb vvn p-acp dt j n1 pp-f dt n1, cs pns32 vmb vvi pno11;
(6) sermon (DIV1)
410
Page 229
2867
they knew me before, and they knew sinne before, but now they shall know sinne by the word in another manner then they did:
they knew me before, and they knew sin before, but now they shall know sin by the word in Another manner then they did:
pns32 vvd pno11 a-acp, cc pns32 vvd n1 a-acp, cc-acp av pns32 vmb vvi n1 p-acp dt n1 p-acp j-jn n1 cs pns32 vdd:
(6) sermon (DIV1)
410
Page 229
2868
so Paul, Rom. 7. saith, I knew sinne by the law, that is, I knew sinne before,
so Paul, Rom. 7. Says, I knew sin by the law, that is, I knew sin before,
av np1, np1 crd vvz, pns11 vvd n1 p-acp dt n1, cst vbz, pns11 vvd n1 a-acp,
(6) sermon (DIV1)
410
Page 229
2869
but now I know sinne by the word in another manner then I did;
but now I know sin by the word in Another manner then I did;
cc-acp av pns11 vvb n1 p-acp dt n1 p-acp j-jn n1 cs pns11 vdd;
(6) sermon (DIV1)
410
Page 229
2870
I saw it, but not with that hew as I did, before the law had made mee to see things in another colour then afore:
I saw it, but not with that hew as I did, before the law had made me to see things in Another colour then afore:
pns11 vvd pn31, cc-acp xx p-acp d n1 c-acp pns11 vdd, p-acp dt n1 vhd vvn pno11 pc-acp vvi n2 p-acp j-jn n1 av a-acp:
(6) sermon (DIV1)
410
Page 229
2871
Labour, as to get the spirit so to get the sauing knowledge of the word:
Labour, as to get the Spirit so to get the Saving knowledge of the word:
n1, c-acp pc-acp vvi dt n1 av pc-acp vvi dt vvg n1 pp-f dt n1:
(6) sermon (DIV1)
410
Page 229
2872
The Apostle saith 1 Cor. 2. 10. that the spirit searcheth the deepe things of God;
The Apostle Says 1 Cor. 2. 10. that the Spirit Searches the deep things of God;
dt n1 vvz crd np1 crd crd d dt n1 vvz dt j-jn n2 pp-f np1;
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now these things are showne unto us by the word, they are plainely discouered unto the soule in another manner then before:
now these things Are shown unto us by the word, they Are plainly discovered unto the soul in Another manner then before:
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Knowledge workes a deepe impression unto the soule of a Christian, and searcheth into the corruptions of the heart, into the diuers lusts of the flesh, findes them poysonable and hence is humbled,
Knowledge works a deep impression unto the soul of a Christian, and Searches into the corruptions of the heart, into the diverse Lustiest of the Flesh, finds them poisonable and hence is humbled,
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for where there is the greatest knowledge, there is the greatest light, and where there is the greatest light, there is most filth seene;
for where there is the greatest knowledge, there is the greatest Light, and where there is the greatest Light, there is most filth seen;
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and where there is most corruption seene, there is greatest cause of humiliation; therefore that the word may humble you, labour to abound in knowledge.
and where there is most corruption seen, there is greatest cause of humiliation; Therefore that the word may humble you, labour to abound in knowledge.
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Secondly, as you must know the word, so you must receiue the word as the word of God;
Secondly, as you must know the word, so you must receive the word as the word of God;
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if you will haue the word to humble you, you must receive it as Gods Word and from God;
if you will have the word to humble you, you must receive it as God's Word and from God;
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for if it doe come unto you, and be not received of you as the Word of God,
for if it do come unto you, and be not received of you as the Word of God,
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but as the word of man, it will neither enlighten you nor humble you: this is the difference betweene the word that is received, as from God;
but as the word of man, it will neither enlighten you nor humble you: this is the difference between the word that is received, as from God;
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and the Word, that is received as from men:
and the Word, that is received as from men:
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if you receive it as from God, it will worke effectually in you, it will make you to renounce the world, it will worke feare and humiliation in you;
if you receive it as from God, it will work effectually in you, it will make you to renounce the world, it will work Fear and humiliation in you;
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but if it come as the word of man, it will be slighted by you, it will take no solide roote in you, it will wither and bring forth no fruite in you:
but if it come as the word of man, it will be slighted by you, it will take no solid root in you, it will wither and bring forth no fruit in you:
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and therefore the Apostle rejoyces in the Thessalonians 2. Thessalonians 2. vers. 18. that they received the Word of God from him, not as the word of man,
and Therefore the Apostle rejoices in the Thessalonians 2. Thessalonians 2. vers. 18. that they received the Word of God from him, not as the word of man,
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but as it was indeed the Word of God; and therefore it was, that it wrought those gracious effects in them as it did,
but as it was indeed the Word of God; and Therefore it was, that it wrought those gracious effects in them as it did,
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so that no Church was so commended of Paul, no Church so eminent in grace, as this Church of the Thessalonians was.
so that no Church was so commended of Paul, no Church so eminent in grace, as this Church of the Thessalonians was.
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And so Adam in the garden when hee heard the voyce of God, then he feared;
And so Adam in the garden when he herd the voice of God, then he feared;
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because when the Word comes as from God, then it comes with a force upon the conscience,
Because when the Word comes as from God, then it comes with a force upon the conscience,
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then it humbles and casts downe a sinner, in Micha 5. vers. 4. the Spirit saith, And hee shall stand and feed in the strength of the Lord, and in the Majestie of the name of God, that is, hee shall speake so as if God spake himselfe,
then it humbles and Cast down a sinner, in Micah 5. vers. 4. the Spirit Says, And he shall stand and feed in the strength of the Lord, and in the Majesty of the name of God, that is, he shall speak so as if God spoke himself,
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and with such a Majestie, that hee shall convince the conscience, this was spoken of Christ,
and with such a Majesty, that he shall convince the conscience, this was spoken of christ,
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and Christ did fulfill the prophecie; and therefore the Iewes confesse, that no man spake as this man spake;
and christ did fulfil the prophecy; and Therefore the Iewes confess, that no man spoke as this man spoke;
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and in another place, it is said that Hee spake as one having Authoritie, Matthew 7. vers. 28. 29. Now no man speakes with authoritie,
and in Another place, it is said that He spoke as one having authority, Matthew 7. vers. 28. 29. Now no man speaks with Authority,
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whether hee bee an Embassadour or Constable or any other officer, but onely when hee speakes in the name of the King,
whither he be an Ambassador or Constable or any other officer, but only when he speaks in the name of the King,
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and uses his name, then hee comes with authoritie, his words take effect: so doth the Word, when it comes and is received by us as from God, then it workes upon us.
and uses his name, then he comes with Authority, his words take Effect: so does the Word, when it comes and is received by us as from God, then it works upon us.
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Let us now examine our selves how wee have received the Word, whether it hath come unto us with authoritie or no;
Let us now examine our selves how we have received the Word, whither it hath come unto us with Authority or no;
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if it hath, then wee shall bee humbled by it, but if otherwayes, it will not humble us.
if it hath, then we shall be humbled by it, but if otherways, it will not humble us.
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Thirdly, if you would have the Word effectuall, to humble you, you must apply it, bring it home unto the conscience;
Thirdly, if you would have the Word effectual, to humble you, you must apply it, bring it home unto the conscience;
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otherwise it will not humble you, as the preciousest medecine will not heale till it bee applyed unto the sore,
otherwise it will not humble you, as the preciousest medicine will not heal till it be applied unto the soar,
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so the Word will not heale the brachs and bruises of the soule, till it be applyed unto the conscience,
so the Word will not heal the brachs and bruises of the soul, till it be applied unto the conscience,
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for howsoever wee account of it, or though it bee in its owne nature, a two edged sword,
for howsoever we account of it, or though it be in its own nature, a two edged sword,
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yet except you strike, it will not hurt, except you apply it, it will not heale the soule, by cutting of sinne and corruption from the heart:
yet except you strike, it will not hurt, except you apply it, it will not heal the soul, by cutting of sin and corruption from the heart:
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therefore this is your worke to apply it, when wee haue done our parts in preaching the Word,
Therefore this is your work to apply it, when we have done our parts in preaching the Word,
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if you will receiue benefit by the Word in making it your owne, so as it may bee vnto you the power of God vnto your saluation,
if you will receive benefit by the Word in making it your own, so as it may be unto you the power of God unto your salvation,
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then apply it, and so doing it will make you humble, and receiue Christ:
then apply it, and so doing it will make you humble, and receive christ:
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now that you may attaine unto this, and that the Word by application may be effectuall to humble you, obserue thesethree Rules which I will lay downe for your helpe herein.
now that you may attain unto this, and that the Word by application may be effectual to humble you, observe thesethree Rules which I will lay down for your help herein.
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The first Rule is this, As you must get knowledge before you will bee humble, so now in the first place, you must not deferre or put it off;
The First Rule is this, As you must get knowledge before you will be humble, so now in the First place, you must not defer or put it off;
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when God doth giue you a sight of sinne, it will be your wisedome to apply the medicine presently whilest the wound is greene, the Word will have a greater power of working then, then it will have afterwards:
when God does give you a sighed of sin, it will be your Wisdom to apply the medicine presently whilst the wound is green, the Word will have a greater power of working then, then it will have afterwards:
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if it in this case be deferred, it will gather corruption, it will put you to more paine and charge;
if it in this case be deferred, it will gather corruption, it will put you to more pain and charge;
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it is good therefore not to deferre humiliation, or put off the working of the Spirit in this case;
it is good Therefore not to defer humiliation, or put off the working of the Spirit in this case;
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but if the Spirit giue thee a sight of sinne, presently apply it vnto the Soule,
but if the Spirit give thee a sighed of sin, presently apply it unto the Soul,
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and that so much the rather, because the labour will bee lesse, the paine lesse, and the danger lesse.
and that so much the rather, Because the labour will be less, the pain less, and the danger less.
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When a bone is out of ioynt, it is good setting it whilest it is hot, no man will deferre it;
When a bone is out of joint, it is good setting it whilst it is hight, no man will defer it;
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in such a case the defering of it will be with much more griefe:
in such a case the deferring of it will be with much more grief:
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so when the heart is put out of loue with sinne, if you then presently apply the Word unto it, it will humble and change you,
so when the heart is put out of love with sin, if you then presently apply the Word unto it, it will humble and change you,
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but if you defer, it will be a hard and difficult thing to bring the heart unto repentance:
but if you defer, it will be a hard and difficult thing to bring the heart unto Repentance:
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to bring it unto a good frame and soft disposition: Againe therefore consider this, and make good use of the opportunity:
to bring it unto a good frame and soft disposition: Again Therefore Consider this, and make good use of the opportunity:
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the Apostle gives the reason why it is so hard to bring the heart unto a fit temper againe, Heb. 3. 13. Take heed, saith he, that you be not hardned through the deceitfulnes of sinne: there is a deceit in every sinne, which if you looke not unto it, will beguile you;
the Apostle gives the reason why it is so hard to bring the heart unto a fit temper again, Hebrew 3. 13. Take heed, Says he, that you be not hardened through the deceitfulness of sin: there is a deceit in every sin, which if you look not unto it, will beguile you;
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if you doe not put out the sparke, it will be a harder thing for you to put out the flame, to stoppe the passage of sinne;
if you do not put out the spark, it will be a harder thing for you to put out the flame, to stop the passage of sin;
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but you will be like unto those, Rom. 2. 5. that have hearts that cannot repent, hearts past grace;
but you will be like unto those, Rom. 2. 5. that have hearts that cannot Repent, hearts past grace;
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therefore take heed of quenching the spirit, and this we doe when wee put off repentance,
Therefore take heed of quenching the Spirit, and this we do when we put off Repentance,
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and humiliation, when we are by the spirit brought unto a sight of our sinnes.
and humiliation, when we Are by the Spirit brought unto a sighed of our Sins.
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The second rule is this, as in the first place, we must not put off the worke of the spirit,
The second Rule is this, as in the First place, we must not put off the work of the Spirit,
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so in the second place, we must not make too much haste out of it:
so in the second place, we must not make too much haste out of it:
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you must not thinke that a little humiliation will serve the turne, a little sorrow, a few teares, or a few sighes;
you must not think that a little humiliation will serve the turn, a little sorrow, a few tears, or a few sighs;
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but you must continue in it, and it must remaine in you:
but you must continue in it, and it must remain in you:
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the contrary unto this, is that sorrow which the Lord reproves in the people of Israel, Isaiah, 8. 6. Is this the fast that I have chosen that men should hang downe their heads like a bulrush for a day: they were affected with sinne,
the contrary unto this, is that sorrow which the Lord reproves in the people of Israel, Isaiah, 8. 6. Is this the fast that I have chosen that men should hang down their Heads like a bulrush for a day: they were affected with sin,
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and it wrought some effect in them, but it did not continue, it was but a for a time, it lasted not,
and it wrought Some Effect in them, but it did not continue, it was but a for a time, it lasted not,
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and therefore it was that the Lord hated it:
and Therefore it was that the Lord hated it:
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you must let sorrow breed in our hearts, you must let it stil continue with you,
you must let sorrow breed in our hearts, you must let it still continue with you,
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or else it will not humble you:
or Else it will not humble you:
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the nature of the bulrush is, for a time to hang downe the head, when it is over-prest with water,
the nature of the bulrush is, for a time to hang down the head, when it is overpressed with water,
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but when it is dry, then it lifts up it selfe againe;
but when it is dry, then it lifts up it self again;
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so there are many, that for a time will hang downe their heads, and seeme to have this true sorrow,
so there Are many, that for a time will hang down their Heads, and seem to have this true sorrow,
av a-acp vbr d, cst p-acp dt n1 vmb vvi a-acp po32 n2, cc vvb pc-acp vhi d j n1,
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but it is but when some judgement is upon them, then they can humble themselves, and cry and weepe:
but it is but when Some judgement is upon them, then they can humble themselves, and cry and weep:
cc-acp pn31 vbz cc-acp c-crq d n1 vbz p-acp pno32, cs pns32 vmb vvi px32, cc vvi cc vvi:
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but when it is removed, that is, when they are freed from the judgement, they are lifted up, their humiliation is gone,
but when it is removed, that is, when they Are freed from the judgement, they Are lifted up, their humiliation is gone,
cc-acp c-crq pn31 vbz vvn, cst vbz, c-crq pns32 vbr vvn p-acp dt n1, pns32 vbr vvn a-acp, po32 n1 vbz vvn,
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now that you may have this humiliation, to continue with you, you must doe as the Apostle exhorts you, Iames 4. 8. you must purge your hearts:
now that you may have this humiliation, to continue with you, you must do as the Apostle exhorts you, James 4. 8. you must purge your hearts:
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that is, you must purge hypocrisie away that deceives you in the matter of humiliation,
that is, you must purge hypocrisy away that deceives you in the matter of humiliation,
cst vbz, pn22 vmb vvi n1 av cst vvz pn22 p-acp dt n1 pp-f n1,
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and if you aske how you shall keepe your hearts humble, hee tels you how, Let, saith he, your joy be turned into mourning:
and if you ask how you shall keep your hearts humble, he tells you how, Let, Says he, your joy be turned into mourning:
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that is, keepe a taste of sinne, and the displeasure of God in your hearts, and this will humble you;
that is, keep a taste of sin, and the displeasure of God in your hearts, and this will humble you;
cst vbz, vvb dt n1 pp-f n1, cc dt n1 pp-f np1 p-acp po22 n2, cc d vmb vvi pn22;
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therefore you must continue in sorrow:
Therefore you must continue in sorrow:
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this was that which was commanded the people of Israel, Levit. 16. 29. You shall humble your selves,
this was that which was commanded the people of Israel, Levit. 16. 29. You shall humble your selves,
d vbds d r-crq vbds vvn dt n1 pp-f np1, np1 crd crd pn22 vmb vvi po22 n2,
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and doe no worke at all:
and do no work At all:
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they must separate themselves from all such workes on that day, which may bee a meanes to keepe them from humiliation:
they must separate themselves from all such works on that day, which may be a means to keep them from humiliation:
pns32 vmb vvi px32 p-acp d d n2 p-acp d n1, r-crq vmb vbi dt n2 pc-acp vvi pno32 p-acp n1:
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for the object, being holden long on the faculty, it will at last humble us;
for the Object, being held long on the faculty, it will At last humble us;
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for our nature is like the fire if matter be not upplyed unto it, it will goe out,
for our nature is like the fire if matter be not upplyed unto it, it will go out,
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so if we keepe not a sence of sinne, humiliation, and sorrow in our heart, it will dye.
so if we keep not a sense of sin, humiliation, and sorrow in our heart, it will die.
av cs pns12 vvb xx dt n1 pp-f n1, n1, cc n1 p-acp po12 n1, pn31 vmb vvi.
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Therefore you must take paines with your hearts, and set sinne still before you, Davids sinne was ever before him,
Therefore you must take pains with your hearts, and Set sin still before you, Davids sin was ever before him,
av pn22 vmb vvi n2 p-acp po22 n2, cc vvd n1 av p-acp pn22, np1 n1 vbds av p-acp pno31,
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and Paul was ever humble in remembring his sinnes: therefore let this humiliation and godly sorrow bee in you, not like a land flood, but like a spring;
and Paul was ever humble in remembering his Sins: Therefore let this humiliation and godly sorrow be in you, not like a land flood, but like a spring;
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this sorrow must still be running and springing and flowing or else you will not remaine humble:
this sorrow must still be running and springing and flowing or Else you will not remain humble:
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I confesse, it is true that they that have received the spirit, have not the spirit of bondage to feare, that is, to sorrow hopelesse,
I confess, it is true that they that have received the Spirit, have not the Spirit of bondage to Fear, that is, to sorrow hopeless,
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but yet they have received such a spirit that keepes them still in awe, that keepes them still in this sorrow, that keepes them still in feare;
but yet they have received such a Spirit that keeps them still in awe, that keeps them still in this sorrow, that keeps them still in Fear;
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but yet the evill that is in the sorrow and feare is taken away, because of a mixture of spirituall joy, hope,
but yet the evil that is in the sorrow and Fear is taken away, Because of a mixture of spiritual joy, hope,
cc-acp av dt n-jn cst vbz p-acp dt n1 cc n1 vbz vvn av, c-acp pp-f dt n1 pp-f j n1, vvb,
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and confidence, that they have wrought in them by the spirit. The third is this, you must proportion your humiliation according unto your sinnes;
and confidence, that they have wrought in them by the Spirit. The third is this, you must proportion your humiliation according unto your Sins;
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if your sinnes have beene great sinnes, then your humiliation must be a deepe humiliation:
if your Sins have been great Sins, then your humiliation must be a deep humiliation:
cs po22 n2 vhb vbn j n2, cs po22 n1 vmb vbi dt j-jn n1:
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this wee see in Manasses, as his sinne was exceeding great, so his humiliation was exceeding great:
this we see in Manasses, as his sin was exceeding great, so his humiliation was exceeding great:
d pns12 vvb p-acp np1, p-acp po31 n1 vbds vvg j, av po31 n1 vbds vvg j:
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it wrought in him a great measure of humiliation, and so Peters sinne was great,
it wrought in him a great measure of humiliation, and so Peter's sin was great,
pn31 vvd p-acp pno31 dt j n1 pp-f n1, cc av npg1 n1 vbds j,
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and his humiliation was great, for as the sinne is greater or lesser, so the humiliation should be greater or lesser,
and his humiliation was great, for as the sin is greater or lesser, so the humiliation should be greater or lesser,
cc po31 n1 vbds j, c-acp p-acp dt n1 vbz jc cc jc, av dt n1 vmd vbi jc cc jc,
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because the greater the sinnes are, the greater shall bee the judgement for them:
Because the greater the Sins Are, the greater shall be the judgement for them:
c-acp dt jc dt n2 vbr, dt jc vmb vbi dt n1 p-acp pno32:
(6) sermon (DIV1)
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and therefore when you can passe over your sinnes, as little sinnes, it is a signe that you are not humbled,
and Therefore when you can pass over your Sins, as little Sins, it is a Signen that you Are not humbled,
cc av c-crq pn22 vmb vvi p-acp po22 n2, c-acp j n2, pn31 vbz dt n1 cst pn22 vbr xx vvn,
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for if you were, you would then otherwise conceive of sinne:
for if you were, you would then otherwise conceive of sin:
c-acp cs pn22 vbdr, pn22 vmd av av vvi pp-f n1:
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now where there is great sinnes forgiven, there will be great love, as the woman in the Gospell, she loved much: that is, she had many sinnes forgiven her,
now where there is great Sins forgiven, there will be great love, as the woman in the Gospel, she loved much: that is, she had many Sins forgiven her,
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therefore shee exprest much humiliation and love unto Christ.
Therefore she expressed much humiliation and love unto christ.
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Againe, let every man labour to feele their sinnes the more, that they may love Christ the more;
Again, let every man labour to feel their Sins the more, that they may love christ the more;
av, vvb d n1 n1 pc-acp vvi po32 n2 dt av-dc, cst pns32 vmb vvi np1 dt av-dc;
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for that which the affections are most affected with, that the understanding apprehends most, and then the bent of the will followes,
for that which the affections Are most affected with, that the understanding apprehends most, and then the bent of the will follows,
p-acp d r-crq dt n2 vbr av-ds vvn p-acp, cst dt n1 vvz av-ds, cc av dt n1 pp-f dt n1 vvz,
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2965
and a man may, if he will, come unto this to see sinne in himselfe, in such a manner as to humble him,
and a man may, if he will, come unto this to see sin in himself, in such a manner as to humble him,
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and make him to love God the more.
and make him to love God the more.
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As a man that hath a desire to see the Prince in a multitude, hee will ever fasten his eye unto him:
As a man that hath a desire to see the Prince in a multitude, he will ever fasten his eye unto him:
p-acp dt n1 cst vhz dt n1 pc-acp vvi dt n1 p-acp dt n1, pns31 vmb av vvi po31 n1 p-acp pno31:
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so if a man would but fasten his understanding and minde upon sinne, he would at last see it to humble him,
so if a man would but fasten his understanding and mind upon sin, he would At last see it to humble him,
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2969
and this did David in the sinne of Vriah he brought his sinne unto this, that it was ever before him, no sinne humbled him as this did:
and this did David in the sin of Uriah he brought his sin unto this, that it was ever before him, no sin humbled him as this did:
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And thus much for the meanes of getting humiliation.
And thus much for the means of getting humiliation.
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Is it so that humiliation is so necessary a condition on our parts, though as I said before, it is not simply necessary on Gods part,
Is it so that humiliation is so necessary a condition on our parts, though as I said before, it is not simply necessary on God's part,
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neither a simple grace because there is no promise that follows it, but the promise is made without exception of persons,
neither a simple grace Because there is no promise that follows it, but the promise is made without exception of Persons,
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or conditions generally unto all, Whosoever will, let him come and take of the water of life freely, that is, without any antecedent condition (faith excepted):
or conditions generally unto all, Whosoever will, let him come and take of the water of life freely, that is, without any antecedent condition (faith excepted):
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yet as I said, except we be humble, we will not come in and receive Christ,
yet as I said, except we be humble, we will not come in and receive christ,
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and without Christ, there is no meanes to bee saved, and this we will not doe till we be humble,
and without christ, there is no means to be saved, and this we will not do till we be humble,
cc p-acp np1, pc-acp vbz dx n2 pc-acp vbi vvn, cc d pns12 vmb xx vdi c-acp pns12 vbb j,
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therefore it behoves you to examine your selves, whether you have this condition in you or no:
Therefore it behoves you to examine your selves, whither you have this condition in you or no:
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and now, that I may make you willing to examine your selves (for except you be willing you will not) consider these three things to moove you hereunto.
and now, that I may make you willing to examine your selves (for except you be willing you will not) Consider these three things to move you hereunto.
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The first motive is this, consider that all that you doe till you bee humble is lost labour;
The First motive is this, Consider that all that you do till you be humble is lost labour;
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you heare in vaine, you reade in vaine, you receive in vaine, you pray in vaine, you give almes in vaine, till you be truly humbled.
you hear in vain, you read in vain, you receive in vain, you pray in vain, you give alms in vain, till you be truly humbled.
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Psal. 51. 17. the sacrifices of God are a broken and contrite heart, all the prayers that a man makes, all the almes that hee gives, all the holy duties that he doth performe,
Psalm 51. 17. the Sacrifices of God Are a broken and contrite heart, all the Prayers that a man makes, all the alms that he gives, all the holy duties that he does perform,
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if they doe not proceed from a truely humbled soule, they are unsavory things, and that for these reasons.
if they do not proceed from a truly humbled soul, they Are unsavoury things, and that for these Reasons.
cs pns32 vdb xx vvi p-acp dt av-j j-vvn n1, pns32 vbr j n2, cc cst p-acp d n2.
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I. Reason. The first reason is this, because a broken heart, is the altar on which we must offer;
I. Reason. The First reason is this, Because a broken heart, is the altar on which we must offer;
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whatsoever we offer up to God, they are not such as God accepts of, if they be not offered up upon this altar,
whatsoever we offer up to God, they Are not such as God accepts of, if they be not offered up upon this altar,
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for the sacrifices of God are a broken heart, a truly humbled soule:
for the Sacrifices of God Are a broken heart, a truly humbled soul:
p-acp dt n2 pp-f np1 vbr dt j-vvn n1, dt av-j j-vvn n1:
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for as in the time of the Law, the Priest was to offer up sacrifices for the people in all humilitie,
for as in the time of the Law, the Priest was to offer up Sacrifices for the people in all humility,
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so Christ in the Gospell on the Crosse with a broken and a contrite spirit, offered a sacrifice for all his children,
so christ in the Gospel on the Cross with a broken and a contrite Spirit, offered a sacrifice for all his children,
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and makes them acceptable unto God, yet except the heart be humble, he will not accept of a sinner.
and makes them acceptable unto God, yet except the heart be humble, he will not accept of a sinner.
cc vvz pno32 j p-acp np1, av c-acp dt n1 vbb j, pns31 vmb xx vvi pp-f dt n1.
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II. Reason. The second reason is added in Isaiah 66. 2. hee will dwell in a broken and a contrite spirit, a humble soule is a fit habitation for the spirit,
II Reason. The second reason is added in Isaiah 66. 2. he will dwell in a broken and a contrite Spirit, a humble soul is a fit habitation for the Spirit,
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now the spirit dwels in the heart as the sunne in a house, by communicating his grace unto the soule;
now the Spirit dwells in the heart as the sun in a house, by communicating his grace unto the soul;
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where he will come into, and where the spirit will dwell, there he doth certainly love,
where he will come into, and where the Spirit will dwell, there he does Certainly love,
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and no sooner doth he dwell in the heart, but he will fill the heart full of holinesse;
and no sooner does he dwell in the heart, but he will fill the heart full of holiness;
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and on the contrary, he will not come neere a proud heart:
and on the contrary, he will not come near a proud heart:
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therefore if ever you would have the spirit to dwell in you, you must get humble hearts.
Therefore if ever you would have the Spirit to dwell in you, you must get humble hearts.
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III. Reason. The third reason is, because except a man have a broken heart, he will not be constant with Christ, he will serve him but by halves and fits,
III. Reason. The third reason is, Because except a man have a broken heart, he will not be constant with christ, he will serve him but by halves and fits,
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and not constantly, now and then, as passion rules him; but when a man is truly humbled, hee will keepe close unto Christ:
and not constantly, now and then, as passion rules him; but when a man is truly humbled, he will keep close unto christ:
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now a man that is unstable, God doth not esteeme of as a friend, he doth not esteem him as a friend that is unstable,
now a man that is unstable, God does not esteem of as a friend, he does not esteem him as a friend that is unstable,
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because he knowes not how to depend upon him, hee stands now with him, but whether he will when he shall need,
Because he knows not how to depend upon him, he Stands now with him, but whither he will when he shall need,
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whether he will hold close to him or no he knowes not, and therefore the Apostle saith, that the unstable heart shall receive nothing of God, Iames 1. 7, 8. God will not accept of any thing that he doth,
whither he will hold close to him or not he knows not, and Therefore the Apostle Says, that the unstable heart shall receive nothing of God, James 1. 7, 8. God will not accept of any thing that he does,
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thus you see all is lost labour, till you be humbled, men are unwilling to loose their labour in any thing,
thus you see all is lost labour, till you be humbled, men Are unwilling to lose their labour in any thing,
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but much more in this, if they had hearts to beleeve it.
but much more in this, if they had hearts to believe it.
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The second motive is this, because whatsoever profession a man makes in religion, it is nothing worth, till a man be humble,
The second motive is this, Because whatsoever profession a man makes in Religion, it is nothing worth, till a man be humble,
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for what is the reason, that men doe not hold out in their profession but fall away and loose their first love,
for what is the reason, that men do not hold out in their profession but fallen away and lose their First love,
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but because they were not throughly humbled:
but Because they were not thoroughly humbled:
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for pride of heart smothereth that forme of seeming grace at last, that the corruption and hollow heartednesse that was in them is made apparent unto all:
for pride of heart smothereth that Form of seeming grace At last, that the corruption and hollow heartedness that was in them is made apparent unto all:
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now that your profession is nothing worth, without humiliation, till you be humble is cleere by these reasons.
now that your profession is nothing worth, without humiliation, till you be humble is clear by these Reasons.
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The first reason is this, except you bee truely humbled, you wil wither:
The First reason is this, except you be truly humbled, you will wither:
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you will not hold out in your profession, this was the quality of the first ground, the plow had not gone deepe enough:
you will not hold out in your profession, this was the quality of the First ground, the blow had not gone deep enough:
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they were not throughly humbled, there was seed sowne, an open profession of Christ, but it lasted not, the house was builded,
they were not thoroughly humbled, there was seed sown, an open profession of christ, but it lasted not, the house was built,
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but the foundation was not deepe enough, that which should have kept the house from falling, was wanting,
but the Foundation was not deep enough, that which should have kept the house from falling, was wanting,
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and that made it to fall; so it is with men, because they want this humiliation:
and that made it to fallen; so it is with men, Because they want this humiliation:
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therefore their profession and they doe not continue, but part willingly, one from another:
Therefore their profession and they do not continue, but part willingly, one from Another:
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they will doe somethings, but not all things, and they will forgoe somethings, but not all things:
they will do somethings, but not all things, and they will forgo somethings, but not all things:
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and therefore our Saviour saith, Luke 14. He that will not for sake all for my sake, is not worthy of mee:
and Therefore our Saviour Says, Lycia 14. He that will not for sake all for my sake, is not worthy of me:
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he is not worth the saving that prizes not mee above all things whatsoever, and a man will not prize Christ,
he is not worth the Saving that prizes not me above all things whatsoever, and a man will not prize christ,
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nor forsake all things for Christ, till he be humbled.
nor forsake all things for christ, till he be humbled.
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The second reason is this, because till a man be cut off, that is, till he be humbled, hee will not grow strong in Christ,
The second reason is this, Because till a man be Cut off, that is, till he be humbled, he will not grow strong in christ,
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but hee will grow upon some ledgiments of his owne, hee will rest upon some thing of his owne:
but he will grow upon Some ledgiments of his own, he will rest upon Some thing of his own:
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but when hee is truely humbled, and so cut off and ingrafted into Christ, he will grow peremptory in the profession of Christ, depend wholly upon Christ for grace and salvation and every thing else;
but when he is truly humbled, and so Cut off and ingrafted into christ, he will grow peremptory in the profession of christ, depend wholly upon christ for grace and salvation and every thing Else;
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hee will apply strong resolutions unto himselfe to doe good; he will not for sake Christ and loose the sweetnesse that he hath in Christ,
he will apply strong resolutions unto himself to do good; he will not for sake christ and lose the sweetness that he hath in christ,
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for all the profits, pleasures, and delights in the world:
for all the profits, pleasures, and delights in the world:
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and hence hee will draw such vertue from Christ that will make him withstand all losses,
and hence he will draw such virtue from christ that will make him withstand all losses,
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and crosses, reproches, and disgrace that hee shall meete withall, that will seeke to disjoynt him from Christ;
and Crosses, Reproaches, and disgrace that he shall meet withal, that will seek to disjoint him from christ;
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but this vertue none can draw from Christ till he be humbled; you will not grow strong til you be humbled:
but this virtue none can draw from christ till he be humbled; you will not grow strong till you be humbled:
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for felt weaknesse to good, is the way to strengthen grace.
for felt weakness to good, is the Way to strengthen grace.
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The third Reason is this, till a man be humbled, hee sowes his seed amongst thornes, hee sowes amongst his lusts, that chokes and destroyes whatever good duty he doth performe;
The third Reason is this, till a man be humbled, he sows his seed among thorns, he sows among his Lustiest, that chokes and Destroys whatever good duty he does perform;
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you know men will not sow their seede among thornes, because as the place is unfruitfull, so it is unseasonable;
you know men will not sow their seed among thorns, Because as the place is unfruitful, so it is unseasonable;
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men would be accounted unwise men in doing so:
men would be accounted unwise men in doing so:
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so it is with men that are not humbled, they sow many holy actions amongst their lusts,
so it is with men that Are not humbled, they sow many holy actions among their Lustiest,
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and therefore it is that they remaine poore in grace;
and Therefore it is that they remain poor in grace;
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till a man bee truely humbled, sinne is not mortified, and everie unmortified lust is a thorne to every seede of grace in the heart, hinders the growth of it, burdeneth the heart and weakneth grace,
till a man be truly humbled, sin is not mortified, and every unmortified lust is a thorn to every seed of grace in the heart, hinders the growth of it, burdeneth the heart and weakeneth grace,
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and therefore the Prophet saith, in Ier. 4. 3. that they sowed their seed amongst thornes, and therefore it was, that it prospered not, it tooke away all the goodnesse of their actions,
and Therefore the Prophet Says, in Jeremiah 4. 3. that they sowed their seed among thorns, and Therefore it was, that it prospered not, it took away all the Goodness of their actions,
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because they were mingled with their lusts; mingle lusts and grace together, and you will never grow fruitfull in good.
Because they were mingled with their Lustiest; mingle Lustiest and grace together, and you will never grow fruitful in good.
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The third Motive is this, because except a man be humbled, he cannot have any sound comfort;
The third Motive is this, Because except a man be humbled, he cannot have any found Comfort;
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for howsoever, as I said, it is not a simple grace, yet it is so necessary a condition, that except we be humbled, we will not receive Christ, nor come unto him;
for howsoever, as I said, it is not a simple grace, yet it is so necessary a condition, that except we be humbled, we will not receive christ, nor come unto him;
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now all joy and comfort lyeth in the receiving of Christ, and Christs accepting of you:
now all joy and Comfort lies in the receiving of christ, and Christ accepting of you:
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Consider what comfort Cain and Iudas, and others had, that did not receive Christ;
Consider what Comfort Cain and Iudas, and Others had, that did not receive christ;
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and againe, consider the comfort that Peter and Paul, and Mary Magdalen had in receiving of Christ,
and again, Consider the Comfort that Peter and Paul, and Marry Magdalen had in receiving of christ,
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and then consider whether they had not this condition, and were not throughly humbled or no;
and then Consider whither they had not this condition, and were not thoroughly humbled or no;
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it is true, the other were humbled, but it was not the humiliation of the spirit, which is a worke of the spirit,
it is true, the other were humbled, but it was not the humiliation of the Spirit, which is a work of the Spirit,
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but it was a worke of the flesh:
but it was a work of the Flesh:
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now if our comfort stands in receiving of Christ, and if we will not receive Christ, till wee bee humbled,
now if our Comfort Stands in receiving of christ, and if we will not receive christ, till we be humbled,
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then it stands us upon to examine our selves, whether this condition bee in us or no,
then it Stands us upon to examine our selves, whither this condition be in us or not,
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or whether we have received Christ with this condition or no, if you have not, you may suspect your selves, that you are neither Christs,
or whither we have received christ with this condition or no, if you have not, you may suspect your selves, that you Are neither Christ,
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nor Christ yours, for this is the first steppe unto Christ, he that is truly humbled is in the right way to salvation:
nor christ yours, for this is the First step unto christ, he that is truly humbled is in the right Way to salvation:
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now if a man were to goe a journey, and were directed to goe by such a hedge,
now if a man were to go a journey, and were directed to go by such a hedge,
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or such a Wind-mill, it stands him upon to marke diligently, whether he hath gone by such a place or not, that so he may know whether hee bee in the right way to his journeys end;
or such a Windmill, it Stands him upon to mark diligently, whither he hath gone by such a place or not, that so he may know whither he be in the right Way to his journeys end;
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so it should be with you. I haue told you that if you be saved, you must be humble;
so it should be with you. I have told you that if you be saved, you must be humble;
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that is, if you would goe unto heaven, you must goe this way, you must turne at humiliation;
that is, if you would go unto heaven, you must go this Way, you must turn At humiliation;
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if you misse this crooke, the further you goe on in this way of yours, the further you goe from the right way to saluation and happinesse.
if you miss this crook, the further you go on in this Way of yours, the further you go from the right Way to salvation and happiness.
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But here a question may arise, that is, you may demaund what sorrow or humiliation this is, that is so necessarie to the right receiving of Christ.
But Here a question may arise, that is, you may demand what sorrow or humiliation this is, that is so necessary to the right receiving of christ.
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To this I answer, consider that there is a turbubulent kind of sorrow, which is not this sorrow which is required for the receiving of Christ:
To this I answer, Consider that there is a turbubulent kind of sorrow, which is not this sorrow which is required for the receiving of christ:
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I call that a turbulent sorrow which ends in despaire, that the children of wrath are possest withall, such as Iudas, and Cain, and Achitophel; but this is not the sorrow, that I would have to be in you,
I call that a turbulent sorrow which ends in despair, that the children of wrath Are possessed withal, such as Iudas, and Cain, and Ahithophel; but this is not the sorrow, that I would have to be in you,
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but there is another kind of sorrow, which is a sad and deepe apprehension of sin,
but there is Another kind of sorrow, which is a sad and deep apprehension of since,
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when a man sees sin in such a hue, with such a wadde, so contrary unto God,
when a man sees since in such a hue, with such a would, so contrary unto God,
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so contrary unto his good, that hereupon he so sorroweth for sinne, that hee seekes unto Christ, both as a father to helpe, and a Physician to heale:
so contrary unto his good, that hereupon he so sorroweth for sin, that he seeks unto christ, both as a father to help, and a physician to heal:
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yet we say not, that this alone is proper unto the godly, for many times they have both;
yet we say not, that this alone is proper unto the godly, for many times they have both;
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sometimes the best of Gods children have horrors of conscience, and are affrighted with hell,
sometime the best of God's children have horrors of conscience, and Are affrighted with hell,
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so that for the present, they apprehend not Christ, but thinke themselves to bee vessels of wrath:
so that for the present, they apprehend not christ, but think themselves to be vessels of wrath:
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againe many have them not, and yet are truly humbled, and therefore we may say of these,
again many have them not, and yet Are truly humbled, and Therefore we may say of these,
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as the father said unto his two sonnes in the Gospell:
as the father said unto his two Sons in the Gospel:
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those that have this first kinde of sorrow, say in their passion, they will doe thus and thus, and yet will not;
those that have this First kind of sorrow, say in their passion, they will do thus and thus, and yet will not;
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againe, others that have it not, though for the present, they will not doe thus and thus, that is,
again, Others that have it not, though for the present, they will not do thus and thus, that is,
av, n2-jn cst vhb pn31 xx, cs p-acp dt j, pns32 vmb xx vdi av cc av, cst vbz,
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though they be not humble as others are, yet they will goe and continue with Christ,
though they be not humble as Others Are, yet they will go and continue with christ,
cs pns32 vbb xx j c-acp n2-jn vbr, av pns32 vmb vvi cc vvi p-acp np1,
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and doe what he commands them.
and do what he commands them.
cc vdb r-crq pns31 vvz pno32.
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And here another question ariseth, whether this turbulent kinde of sorrow be of absolute necessitie, that is,
And Here Another question arises, whither this turbulent kind of sorrow be of absolute necessity, that is,
cc av j-jn n1 vvz, cs d j n1 pp-f n1 vbb pp-f j n1, cst vbz,
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whether to the right receiving of Christ, it is necessary that Christians have this kind of sorrow. To this I answer;
whither to the right receiving of christ, it is necessary that Christians have this kind of sorrow. To this I answer;
cs p-acp dt n-jn vvg pp-f np1, pn31 vbz j cst np1 vhb d n1 pp-f n1. p-acp d pns11 vvb;
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first, that it is not the greatest turbulent sorrow that breakes the heart and mollifies and softens it,
First, that it is not the greatest turbulent sorrow that breaks the heart and mollifies and softens it,
ord, cst pn31 vbz xx dt js j n1 cst vvz dt n1 cc vvz cc vvz pn31,
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but there is another sorrow, which I call a tempered sorrow, and that sorrow hath in it both a sight of hell,
but there is Another sorrow, which I call a tempered sorrow, and that sorrow hath in it both a sighed of hell,
cc-acp pc-acp vbz j-jn n1, r-crq pns11 vvb dt j-vvn n1, cc d n1 vhz p-acp pn31 d dt n1 pp-f n1,
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and a sight of heaven, a sight of sinne, and a sight of grace in Christ which farre exceedes this sorrow;
and a sighed of heaven, a sighed of sin, and a sighed of grace in christ which Far exceeds this sorrow;
cc dt n1 pp-f n1, dt n1 pp-f n1, cc dt n1 pp-f n1 p-acp np1 r-crq av-j vvz d n1;
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for as it is with joy, the greatest joy is not expressed by laughter, for that is the greatest joy that is the joy of the inward man,
for as it is with joy, the greatest joy is not expressed by laughter, for that is the greatest joy that is the joy of the inward man,
c-acp c-acp pn31 vbz p-acp n1, dt js n1 vbz xx vvn p-acp n1, p-acp d vbz dt js n1 cst vbz dt n1 pp-f dt j n1,
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so it is not the greatest griefe that is expressed by teares, and as it is not the greatest fire that makes the most crackling and noyse,
so it is not the greatest grief that is expressed by tears, and as it is not the greatest fire that makes the most crackling and noise,
av pn31 vbz xx dt js n1 cst vbz vvn p-acp n2, cc c-acp pn31 vbz xx dt js n1 cst vvz dt av-ds vvg cc n1,
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nor that the deepest water that makes the most roaring, so is it not the greatest griefe or sorrow that expresseth it selfe by this turbulent passion of the mind;
nor that the Deepest water that makes the most roaring, so is it not the greatest grief or sorrow that Expresses it self by this turbulent passion of the mind;
ccx d dt js-jn n1 cst vvz dt av-ds j-vvg, av vbz pn31 xx dt js n1 cc n1 cst vvz pn31 n1 p-acp d j n1 pp-f dt n1;
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but the greatest griefe is nothing when a sinner apprehends sinne within, and sees it in its owne colour, then it humbles him.
but the greatest grief is nothing when a sinner apprehends sin within, and sees it in its own colour, then it humbles him.
cc-acp dt js n1 vbz pix c-crq dt n1 vvz n1 p-acp, cc vvz pn31 p-acp po31 d n1, cs pn31 vvz pno31.
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Secondly, to this I answer, that there are degrees of this sorrow, and this ariseth from the nature of men, some men are of a more hardier nature then others;
Secondly, to this I answer, that there Are Degrees of this sorrow, and this arises from the nature of men, Some men Are of a more hardy nature then Others;
ord, p-acp d pns11 vvb, cst a-acp vbr n2 pp-f d n1, cc d vvz p-acp dt n1 pp-f n2, d n2 vbr pp-f dt av-dc jc n1 cs n2-jn;
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and againe some are of a more softer and tenderer disposition:
and again Some Are of a more Softer and tenderer disposition:
cc av d vbr pp-f dt av-dc jc cc jc n1:
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for example, some mens flesh will heale sooner then others, though the wound bee the same;
for Exampl, Some men's Flesh will heal sooner then Others, though the wound be the same;
p-acp n1, d ng2 n1 vmb vvi av-c cs n2-jn, cs dt n1 vbb dt d;
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so some haue more softer and gentle natures, and therefore sooner wrought upon:
so Some have more Softer and gentle nature's, and Therefore sooner wrought upon:
av d vhb dc jc cc j n2, cc av av-c vvd p-acp:
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againe some God intendes to build a greater worke upon, and therefore hee humbles them the more:
again Some God intends to built a greater work upon, and Therefore he humbles them the more:
av d np1 vvz pc-acp vvi dt jc n1 p-acp, cc av pns31 vvz pno32 dt av-dc:
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againe, some hee will season aboue others, and therefore will humble them the more, that so they may bee fit for it.
again, Some he will season above Others, and Therefore will humble them the more, that so they may be fit for it.
av, d pns31 vmb vvi p-acp n2-jn, cc av vmb vvi pno32 dt av-dc, cst av pns32 vmb vbi j p-acp pn31.
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Thirdly, to this I answer, that although all haue not the like measure of sorrow,
Thirdly, to this I answer, that although all have not the like measure of sorrow,
ord, p-acp d pns11 vvb, cst cs d vhb xx dt j n1 pp-f n1,
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neither the same apprehension of sin that others have, (& therfore are not so much cast downe in such a manner as others are) yet it is not because they are not humble at all;
neither the same apprehension of since that Others have, (& Therefore Are not so much cast down in such a manner as Others Are) yet it is not Because they Are not humble At all;
av-dx dt d n1 pp-f n1 cst n2-jn vhb, (cc av vbr xx av av-d vvn a-acp p-acp d dt n1 p-acp n2-jn vbr) av pn31 vbz xx c-acp pns32 vbr xx j p-acp d;
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but because the condition followes it so close, that it hath not power to worke that effect in them, which it doth in others, that see the same condition a farre off, or not at all;
but Because the condition follows it so close, that it hath not power to work that Effect in them, which it does in Others, that see the same condition a Far off, or not At all;
cc-acp c-acp dt n1 vvz pn31 av av-j, cst pn31 vhz xx n1 pc-acp vvi d n1 p-acp pno32, r-crq pn31 vdz p-acp n2-jn, cst vvi dt d n1 dt av-j a-acp, cc xx p-acp d;
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they apprehend Christ by faith, and see reconciliation through him; and therefore are not so deiected as others that see him not thus:
they apprehend christ by faith, and see reconciliation through him; and Therefore Are not so dejected as Others that see him not thus:
pns32 vvb np1 p-acp n1, cc vvi n1 p-acp pno31; cc av vbr xx av j-vvn c-acp n2-jn cst vvb pno31 xx av:
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and therefore bee not discouraged, though thou finde that thy humiliation bee not so great as others, the things may bee the same;
and Therefore be not discouraged, though thou find that thy humiliation be not so great as Others, the things may be the same;
cc av vbb xx vvn, cs pns21 vvb d po21 n1 vbb xx av j c-acp n2-jn, dt n2 vmb vbi dt d;
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and the apprehension the same, but Christ, the condition of thy peace is apprehended neere thee by faith;
and the apprehension the same, but christ, the condition of thy peace is apprehended near thee by faith;
cc dt n1 dt d, cc-acp np1, dt n1 pp-f po21 n1 vbz vvn av-j pno21 p-acp n1;
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and this qualifies the tempest of the soule, but Christ is not seene of the other as a Sauiour: and this makes the difference;
and this Qualifies the tempest of the soul, but christ is not seen of the other as a Saviour: and this makes the difference;
cc d vvz dt n1 pp-f dt n1, cc-acp np1 vbz xx vvn pp-f dt j-jn c-acp dt n1: cc d vvz dt n1;
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as for example, there are two men set upon by robbers, the one sees no helpe, or no way to escape;
as for Exampl, there Are two men Set upon by robbers, the one sees no help, or no Way to escape;
c-acp p-acp n1, pc-acp vbr crd n2 vvn p-acp p-acp n2, dt pi vvz dx n1, cc dx n1 pc-acp vvi;
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and hereupon hee is marvelously afflicted and astonished because hee findes himfelfe vnable to resist or make his partie good with them:
and hereupon he is marvelously afflicted and astonished Because he finds himfelfe unable to resist or make his party good with them:
cc av pns31 vbz av-j vvn cc vvn c-acp pns31 vvz px31 j pc-acp vvi cc vvi po31 n1 j p-acp pno32:
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but the other man beset with robbers, sees another neere hand that will stand close to him;
but the other man beset with robbers, sees Another near hand that will stand close to him;
cc-acp dt j-jn n1 vvn p-acp n2, vvz j-jn av-j n1 cst vmb vvi av-j p-acp pno31;
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and thereupon hee trusts, hopes, and depends upon the man to helpe him, this man sees the danger aswell as the other and feares,
and thereupon he trusts, hope's, and depends upon the man to help him, this man sees the danger aswell as the other and fears,
cc av pns31 vvz, n2, cc vvz p-acp dt n1 pc-acp vvi pno31, d n1 vvz dt n1 av p-acp dt j-jn cc n2,
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but his feare is not a distracted feare, neither is it so great as the other,
but his Fear is not a distracted Fear, neither is it so great as the other,
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because it is mixed with joy and confidence, in that he sees a way to escape,
Because it is mixed with joy and confidence, in that he sees a Way to escape,
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yet he feares the same that the other feares, and is truly humbled, and thankfull unto him that saves him from the danger:
yet he fears the same that the other fears, and is truly humbled, and thankful unto him that saves him from the danger:
av pns31 vvz dt d cst dt j-jn n2, cc vbz av-j vvn, cc j p-acp pno31 cst vvz pno31 p-acp dt n1:
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thus it is with many Christians, they that haue a turbulent kinde of sorrow, see death,
thus it is with many Christians, they that have a turbulent kind of sorrow, see death,
av pn31 vbz p-acp d np1, pns32 cst vhb dt j n1 pp-f n1, vvb n1,
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and hell, and sinne, and damnation;
and hell, and sin, and damnation;
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but hee sees Christ so farre off, that hee cannot depend upon Christ as a Saviour,
but he sees christ so Far off, that he cannot depend upon christ as a Saviour,
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and hence for the present is marvellously cast downe, but hee that hath the mixed sorrow spoken of, sees the same in the same manner,
and hence for the present is marvellously cast down, but he that hath the mixed sorrow spoken of, sees the same in the same manner,
cc av p-acp dt n1 vbz av-j vvn a-acp, cc-acp pns31 cst vhz dt vvn n1 vvn pp-f, vvz dt d p-acp dt d n1,
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but withall hee apprehends Christ as a helper, as a Saviour;
but withal he apprehends christ as a helper, as a Saviour;
cc-acp av pns31 vvz np1 p-acp dt n1, c-acp dt n1;
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and here upon is not so much dejected and cast do wne, as the other and yet notwithstanding is as truely humbled and thankfull as the other:
and Here upon is not so much dejected and cast doe wne, as the other and yet notwithstanding is as truly humbled and thankful as the other:
cc av p-acp vbz xx av av-d vvn cc j-vvn n1 zz, c-acp dt j-jn cc av a-acp vbz p-acp av-j vvn cc j c-acp dt n-jn:
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therefore labour to get a heart sensible of sinne, that is, labour to know sinne,
Therefore labour to get a heart sensible of sin, that is, labour to know sin,
av vvb pc-acp vvi dt n1 j pp-f n1, cst vbz, vvb pc-acp vvi n1,
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and the evill of it, and withall labour to see Christ, or else you will bee over-frighted with them:
and the evil of it, and withal labour to see christ, or Else you will be over-frighted with them:
cc dt n-jn pp-f pn31, cc av vvb pc-acp vvi np1, cc av pn22 vmb vbi j p-acp pno32:
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as a man that is in prison for treason, or a great fact, hee knowes before what sentence the Iudge and Iury will passe upon him,
as a man that is in prison for treason, or a great fact, he knows before what sentence the Judge and Jury will pass upon him,
c-acp dt n1 cst vbz p-acp n1 p-acp n1, cc dt j n1, pns31 vvz p-acp r-crq n1 dt n1 cc n1 vmb vvi p-acp pno31,
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but he cares not, if before he have got the Kings pardon:
but he Cares not, if before he have god the Kings pardon:
cc-acp pns31 vvz xx, cs a-acp pns31 vhb vvn dt ng1 n1:
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so if you know sinne, and know the punishment of sinne, but know not Christ, you will have no comfort in your knowledge:
so if you know sin, and know the punishment of sin, but know not christ, you will have no Comfort in your knowledge:
av cs pn22 vvb n1, cc vvb dt n1 pp-f n1, cc-acp vvb xx np1, pn22 vmb vhi dx n1 p-acp po22 n1:
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labour therefore to get the holy Ghost, for it is the worke of the holy Ghost to convince the world of sinne.
labour Therefore to get the holy Ghost, for it is the work of the holy Ghost to convince the world of sin.
vvb av pc-acp vvi dt j n1, c-acp pn31 vbz dt n1 pp-f dt j n1 pc-acp vvi dt n1 pp-f n1.
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Iohn 16. 9. a man is no sooner convicted, but there will be a change wrought in him:
John 16. 9. a man is no sooner convicted, but there will be a change wrought in him:
np1 crd crd dt n1 vbz av-dx av-c vvn, cc-acp a-acp vmb vbi dt n1 vvn p-acp pno31:
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for a man is then convict, when hee is overcome every way, and thus the holy Ghost will convince you of sinne:
for a man is then convict, when he is overcome every Way, and thus the holy Ghost will convince you of sin:
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seeke what way you will to keepe off the stroke of the Spirit, yet you shall not be able,
seek what Way you will to keep off the stroke of the Spirit, yet you shall not be able,
vvb r-crq n1 pn22 vmb p-acp vvi a-acp dt n1 pp-f dt n1, av pn22 vmb xx vbi j,
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and this stroke shall humble you, if you belong unto God, as it did Paul in this place.
and this stroke shall humble you, if you belong unto God, as it did Paul in this place.
cc d n1 vmb vvi pn22, cs pn22 vvb p-acp np1, c-acp pn31 vdd np1 p-acp d n1.
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But you will say, how shall I know whether I am truely humbled or no? For your better helpe, I will lay downe some signes by which you may examine your selves,
But you will say, how shall I know whither I am truly humbled or no? For your better help, I will lay down Some Signs by which you may examine your selves,
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and then accordingly you may judge of your estates.
and then accordingly you may judge of your estates.
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The first signe whereby you shall know whether you bee thorowly humbled or no, is this,
The First Signen whereby you shall know whither you be thoroughly humbled or no, is this,
dt ord n1 c-crq pn22 vmb vvi cs pn22 vbb av-j vvn cc uh-dx, vbz d,
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if you love much, it is a signe that you are thorowly humbled:
if you love much, it is a Signen that you Are thoroughly humbled:
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this we see in the woman in the Gospel, and it is Christs commendation of her, that shee loved much, that is, she was sensible of that which Christ had done for her;
this we see in the woman in the Gospel, and it is Christ commendation of her, that she loved much, that is, she was sensible of that which christ had done for her;
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therefore her love to Christ was exceeding great, no labour too great, nothing too precious for Christ,
Therefore her love to christ was exceeding great, no labour too great, nothing too precious for christ,
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and this we see in Paul also, Christ did much for Paul, and Paul thought nothing too good for Christ:
and this we see in Paul also, christ did much for Paul, and Paul Thought nothing too good for christ:
cc d pns12 vvb p-acp np1 av, np1 vdd d p-acp np1, cc np1 vvd pix av j c-acp np1:
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therefore peremptorily he concludes that he is ready, not onely to suffer, but to dye for Christ:
Therefore peremptorily he concludes that he is ready, not only to suffer, but to die for christ:
av av-j pns31 vvz cst pns31 vbz j, xx av-j pc-acp vvi, cc-acp pc-acp vvi p-acp np1:
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seeing Christ saved my soule from hell, and that by such a price of so much worth,
seeing christ saved my soul from hell, and that by such a price of so much worth,
vvg np1 vvd po11 n1 p-acp n1, cc cst p-acp d dt n1 pp-f av d n1,
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as his owne blood was, how can I then thinke that my life is too much for Christ? therefore examine your selves, examine your humiliation by your love,
as his own blood was, how can I then think that my life is too much for christ? Therefore examine your selves, examine your humiliation by your love,
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if you love him not above all things, if you prize him not above all things, you were not as yet truely humbled:
if you love him not above all things, if you prize him not above all things, you were not as yet truly humbled:
cs pn22 vvb pno31 xx p-acp d n2, cs pn22 vvb pno31 xx p-acp d n2, pn22 vbdr xx c-acp av av-j vvn:
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and that I may perswade you to love Christ, and grace, and holinesse above all things consider these two motives.
and that I may persuade you to love christ, and grace, and holiness above all things Consider these two motives.
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The first motive is this, consider the goodnesse of the thing that I perswade you unto:
The First motive is this, Consider the Goodness of the thing that I persuade you unto:
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the goodnesse and excellency, that is in the things of the world, makes men to love them:
the Goodness and excellency, that is in the things of the world, makes men to love them:
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men will not love any thing, except they see some excellency in it, or at least wise esteeme it so,
men will not love any thing, except they see Some excellency in it, or At least wise esteem it so,
n2 vmb xx vvi d n1, c-acp pns32 vvb d n1 p-acp pn31, cc p-acp ds j n1 pn31 av,
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3125
but if it be excellent, then it winnes their love:
but if it be excellent, then it wins their love:
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3126
so it will be with you in this, if you see into the excellency that is in Christ,
so it will be with you in this, if you see into the excellency that is in christ,
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and grace, it will winne your love, you will prize him above all things:
and grace, it will win your love, you will prize him above all things:
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3128
no man will prize a Iewell till hee know the worth of it, so no man will prize Christ as excellent till hee know him:
no man will prize a Jewel till he know the worth of it, so no man will prize christ as excellent till he know him:
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therefore labour to bring your hearts unto such a frame, that you may see that excellency that is in Christ, which you cannot see in any thing else,
Therefore labour to bring your hearts unto such a frame, that you may see that excellency that is in christ, which you cannot see in any thing Else,
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and then you will love him above all things.
and then you will love him above all things.
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The second motive to perswade you, is this, that this good you see in Christ is yours, if you be his:
The second motive to persuade you, is this, that this good you see in christ is yours, if you be his:
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now that which makes a man to love any thing that he hath property and right in, is this,
now that which makes a man to love any thing that he hath property and right in, is this,
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because it is his owne, and if you aske him wherefore he loves his wife, or his child, or his goods, hee will answer, because they are mine owne:
Because it is his own, and if you ask him Wherefore he loves his wife, or his child, or his goods, he will answer, Because they Are mine own:
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so till a man make Christ his owne, he will not love him above all things,
so till a man make christ his own, he will not love him above all things,
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but when hee is once come to this, that Christ is his owne, then he will prize Christ above all things,
but when he is once come to this, that christ is his own, then he will prize christ above all things,
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and love him above all things; (mine owne) hath a great force, that is a part of my selfe;
and love him above all things; (mine own) hath a great force, that is a part of my self;
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so when Christ is your owne, when you have made Christ a part of your selves,
so when christ is your own, when you have made christ a part of your selves,
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then you will love him, and prize, and esteeme of him, as you doe of your selves:
then you will love him, and prize, and esteem of him, as you do of your selves:
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and you will as unwillingly part with him, as with the noblest member of your body;
and you will as unwillingly part with him, as with the Noblest member of your body;
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therefore examine your humiliation by your love:
Therefore examine your humiliation by your love:
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I say, not so much by the greatnesse of your humiliation, as by your love, the effect of it:
I say, not so much by the greatness of your humiliation, as by your love, the Effect of it:
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examine your love by your prizing of Christ, and grace, and goe through all the workes of love, 1 Cor. 13. it is patient, it suffereth much, it envieth not, it seeks not his owne:
examine your love by your prizing of christ, and grace, and go through all the works of love, 1 Cor. 13. it is patient, it suffers much, it Envieth not, it seeks not his own:
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thus examine, whether you can patiently endure reproach, and shame, and disgrace for Christ;
thus examine, whither you can patiently endure reproach, and shame, and disgrace for christ;
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examine whether you can rather loose your right, then by getting of it, dishonour the Gospell:
examine whither you can rather lose your right, then by getting of it, dishonour the Gospel:
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examine whether you doe not murmure or repine at the prosperity of others, when your selves are in a meaner condition;
examine whither you do not murmur or repine At the Prosperity of Others, when your selves Are in a meaner condition;
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examine whether you bee gentle, meeke, and easie to bee intreated of your inferiours, or equals;
examine whither you be gentle, meek, and easy to be entreated of your inferiors, or equals;
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if you can doe these things, and that from this ground, because the love of God in Christ constraines you, it is a signe that you are truely humbled.
if you can do these things, and that from this ground, Because the love of God in christ constrains you, it is a Signen that you Are truly humbled.
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The second signe whereby you shall know whether you bee truely humbled or no, is this:
The second Signen whereby you shall know whither you be truly humbled or no, is this:
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examine whether you tremble at the Word, when it is preached:
examine whither you tremble At the Word, when it is preached:
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it is the signe that God himselfe gives, Isaiah 66. 2. I will be with him that trembleth at my Word: hee whom the Word hath humbled, in whom it hath wrought this effect,
it is the Signen that God himself gives, Isaiah 66. 2. I will be with him that Trembleth At my Word: he whom the Word hath humbled, in whom it hath wrought this Effect,
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even to make conscience of all his wayes, that labours to see every turning of his heart,
even to make conscience of all his ways, that labours to see every turning of his heart,
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and feares his corruptions, that they will master the worke of grace in him; this man is truely humbled.
and fears his corruptions, that they will master the work of grace in him; this man is truly humbled.
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Eccles 9. 1. I considered in my heart, that the righteous, and the wise, and their workes are in the hands of God, &c. That is, his heart is taken up with a solid care of offending God:
Eccles 9. 1. I considered in my heart, that the righteous, and the wise, and their works Are in the hands of God, etc. That is, his heart is taken up with a solid care of offending God:
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he will not trust himselfe, or his heart with any thing, he sees and feares God, both in his power and holinesse:
he will not trust himself, or his heart with any thing, he sees and fears God, both in his power and holiness:
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hee feares the threatning of the Word, and hee is affected with the promises of the Gospell.
he fears the threatening of the Word, and he is affected with the promises of the Gospel.
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Onely by the way take this caveat with you:
Only by the Way take this caveat with you:
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it may bee you feare the Word, but take heed that it bee a right feare,
it may be you Fear the Word, but take heed that it be a right Fear,
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for in this feare there are two things. First, there is the fire of the coale;
for in this Fear there Are two things. First, there is the fire of the coal;
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and then secondly, there is the filth of the coale.
and then secondly, there is the filth of the coal.
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Now it is a great fault of many men, they are more affrighted with the fire of the coale,
Now it is a great fault of many men, they Are more affrighted with the fire of the coal,
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then with the filth of the coale;
then with the filth of the coal;
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sinne troubles them more, because of the wrath of God, and hell, and damnation, which by the Word they apprehend,
sin Troubles them more, Because of the wrath of God, and hell, and damnation, which by the Word they apprehend,
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then because of the defilement that comes by sinne, that defiles the beauty of the soule:
then Because of the defilement that comes by sin, that defiles the beauty of the soul:
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therefore by this you shall certainely know whether you be throughly humbled or no;
Therefore by this you shall Certainly know whither you be thoroughly humbled or no;
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examine, what is your carriage towards the Word, when it convinceth you of sinne, are you then strucken with an astonishment,
examine, what is your carriage towards the Word, when it Convinces you of sin, Are you then strucken with an astonishment,
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and amazement, and doth this sorrow continue upon your hearts, or else when your are reproved of sinne,
and amazement, and does this sorrow continue upon your hearts, or Else when your Are reproved of sin,
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and you find your selves guilty, doe you onely sigh and sob, and grieve a little,
and you find your selves guilty, do you only sighs and sob, and grieve a little,
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but anone your hearts begins to slight them:
but anon your hearts begins to slight them:
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is it thus with you, then it is a sure signe, that you were never thorowly humbled;
is it thus with you, then it is a sure Signen, that you were never thoroughly humbled;
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for as it is with a disease, wee say a man is not healed, till he bee healed at the roote:
for as it is with a disease, we say a man is not healed, till he be healed At the root:
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so a man is not truely humbled till the Word worke this effect in him; namely, to make sinne a burthen unto him;
so a man is not truly humbled till the Word work this Effect in him; namely, to make sin a burden unto him;
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howsoever there may bee a a salve made that will cure the wound, skin it over,
howsoever there may be a a salve made that will cure the wound, skin it over,
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yet it will not continue, but breake out againe;
yet it will not continue, but break out again;
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so though men oftentimes may seeme to bee humbled by the Word, yet the truth is, they deceive themselves;
so though men oftentimes may seem to be humbled by the Word, yet the truth is, they deceive themselves;
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the disease of their soules was never throughly healed, it may be some mercy skin'd it over,
the disease of their Souls was never thoroughly healed, it may be Some mercy Skinned it over,
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and hee thought he had beene healed, but it breakes out againe;
and he Thought he had been healed, but it breaks out again;
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hee respects not the threatnings of the Word, but he goes unto evill company againe, he will prophane the Sabbath,
he respects not the threatenings of the Word, but he Goes unto evil company again, he will profane the Sabbath,
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and sweare, and be drunke againe;
and swear, and be drunk again;
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if it bee thus with you, you were never truely humbled, for if you were, you would tremble at the Word:
if it be thus with you, you were never truly humbled, for if you were, you would tremble At the Word:
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what shall we say, doe you tremble at the Word, when you are no more mooved at it,
what shall we say, do you tremble At the Word, when you Are no more moved At it,
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then the seates you sit on? we may preach the Law, and damnation, and spend our selves,
then the seats you fit on? we may preach the Law, and damnation, and spend our selves,
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and yet it will not worke upon you this effect, as to humble you:
and yet it will not work upon you this Effect, as to humble you:
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but till then, never say that you are humbled, and by this therefore examine your selves.
but till then, never say that you Are humbled, and by this Therefore examine your selves.
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The third Signe, whereby a man may know, whether he be truly humbled or no, is this, examine how you stand affected to the Word,
The third Signen, whereby a man may know, whither he be truly humbled or no, is this, examine how you stand affected to the Word,
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when it comes in the evidence of the Spirit, for as you are affected to the Word,
when it comes in the evidence of the Spirit, for as you Are affected to the Word,
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so you are more or lesse humbled, if you feele a sweetnesse in the Word, a saving power in it, it is a signe, that you are truly humbled;
so you Are more or less humbled, if you feel a sweetness in the Word, a Saving power in it, it is a Signen, that you Are truly humbled;
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and on the contrary, if the word be an unsavoury thing unto you, if you cannot love it alone for it selfe, it is a signe that you are not humbled:
and on the contrary, if the word be an unsavoury thing unto you, if you cannot love it alone for it self, it is a Signen that you Are not humbled:
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now in the word, there are two things; Meate, and Medicine.
now in the word, there Are two things; Meat, and Medicine.
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First, I say, there is meate, a man that is not humble, never loves and affects Christ nor the Word;
First, I say, there is meat, a man that is not humble, never loves and affects christ nor the Word;
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because hee is full, and wee know that a man that hath a full stomacke will set light by the daintiest dish,
Because he is full, and we know that a man that hath a full stomach will Set Light by the daintiest dish,
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when as hee that is hungry will feed upon courser fare.
when as he that is hungry will feed upon courser fare.
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So it is with a man that is humble, he hungers and thirsts after Christ, prizeth the Word at a high rate,
So it is with a man that is humble, he hunger's and thirsts After christ, prizeth the Word At a high rate,
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because it reveales Christ unto him, hee esteemes the Word not with eloquence, but alone, the best;
Because it reveals christ unto him, he esteems the Word not with eloquence, but alone, the best;
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when it comes in the demonstration and evidence of the Spirit, when it is purely Preached,
when it comes in the demonstration and evidence of the Spirit, when it is purely Preached,
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when it comes as pure milke without mixture, then it is sweet unto him:
when it comes as pure milk without mixture, then it is sweet unto him:
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but a man that is not humble, hee will not prize Christ, neither relish the Word when it comes in the evidence of the Spirit,
but a man that is not humble, he will not prize christ, neither relish the Word when it comes in the evidence of the Spirit,
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when it is purely preached, but he must have something joyned with it:
when it is purely preached, but he must have something joined with it:
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as a man that is full, who cares not for eating Grapes, and therefore stands looking and gazing on them;
as a man that is full, who Cares not for eating Grapes, and Therefore Stands looking and gazing on them;
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or as a man that is not a thirst, hee will gaze more on the graving of the cup,
or as a man that is not a thirst, he will gaze more on the graving of the cup,
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then hee will desire to drinke that which is in the cup;
then he will desire to drink that which is in the cup;
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when as the hungry, or thirsty man, he will not so much gaze on the Grape,
when as the hungry, or thirsty man, he will not so much gaze on the Grape,
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or respect the outside of the cup, as to eate and to drinke:
or respect the outside of the cup, as to eat and to drink:
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so a truly humbled man, he will not regard eloquence and wit in the Word, this is unto him but as a graven cup, that will not satisfie him,
so a truly humbled man, he will not regard eloquence and wit in the Word, this is unto him but as a graved cup, that will not satisfy him,
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but the pure word alone, is that which will satisfie him, and nourish him up in grace:
but the pure word alone, is that which will satisfy him, and nourish him up in grace:
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A man that is not humble, is like a sieve that looseth thorow it all that is good,
A man that is not humble, is like a sieve that loses thorough it all that is good,
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but keeps nothing but motes and durt:
but keeps nothing but motes and dirt:
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when he comes unto the word, if there be any thing that may fit his humour, that he will hold;
when he comes unto the word, if there be any thing that may fit his humour, that he will hold;
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which is nothing but vanitie and nourisheth not:
which is nothing but vanity and Nourishes not:
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but for that which is able to feed the soule, and make him wise in all spirituall wisedome, which is the application, both of the threatnings,
but for that which is able to feed the soul, and make him wise in all spiritual Wisdom, which is the application, both of the threatenings,
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and the promises unto the soule, this he lets goe as not worth the keeping:
and the promises unto the soul, this he lets go as not worth the keeping:
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and this is the reason, why men remaine so barren and fruitlesse, because they doe not retaine that,
and this is the reason, why men remain so barren and fruitless, Because they do not retain that,
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or love that which would make them fruitfull in holinesse:
or love that which would make them fruitful in holiness:
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these men are like children that cry for bookes, not because they have a desire to learne,
these men Are like children that cry for books, not Because they have a desire to Learn,
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but because they may turne over some gaudy or gilded letters; so these men, they come to Church, and they heare, and they receive the Sacraments,
but Because they may turn over Some gaudy or gilded letters; so these men, they come to Church, and they hear, and they receive the Sacraments,
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and they reade the Word, but not to learne to be edified by them, but to play with some golden letters, to heare the folly and foolishnesse of him that preacheth himselfe and not Christ,
and they read the Word, but not to Learn to be edified by them, but to play with Some golden letters, to hear the folly and foolishness of him that Preacheth himself and not christ,
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or for fashion sake, or for some other by-respect, but not to this end, that they may bee builded up in grace.
or for fashion sake, or for Some other by-respect, but not to this end, that they may be built up in grace.
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The second part of the Word, is the Medicine part, the healing part; for as there is power in the Word to fill the soule full of grace,
The second part of the Word, is the Medicine part, the healing part; for as there is power in the Word to fill the soul full of grace,
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so there is another power in the Word to heale the breaches and wounds in the soule:
so there is Another power in the Word to heal the Breaches and wounds in the soul:
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now hee that will finde this saving power in the Word, he must be humble, he must finde and feele himselfe sicke of sinne unto death,
now he that will find this Saving power in the Word, he must be humble, he must find and feel himself sick of sin unto death,
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then the Word hath this power to save and to heale, but if a man doe not finde himselfe spiritually sicke, the Word will never heale him;
then the Word hath this power to save and to heal, but if a man do not find himself spiritually sick, the Word will never heal him;
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but it will be a quite contrary medicine, rather a destroying medicine then a healing medicine, it will be unto him,
but it will be a quite contrary medicine, rather a destroying medicine then a healing medicine, it will be unto him,
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like as the Sun is to him that hath sore eyes, the more the Sun shines, the more offensiue it is unto him,
like as the Sun is to him that hath soar eyes, the more the Sun shines, the more offensive it is unto him,
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and the greater paine it puts him unto.
and the greater pain it puts him unto.
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So it is with a man that is not humble and sicke of sinne, the more the Word lights upon his sinne, the more hee stormes and strives against it:
So it is with a man that is not humble and sick of sin, the more the Word lights upon his sin, the more he storms and strives against it:
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it is with him, as it is with a man that is sicke; when men are sicke, then every thing troubles them, then they will be humble;
it is with him, as it is with a man that is sick; when men Are sick, then every thing Troubles them, then they will be humble;
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so when men are spiritually sicke, then sinne troubles them:
so when men Are spiritually sick, then sin Troubles them:
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it is with them, as it was with Absolon and David, there was a rumour of warre, before there was true warre:
it is with them, as it was with Absalom and David, there was a rumour of war, before there was true war:
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so it is with men in this case, they have a kinde of warre in themselves, they seele sinne,
so it is with men in this case, they have a kind of war in themselves, they seel sin,
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and are affrighted with it, but the warre is not true, it is but a counterfeit warre, a feigned warre,
and Are affrighted with it, but the war is not true, it is but a counterfeit war, a feigned war,
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because it is betweene the conscience and hell, and not betweene the flesh and the spirit,
Because it is between the conscience and hell, and not between the Flesh and the Spirit,
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therefore examine your selves by this, whether you be truly humbled or no.
Therefore examine your selves by this, whither you be truly humbled or no.
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The fourth signe whereby you shall know whether you bee throughly humbled or no, is this;
The fourth Signen whereby you shall know whither you be thoroughly humbled or no, is this;
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when a man is little in his owne eyes, when hee thinkes himselfe worthy to be destroyed, this wee see to bee the true property of a humbled soule, in Eze. 36. Then shall you remember your own euill waïes,
when a man is little in his own eyes, when he thinks himself worthy to be destroyed, this we see to be the true property of a humbled soul, in Ezekiel 36. Then shall you Remember your own evil waïes,
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and your doings that were not good, and shall loath your selves in your owne sight for your iniquities, they shall so remember them, that they shall think them selues worthy to be destroied;
and your doings that were not good, and shall loath your selves in your own sighed for your iniquities, they shall so Remember them, that they shall think them selves worthy to be destroyed;
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for then, and not till then, is a man truely humbled.
for then, and not till then, is a man truly humbled.
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Lam. 3. 22. saith the Church, It is thy mercy that wee are not consumed; as if shee should say, I am worthy to be destroyed,
Lam. 3. 22. Says the Church, It is thy mercy that we Are not consumed; as if she should say, I am worthy to be destroyed,
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and therefore it is a great mercy in thee to saue me:
and Therefore it is a great mercy in thee to save me:
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now if a man bee humbled, he will be patient, milde, and gentle, and louing, he will patiently vndergoe reproach and shame for Christ,
now if a man be humbled, he will be patient, mild, and gentle, and loving, he will patiently undergo reproach and shame for christ,
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and loue them that show no true loue unto him;
and love them that show no true love unto him;
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on the contrary, you may see if a man bee not humbled, then he is proud and impatient, collericke and angry:
on the contrary, you may see if a man be not humbled, then he is proud and impatient, collericke and angry:
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Danid was humble in the matter of Vriah, and Eli was humbled when hee heard the judgement that was threatned against his house, It is the Lord, saith he, 1. Sam. 3. Let him doe what is good in his owne eyes;
David was humble in the matter of Uriah, and Eli was humbled when he herd the judgement that was threatened against his house, It is the Lord, Says he, 1. Sam. 3. Let him do what is good in his own eyes;
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that is, I am worthy of it, let come what will come:
that is, I am worthy of it, let come what will come:
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but if your hearts rise with pride and impatience, your hearts are not truely humbled and broken,
but if your hearts rise with pride and impatience, your hearts Are not truly humbled and broken,
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for hee that is the humblest man is least in his owne eyes: sinne will breake the heart of a holy man, and humble him;
for he that is the Humblest man is least in his own eyes: sin will break the heart of a holy man, and humble him;
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but if you be not humbled, your hearts will remaine stiffe and stubborne, that is, they will not yeeld:
but if you be not humbled, your hearts will remain stiff and stubborn, that is, they will not yield:
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therefore the more humility that a man gets, the more is his heart broken with sinne, the lesse hee esteemes of himselfe:
Therefore the more humility that a man gets, the more is his heart broken with sin, the less he esteems of himself:
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therefore examine your selves whether you bee little or great in your owne eyes, and accordingly judge of your selves.
Therefore examine your selves whither you be little or great in your own eyes, and accordingly judge of your selves.
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The fift Signe, whereby you may know, whether you be throughly humbled or no, is this, examine your obedience unto Christ,
The fift Signen, whereby you may know, whither you be thoroughly humbled or no, is this, examine your Obedience unto christ,
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if the soule be humbled, it will yeild generall obedience unto God. True humiliation will breed obedience in you:
if the soul be humbled, it will yield general Obedience unto God. True humiliation will breed Obedience in you:
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now if you finde that you yeeld no obedience unto God, but you will notwithstanding prophane the Sabbath,
now if you find that you yield no Obedience unto God, but you will notwithstanding profane the Sabbath,
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and be drunke, and game, it is because you were never truly humbled, for if you were, you would yeeld obedience:
and be drunk, and game, it is Because you were never truly humbled, for if you were, you would yield Obedience:
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humiliation fits the soule for obedience, makes it of a plyable disposition, and that for these reasons.
humiliation fits the soul for Obedience, makes it of a pliable disposition, and that for these Reasons.
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The first reason is, because humiliation makes a man to see God, in his holinesse and power:
The First reason is, Because humiliation makes a man to see God, in his holiness and power:
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he that before respected not God, when he comes to this to see the power of God will submit himselfe:
he that before respected not God, when he comes to this to see the power of God will submit himself:
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an example of this wee have in Belchazer, that feared the Lord after he was throughly humbled:
an Exampl of this we have in Belchazer, that feared the Lord After he was thoroughly humbled:
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but when a holy man with the power of God, sees the purity and perfection that is in God, this humbles him more,
but when a holy man with the power of God, sees the purity and perfection that is in God, this humbles him more,
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and that also in regard of his owne basnesse, and vilenesse, and hence properly the obedience of a holy man proceeds. Obedience depends upon humiliation.
and that also in regard of his own baseness, and vileness, and hence properly the Obedience of a holy man proceeds. obedience depends upon humiliation.
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As with men when a man or woman sees the power of a superiour, and that he is under his power,
As with men when a man or woman sees the power of a superior, and that he is under his power,
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then hee becomes humble and obedient. The second reason is, because humiliation makes a man to desire the favour of God:
then he becomes humble and obedient. The second reason is, Because humiliation makes a man to desire the favour of God:
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now you know, a man that desires the favour of any man, he will doe any thing that may please him, he will yeild obedience unto all things, to all his demands, to all his requests, no labour and paine is too great for to take for him,
now you know, a man that Desires the favour of any man, he will do any thing that may please him, he will yield Obedience unto all things, to all his demands, to all his requests, no labour and pain is too great for to take for him,
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because he seekes his favour, so it is with a Christian, he will doe any thing,
Because he seeks his favour, so it is with a Christian, he will do any thing,
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or suffer any thing for Christ, that may please him, because he seekes his favour, to have familiarity, and inward acquaintance with God.
or suffer any thing for christ, that may please him, Because he seeks his favour, to have familiarity, and inward acquaintance with God.
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The third reason is, because humiliation makes a man to choose God to be his Master, to be ruled by his lawes, to live under his commands,
The third reason is, Because humiliation makes a man to choose God to be his Master, to be ruled by his laws, to live under his commands,
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and to obey him in all things:
and to obey him in all things:
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and this is true obedience when a Christian chooses God, and grace, above all things in the world, otherwise it will not bee free obedience;
and this is true Obedience when a Christian chooses God, and grace, above all things in the world, otherwise it will not be free Obedience;
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as a servant that serves a wicked master, he obeyes him, but it is forc't obedience,
as a servant that serves a wicked master, he obeys him, but it is forced Obedience,
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because hee cannot otherwise choose, for if he could have his will, he would not serve him:
Because he cannot otherwise choose, for if he could have his will, he would not serve him:
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but when a Christian chooses God to bee his Master, he will thinke nothing too much for him, he will doe his will freely in all things.
but when a Christian chooses God to be his Master, he will think nothing too much for him, he will do his will freely in all things.
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The fourth reason is, because humiliation breakes, and tames the stubbornenesse of our nature, and makes it gentle and plyable (I speake all this while of the humiliation of the spirit) unto good:
The fourth reason is, Because humiliation breaks, and tames the stubbornenesse of our nature, and makes it gentle and pliable (I speak all this while of the humiliation of the Spirit) unto good:
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as a young horse, or a young heifer, when they are broken become tame, and gentle;
as a young horse, or a young heifer, when they Are broken become tame, and gentle;
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so a man that is truely humbled, that hath the stubbornenesse and perversnesse of nature broken in him, hee will then yeild obedience unto God.
so a man that is truly humbled, that hath the stubbornenesse and perverseness of nature broken in him, he will then yield Obedience unto God.
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For example, take a man that is troubled in conscience;
For Exampl, take a man that is troubled in conscience;
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who more humble, who more willing to be reconciled, who more willing to obey then he? or take a man that is broken in estate,
who more humble, who more willing to be reconciled, who more willing to obey then he? or take a man that is broken in estate,
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though hee was proud and high minded before, yet now hee will be humble, and labour by all obedience,
though he was proud and high minded before, yet now he will be humble, and labour by all Obedience,
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and submission to raise his estate;
and submission to raise his estate;
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for humiliation will breake the heart of all, but withall it sostens the heart of a holy Man:
for humiliation will break the heart of all, but withal it sostens the heart of a holy Man:
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this we see in Paul. Acts 21. 13. When the Iewes would have perswaded him from going to Ierusalem:
this we see in Paul. Acts 21. 13. When the Iewes would have persuaded him from going to Ierusalem:
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he answers them, What doe you meane to breake my heart? Wherefore doe you weaken my desire? Pauls heart was set in him to suffer many things for Christ;
he answers them, What do you mean to break my heart? Wherefore do you weaken my desire? Paul's heart was Set in him to suffer many things for christ;
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and therefore whatsoever hee meets withall that sought to perswade him to the contrary, it pierc't him unto the heart:
and Therefore whatsoever he meets withal that sought to persuade him to the contrary, it pierced him unto the heart:
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if you then be truely humbled, the stubbornenesse of your nature is tamed. The fift Reason is, because where there is true humiliation, there is willingnes of minde,
if you then be truly humbled, the stubbornenesse of your nature is tamed. The fift Reason is, Because where there is true humiliation, there is willingness of mind,
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and you know a willing minde will suffer any thing for Christ, and till then no man will:
and you know a willing mind will suffer any thing for christ, and till then no man will:
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when a man is willing to doe a thing, that which hinders him pinches him;
when a man is willing to do a thing, that which hinders him pinches him;
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but a man that is humble is willing to doe any thing, or suffer any thing for Christ;
but a man that is humble is willing to do any thing, or suffer any thing for christ;
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he will obey Christ in every thing, because hee sees and feeles the burthen of sinne;
he will obey christ in every thing, Because he sees and feels the burden of sin;
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and againe, hee knowes the vertue and excellencie of Christ, and prizeth him aboue all things, sets him at a high rate,
and again, he knows the virtue and excellency of christ, and prizeth him above all things, sets him At a high rate,
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and lightly esteemes and sets by, either profit or pleasure:
and lightly esteems and sets by, either profit or pleasure:
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What is the reason that men will not obey? but because they value their lusts at a higher rate then they doe Christ;
What is the reason that men will not obey? but Because they valve their Lustiest At a higher rate then they do christ;
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and this is because they are not humbled, they are not able to fadome the length and the breadth, the height and the depth of the excellencies that are in Christ;
and this is Because they Are not humbled, they Are not able to fathom the length and the breadth, the height and the depth of the excellencies that Are in christ;
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but it is otherwise with a regenerate man; nothing so deere and precious unto him as Christ is, hee will loose all things,
but it is otherwise with a regenerate man; nothing so deer and precious unto him as christ is, he will lose all things,
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and part with all things, before he will part with Christ, hee will yeeld free obedience unto Christ, because hee is throughly humbled.
and part with all things, before he will part with christ, he will yield free Obedience unto christ, Because he is thoroughly humbled.
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The sixt signe whereby you shall know whether you be truely humbled or no, is this, examine how you stand affected with worldly pleasures, worldly profits, & worldly joyes:
The sixt Signen whereby you shall know whither you be truly humbled or no, is this, examine how you stand affected with worldly pleasures, worldly profits, & worldly Joys:
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are these delightsome to you, doe you make these your onely delight and joy;
Are these delightsome to you, do you make these your only delight and joy;
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then it is a signe that you were never as yet throughly humbled, because sinne as yet is not a burthen unto you;
then it is a Signen that you were never as yet thoroughly humbled, Because sin as yet is not a burden unto you;
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for if a man apprehend sinne deepely, if he sees sinne as it is sinne, contrary unto the nature, puritie,
for if a man apprehend sin deeply, if he sees sin as it is sin, contrary unto the nature, purity,
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and holinesse of, God hee will not minde earthly things so highly or principally as to rejoyce in them only;
and holiness of, God he will not mind earthly things so highly or principally as to rejoice in them only;
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therefore examine your hearts how you stand affected with the things of the world:
Therefore examine your hearts how you stand affected with the things of the world:
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and therefore the Apostle saith, Let him that is great in the world bee low in his owne eyes:
and Therefore the Apostle Says, Let him that is great in the world be low in his own eyes:
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he that is truely humble, he will prize Christ, and grace, and holinesse, as the greatest and most precious and excellent things in the world:
he that is truly humble, he will prize christ, and grace, and holiness, as the greatest and most precious and excellent things in the world:
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as for example, a man that is sicke, when he is sicke then he will take no pleasure in any earthly thing, because hee is humble;
as for Exampl, a man that is sick, when he is sick then he will take no pleasure in any earthly thing, Because he is humble;
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but if you tell him that Christ is mercifull, that he will receive humble sinners unto fauour, he delights in nothing so much, nothing is so excellent unto him as this;
but if you tell him that christ is merciful, that he will receive humble Sinners unto favour, he delights in nothing so much, nothing is so excellent unto him as this;
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but when he is well againe, then hee delights in the world againe, and the reason is because he was never truely humbled, but prizes the world,
but when he is well again, then he delights in the world again, and the reason is Because he was never truly humbled, but prizes the world,
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& takes more pleasure in the things of the world, then he doth in grace: but it is otherwise with an humbled soule, that is truely humbled;
& Takes more pleasure in the things of the world, then he does in grace: but it is otherwise with an humbled soul, that is truly humbled;
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and it will delight more in Christ, and grace, and holinesse, then in all the pleasures and profits in the world:
and it will delight more in christ, and grace, and holiness, then in all the pleasures and profits in the world:
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therefore examine your selves whether you are more affected with the world or with grace, and accordingly you may judge of your estates, whether you bee truely humbled or no:
Therefore examine your selves whither you Are more affected with the world or with grace, and accordingly you may judge of your estates, whither you be truly humbled or no:
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and thus much for this meanes, and for this point, we now proceed unto that which followes.
and thus much for this means, and for this point, we now proceed unto that which follows.
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And hee said Lord, what wilt thou haue mee to doe? The point is this, That sin is in it self full of griefe and bitternesse,
And he said Lord, what wilt thou have me to do? The point is this, That since is in it self full of grief and bitterness,
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and men shall finde it so, sooner or latter.
and men shall find it so, sooner or latter.
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I gather it thus, Paul was affrighted with his sinne and trembled at it, it appeared unto him in an ugly shape;
I gather it thus, Paul was affrighted with his sin and trembled At it, it appeared unto him in an ugly shape;
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hence he cryes out, Lord what wilt thou have me to doe? that is, I am in a straight, I cannot tell how to be freed from sinne,
hence he cries out, Lord what wilt thou have me to do? that is, I am in a straight, I cannot tell how to be freed from sin,
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and I will doe any thing, or suffer any thing for thee so I may be freed from sinne:
and I will do any thing, or suffer any thing for thee so I may be freed from sin:
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now I see sinne with griefe to be a bitter thing:
now I see sin with grief to be a bitter thing:
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And so Adam saw the bitternesse of sinne when hee hid himselfe from God in the Garden;
And so Adam saw the bitterness of sin when he hid himself from God in the Garden;
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and so Dauid saw the bitternesse of sinne when he made the 51. Psal. How earnestly prayes hee to be freed from it, to haue the sting of it taken away, to feele the favour of God againe, which then he felt not? Now that sinne is thus, we will prove it unto you.
and so David saw the bitterness of sin when he made the 51. Psalm How earnestly prays he to be freed from it, to have the sting of it taken away, to feel the favour of God again, which then he felt not? Now that sin is thus, we will prove it unto you.
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First, I say, that sinne is full of griefe and bitternesse, the Prophet calles it bitter, in Ierem. 2. 19. Know, saith he, that which thou hast done is bitter and evill, that is, you shall find it bitter:
First, I say, that sin is full of grief and bitterness, the Prophet calls it bitter, in Jeremiah 2. 19. Know, Says he, that which thou hast done is bitter and evil, that is, you shall find it bitter:
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nay it is bitter now, if you taste it; and it is alwayes so, though you doe not alwayes feele it so;
nay it is bitter now, if you taste it; and it is always so, though you do not always feel it so;
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as the Serpent alwayes hath a sting, though hee doe not alwayes use it, so though sinne doth not alwayes appeare bitter unto you,
as the Serpent always hath a sting, though he do not always use it, so though sin does not always appear bitter unto you,
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yet it is, and it appeares not bitter oftentimes to some, because it doth not use its sting alwayes;
yet it is, and it appears not bitter oftentimes to Some, Because it does not use its sting always;
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but sinne is bitter, because it is the cause of all afflictions:
but sin is bitter, Because it is the cause of all afflictions:
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I say, sinne is the sting and edge of every affliction, take sinne from the affliction,
I say, sin is the sting and edge of every affliction, take sin from the affliction,
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and affliction will be but a bulke without a burthen, or as a Serpent without a sting,
and affliction will be but a bulk without a burden, or as a Serpent without a sting,
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or a sword without an edge: and on the contrary, nothing is bitter, nor hurts, if sinne be remooved:
or a sword without an edge: and on the contrary, nothing is bitter, nor hurts, if sin be removed:
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Paul had a good conscience, because sinne was not joyned with it, and therefore the afflictions, imprisonments,
Paul had a good conscience, Because sin was not joined with it, and Therefore the afflictions, imprisonments,
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and reproaches, that he met withall did not hurt him, they had no sting in them, in 1. Cor. 15. 56. saith the Apostle, The sting of death is sinne,
and Reproaches, that he met withal did not hurt him, they had no sting in them, in 1. Cor. 15. 56. Says the Apostle, The sting of death is sin,
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and the strength of sinne is the Law.
and the strength of sin is the Law.
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That which gives a sting unto death is sinne, and that which gives a sting unto sinne is the Law;
That which gives a sting unto death is sin, and that which gives a sting unto sin is the Law;
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for if it were not for the Law, there would be no sinne, and if it were not for sin, there would not be any sting or bitternesse in death.
for if it were not for the Law, there would be no sin, and if it were not for since, there would not be any sting or bitterness in death.
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Therefore sinne cannot choose, but in its owne nature bee exceeding bitter and evill: and therefore esteeme how you will of sinne, now;
Therefore sin cannot choose, but in its own nature be exceeding bitter and evil: and Therefore esteem how you will of sin, now;
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but if once you come to know God in his power and greatnesse, then you shall know sinne to be bitter and evill:
but if once you come to know God in his power and greatness, then you shall know sin to be bitter and evil:
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and the reason is, because sinne makes us to see God, as a Iudge ready to cast us into hell, out of his presence, and utterly to destroy us:
and the reason is, Because sin makes us to see God, as a Judge ready to cast us into hell, out of his presence, and utterly to destroy us:
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What was the reason, that Paul was so affrighted and astonished in this place? but because hee saw God in his power, and holinesse;
What was the reason, that Paul was so affrighted and astonished in this place? but Because he saw God in his power, and holiness;
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and sinne contrary unto the pure nature of God:
and sin contrary unto the pure nature of God:
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And what was the reason that the Iaylor was so affrighted? was it because the prison doores were opened? no,
And what was the reason that the Jailer was so affrighted? was it Because the prison doors were opened? no,
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but because hee apprehended a wonderfull power in God;
but Because he apprehended a wonderful power in God;
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there was a glimpse of the power of God, that shone into his heart, and this was that which so affrighted him:
there was a glimpse of the power of God, that shone into his heart, and this was that which so affrighted him:
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so you see that the more that any man sees into the power and Majestie of God, the more bitter will sinne be unto the soule:
so you see that the more that any man sees into the power and Majesty of God, the more bitter will sin be unto the soul:
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as wee see in Iudas, he saw the wrath of God, and then sinne became bitter unto him:
as we see in Iudas, he saw the wrath of God, and then sin became bitter unto him:
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now there is a time when God beares the burthen of his children, and keepes it off from them;
now there is a time when God bears the burden of his children, and keeps it off from them;
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else with Iudas they would sinke under them: againe, sometimes hee doth not lay it upon them, but they lay it upon themselves;
Else with Iudas they would sink under them: again, sometime he does not lay it upon them, but they lay it upon themselves;
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but if God lay it on, they shall see sinne to be a bitter thing.
but if God lay it on, they shall see sin to be a bitter thing.
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Secondly, as sinne is bitter, so it shall appeare to be so, unto all men sooner or later, and that for these reasons.
Secondly, as sin is bitter, so it shall appear to be so, unto all men sooner or later, and that for these Reasons.
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The first Reason, is, because otherwise God should loose his glory; I doe not say, that this glory shall be taken away:
The First Reason, is, Because otherwise God should lose his glory; I do not say, that this glory shall be taken away:
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for nothing neither sinne nor Sathan shall take away Gods glory; because all things worke for his glory:
for nothing neither sin nor Sathan shall take away God's glory; Because all things work for his glory:
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neither can any thing adde unto his glory, but I say, if God should not make sinne bitter unto men, sooner or later, his glory should be suspended for a time;
neither can any thing add unto his glory, but I say, if God should not make sin bitter unto men, sooner or later, his glory should be suspended for a time;
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and therefore it is usuall with the Lord to prefixe unto many threatnings his owne name:
and Therefore it is usual with the Lord to prefix unto many threatenings his own name:
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the Prophets use it frequently after that they have pronounced Iudgement against rebellious sinners, then they adde Thus saith the Lord, and you shall know that I am the Lord, that is,
the prophets use it frequently After that they have pronounced Judgement against rebellious Sinners, then they add Thus Says the Lord, and you shall know that I am the Lord, that is,
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because you will rebell against mee, therefore you shall know that sinne is a bitter and terrible thing,
Because you will rebel against me, Therefore you shall know that sin is a bitter and terrible thing,
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because I will not have my glory suspended, therefore you shall bee punished, that you may know sinne to bee a bitter thing.
Because I will not have my glory suspended, Therefore you shall be punished, that you may know sin to be a bitter thing.
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The second reason is, because every sinne is the breach of a just law:
The second reason is, Because every sin is the breach of a just law:
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now God will have the obedience of every creature framed according to his law, and all their actions must bee squared by this rule.
now God will have the Obedience of every creature framed according to his law, and all their actions must be squared by this Rule.
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And the law is this, Doe this and live; if thou doe it not, thou shall dye:
And the law is this, Do this and live; if thou do it not, thou shall die:
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So that the Law is an Injunctive Law, that injoynes either a man to doe or to suffer the penalty:
So that the Law is an Injunctive Law, that enjoins either a man to do or to suffer the penalty:
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that is, jnjoynes punishment to follow the breach of it:
that is, jnjoynes punishment to follow the breach of it:
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so that if a man breake the Law, then hee shall bee sure to bee punished.
so that if a man break the Law, then he shall be sure to be punished.
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For God is zealous of his Law, and hee will not passe a sinner in the breach of it without satisfaction,
For God is zealous of his Law, and he will not pass a sinner in the breach of it without satisfaction,
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because every injunctive Law, as it binds to obedience, so it binds the disobedient unto punishment.
Because every injunctive Law, as it binds to Obedience, so it binds the disobedient unto punishment.
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The third reason is, because of the Iustice of God:
The third reason is, Because of the justice of God:
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if he should not punish sinners when they sinne, if hee should not make them to feele that sinne is bitter, sooner or latter, he should not be God:
if he should not Punish Sinners when they sin, if he should not make them to feel that sin is bitter, sooner or latter, he should not be God:
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therefore saith Abraham, shall not the God of all the earth doe right? Gen. 18. that is, spare the good but punish the wicked:
Therefore Says Abraham, shall not the God of all the earth do right? Gen. 18. that is, spare the good but Punish the wicked:
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it is equity that hee should doe so.
it is equity that he should do so.
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And indeed if men punish offenders that breake the just Lawes of their Prince, (and it is equity for men to doe so, otherwise there would be no order in the world,
And indeed if men Punish offenders that break the just Laws of their Prince, (and it is equity for men to do so, otherwise there would be no order in the world,
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nor no rectitude amongst men:) how much more shall God? For all the rectitude that is in the creature, comes from God:
nor no rectitude among men:) how much more shall God? For all the rectitude that is in the creature, comes from God:
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and therefore this being equity with men to punish offenders, surely it is justice in God to punish sinners:
and Therefore this being equity with men to Punish offenders, surely it is Justice in God to Punish Sinners:
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it is his nature, for Iustice in God is God himselfe.
it is his nature, for justice in God is God himself.
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But you will say, it doth not appeare so, that God doth punish offenders, for we see wicked men prosper in their wickednesse,
But you will say, it does not appear so, that God does Punish offenders, for we see wicked men prosper in their wickedness,
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and they have no bonds in their death, as Iob saith;
and they have no bonds in their death, as Job Says;
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they feele sinne not so bitter as you say it is, when on the contrary the godly suffer much.
they feel sin not so bitter as you say it is, when on the contrary the godly suffer much.
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To this I answer, that mens Iudgement is contrary to the wisedome of God in this thing;
To this I answer, that men's Judgement is contrary to the Wisdom of God in this thing;
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God knowes better how, and when, and where to take offenders then men can: therefore though God doth suspend execution awhile;
God knows better how, and when, and where to take offenders then men can: Therefore though God does suspend execution awhile;
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yet it is not because they shall escape unpunished, but for these reasons.
yet it is not Because they shall escape unpunished, but for these Reasons.
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The first reason is this, he suspends the execution of punishment for a time, because the time of punishment is not as yet come.
The First reason is this, he suspends the execution of punishment for a time, Because the time of punishment is not as yet come.
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You know the Crowne is not wonne till the race be runne out to the end,
You know the Crown is not won till the raze be run out to the end,
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so in this the full time is not come;
so in this the full time is not come;
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sinne is not ripe enough, but when it is full ripe, then he will lance them,
sin is not ripe enough, but when it is full ripe, then he will lance them,
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and this was the cause that the Lord did not punish the Amorites, because their sinnes was not full:
and this was the cause that the Lord did not Punish the amorites, Because their Sins was not full:
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it was not come unto the full pitch, sinne is growing all the time of a mans life:
it was not come unto the full pitch, sin is growing all the time of a men life:
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it is like fruit, it is sooner ripe in some then in others, and that is the reason that some goe a long time in sinne, and yet are not punished;
it is like fruit, it is sooner ripe in Some then in Others, and that is the reason that Some go a long time in sin, and yet Are not punished;
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when others are taken in the very fact: there is a bound and stint set unto every mans sinne, thither hee shall goe, and no further:
when Others Are taken in the very fact: there is a bound and stint Set unto every men sin, thither he shall go, and no further:
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and therefore the Apostle saith, Rom. 2. 5. that some are kept till the revelation of Gods just Iudgement, till he reveale himselfe in his just Iudgement;
and Therefore the Apostle Says, Rom. 2. 5. that Some Are kept till the Revelation of God's just Judgement, till he reveal himself in his just Judgement;
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this time is not yet come, and therefore it is, that they are not cut off.
this time is not yet come, and Therefore it is, that they Are not Cut off.
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Againe the Apostle saith in another place:
Again the Apostle Says in Another place:
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What if God will suffer with great patience, the vessels of wrath fitted for destruction? that is, what if God will beare with some a great while,
What if God will suffer with great patience, the vessels of wrath fitted for destruction? that is, what if God will bear with Some a great while,
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and punish some presently? What doth it advantage them, have they cause to boast themselves,
and Punish Some presently? What does it advantage them, have they cause to boast themselves,
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or rather were it not farre better for them to bee cut off presently, then to bee spared a while,
or rather were it not Far better for them to be Cut off presently, then to be spared a while,
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and then to have the judgement the greater? therefore when God will make his power knowne to men, hee will suffer them with great patience, that hee may give the greater stroke:
and then to have the judgement the greater? Therefore when God will make his power known to men, he will suffer them with great patience, that he may give the greater stroke:
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it is true, men cannot conceive how God can beare, and be so patient towards wicked men:
it is true, men cannot conceive how God can bear, and be so patient towards wicked men:
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but you must know that He is full of patience:
but you must know that He is full of patience:
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it is his nature, he is patience it selfe, though patience be a quality in us,
it is his nature, he is patience it self, though patience be a quality in us,
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yet it is not so in God, it is his essence.
yet it is not so in God, it is his essence.
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The second reason is this, hee beares long with wicked men, for the propagation, and increase of mankind:
The second reason is this, he bears long with wicked men, for the propagation, and increase of mankind:
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for if hee should punish men as fast as they offend, and deserve death, how should the Church increase,
for if he should Punish men as fast as they offend, and deserve death, how should the Church increase,
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how should the Church stand, this were to overthrow and weaken his owne power;
how should the Church stand, this were to overthrow and weaken his own power;
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but God is wise and knowes better how to turne the evill intentions and deeds of men,
but God is wise and knows better how to turn the evil intentions and Deeds of men,
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for the good of his Church:
for the good of his Church:
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as for example, if a Captaine upon some generall fault committed by his souldiers, if hee should execute all offenders, this were the way to destroy his Army,
as for Exampl, if a Captain upon Some general fault committed by his Soldiers, if he should execute all offenders, this were the Way to destroy his Army,
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and so expose himselfe unto the hands of his enemies, therefore he takes but a few, here one,
and so expose himself unto the hands of his enemies, Therefore he Takes but a few, Here one,
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and there one, to make the rest to take heed they fall not againe: thus doth God, hee doth not inflict punishment, that is, present death upon all sinners;
and there one, to make the rest to take heed they fallen not again: thus does God, he does not inflict punishment, that is, present death upon all Sinners;
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but takes here and there one, to make them palpable examples unto the rest;
but Takes Here and there one, to make them palpable Examples unto the rest;
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as wee see daily, how the Lord meets with the sins of men, then when they least thinke of sinne or God.
as we see daily, how the Lord meets with the Sins of men, then when they least think of sin or God.
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The third reason, why God doth patiently beare with offenders, is this, He doth it for the good of some that are yet to be called, and therfore you know what the Lord said unto the husbandman in the Gospell,
The third reason, why God does patiently bear with offenders, is this, He does it for the good of Some that Are yet to be called, and Therefore you know what the Lord said unto the husbandman in the Gospel,
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when he would have pluckt up the tares, let them alone, saith hee, untill the harvest: yet howsoever this comparison doth not alwayes hold true,
when he would have plucked up the tares, let them alone, Says he, until the harvest: yet howsoever this comparison does not always hold true,
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for he did not forbeare the plucking of them up, expecting any change, but only least in plucking up them, hee should hurt the good seed;
for he did not forbear the plucking of them up, expecting any change, but only lest in plucking up them, he should hurt the good seed;
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for tares will never be wheate, so they that are reprobated, will never convert:
for tares will never be wheat, so they that Are reprobated, will never convert:
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yet it holds good in this, hee lets tares grow, that is, he beares patiently with wicked men,
yet it holds good in this, he lets tares grow, that is, he bears patiently with wicked men,
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even with those that as yet seeme to be so, because as yet they have not exprest the fruits of their conversion;
even with those that as yet seem to be so, Because as yet they have not expressed the fruits of their conversion;
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and therefore for this reason doth God forbeare long to punish the wicked, lest hee should destroy the seed of the righteous.
and Therefore for this reason does God forbear long to Punish the wicked, lest he should destroy the seed of the righteous.
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The fourth Reason, Why God suffereth long, is this, that he may try the heart, how it will carry it selfe towards him;
The fourth Reason, Why God suffers long, is this, that he may try the heart, how it will carry it self towards him;
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not that hee knowes not the heart before, but that the heart may now know, that the Lord is patient,
not that he knows not the heart before, but that the heart may now know, that the Lord is patient,
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when hee shall consider how patiently God hath dealt with him, and how long he hath borne with him;
when he shall Consider how patiently God hath dealt with him, and how long he hath born with him;
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for this makes men more inexcusable before God, and more ashamed of themselves, when they shall call to minde, what time, what opportunitie, what occasion they have had to good,
for this makes men more inexcusable before God, and more ashamed of themselves, when they shall call to mind, what time, what opportunity, what occasion they have had to good,
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how they might have stored themselves with grace, and made their peace with him, and then how many sinnes they have committed time after time,
how they might have stored themselves with grace, and made their peace with him, and then how many Sins they have committed time After time,
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and then what checks of conscience after, to reclaime them;
and then what Checks of conscience After, to reclaim them;
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I say, if men did but consider this, they could not but say, that God is patient.
I say, if men did but Consider this, they could not but say, that God is patient.
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The fift Reason, is this, although they be not afflicted as other men are, yet it is not,
The fift Reason, is this, although they be not afflicted as other men Are, yet it is not,
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because they are therefore not afflicted at all, for indeed they are afflicted with the greatest afflictions that can be;
Because they Are Therefore not afflicted At all, for indeed they Are afflicted with the greatest afflictions that can be;
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other mens afflictions may seeme to bee greater, but yet not so, but are lesser, whatsoever they may seeme to bee, and that in these respects.
other men's afflictions may seem to be greater, but yet not so, but Are lesser, whatsoever they may seem to be, and that in these respects.
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1. Respect, Because wicked men, they loose the spirit, God denies them grace, and that is the greatest affliction that God can lay upon any sinner, namely, to deny grace;
1. Respect, Because wicked men, they lose the Spirit, God Denies them grace, and that is the greatest affliction that God can lay upon any sinner, namely, to deny grace;
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this was the affliction that God laid upon Saul, it had beene better for Saul that a thousand judgements had befalne him,
this was the affliction that God laid upon Saul, it had been better for Saul that a thousand Judgments had befallen him,
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then to have lost the spirit, the favour of God.
then to have lost the Spirit, the favour of God.
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Now wicked men they loose the favour of God, they loose the obtaining of saving grace,
Now wicked men they lose the favour of God, they lose the obtaining of Saving grace,
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therefore whatsoever they seeme to be, yet the truth is, they are more afflicted then other men.
Therefore whatsoever they seem to be, yet the truth is, they Are more afflicted then other men.
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2. Respect, The prosperitie of wicked men, is a punishment; for that which slayes men, is a punishment;
2. Respect, The Prosperity of wicked men, is a punishment; for that which slays men, is a punishment;
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but this the prosperity of wicked men doth, fit them for destruction, and therefore the Wise man saith, Proverb. 1. 32. that prosperitie and ease slaies the wicked, that is, the more they prosper and thrive,
but this the Prosperity of wicked men does, fit them for destruction, and Therefore the Wise man Says, Proverb. 1. 32. that Prosperity and ease slays the wicked, that is, the more they prosper and thrive,
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and rejoyce in their lusts, the greater stabb doth sinne give them at the heart, and the more irrecoverably are they smitten;
and rejoice in their Lustiest, the greater stab does sin give them At the heart, and the more irrecoverably Are they smitten;
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therefore they have no cause to brag of their prosperitie.
Therefore they have no cause to brag of their Prosperity.
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3. Respect, Is this because they may wither and die in their sinnes, and that is a great punishment;
3. Respect, Is this Because they may wither and die in their Sins, and that is a great punishment;
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for because they are not afflicted as other men are, therefore it is, that their superfluous branches of lust,
for Because they Are not afflicted as other men Are, Therefore it is, that their superfluous branches of lust,
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and covetousnesse, and pride, are not lopt off, for afflictions lop these off, which hinder the growth of saving grace,
and covetousness, and pride, Are not lopped off, for afflictions lop these off, which hinder the growth of Saving grace,
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as you know the superfluous branches of any tree, hinder the growth of the other branches,
as you know the superfluous branches of any tree, hinder the growth of the other branches,
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if they be not cut off they will make them to wither and die;
if they be not Cut off they will make them to wither and die;
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thus it is with wicked men, because they are not afflicted, they begin to wither and grow cold unto good.
thus it is with wicked men, Because they Are not afflicted, they begin to wither and grow cold unto good.
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The body doth not so much wither with age, as the inward man doth by these lusts, theybreed a consumption in the soule, that will not be recovered.
The body does not so much wither with age, as the inward man does by these Lustiest, theybreed a consumption in the soul, that will not be recovered.
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4. Respect, Againe, though we see them not afflicted, yet they have many afflictions which wee know not:
4. Respect, Again, though we see them not afflicted, yet they have many afflictions which we know not:
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even as the godly have many inward joyes and comforts in their hearts, which wicked men never felt,
even as the godly have many inward Joys and comforts in their hearts, which wicked men never felt,
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so wicked men have many strong feares in their hearts, and many sudden flashes of the fire of hell in their soules, much hollownesse in their hearts, much sorrow mingled with their carnall joyes,
so wicked men have many strong fears in their hearts, and many sudden flashes of the fire of hell in their Souls, much hollowness in their hearts, much sorrow mingled with their carnal Joys,
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and often affrighted with the jawes of death, and arrested with horrors of conscience, though outwardly they seeme to the world, to be the joyfullest and happiest men in the world,
and often affrighted with the Jaws of death, and arrested with horrors of conscience, though outwardly they seem to the world, to be the joyfullest and Happiest men in the world,
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yet the truth is, they are the most miserable and sorrowfull men in the world,
yet the truth is, they Are the most miserable and sorrowful men in the world,
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for as the inward joy is farre greater then the outward joy, so the inward sorrow is farre greater then the outward sorrow alone:
for as the inward joy is Far greater then the outward joy, so the inward sorrow is Far greater then the outward sorrow alone:
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thus you see the point prooved.
thus you see the point proved.
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The use of this should teach us not to delude our selves in the matter of afflictions;
The use of this should teach us not to delude our selves in the matter of afflictions;
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in afflictions we are ready to conclude, because our afflictions are greater then others, that therefore we are greater sinners;
in afflictions we Are ready to conclude, Because our afflictions Are greater then Others, that Therefore we Are greater Sinners;
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but here you see the contrary, the greatest sinners are not alwayes outwardly the greatest afflicted,
but Here you see the contrary, the greatest Sinners Are not always outwardly the greatest afflicted,
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for God uses a great deale of difference in afflictions, some hee afflicts young, he takes them when they are greene;
for God uses a great deal of difference in afflictions, Some he afflicts young, he Takes them when they Are green;
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others he lets them goe a long on the score, till they be old, yet he will meete with all at last, either sooner, or latter;
Others he lets them go a long on the score, till they be old, yet he will meet with all At last, either sooner, or latter;
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therefore thinke not that thou art a greater sinner, or that thy sinnes are greater then other mens are,
Therefore think not that thou art a greater sinner, or that thy Sins Are greater then other men's Are,
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or that God loves thee lesse, because of thy outward afflictions: remember what the Lord said unto the Iewes.
or that God loves thee less, Because of thy outward afflictions: Remember what the Lord said unto the Iewes.
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Luk. 13. 2. 3. Thinke not, saith hee, that the Galileans on whom the Tower of Shiloim fell, were greater sinners then you, or others sinners:
Luk. 13. 2. 3. Think not, Says he, that the Galileans on whom the Tower of Shiloim fell, were greater Sinners then you, or Others Sinners:
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thinke not because judgement was in that manner infflicted upon them, that they were greater sinners:
think not Because judgement was in that manner inflicted upon them, that they were greater Sinners:
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or that their sinnes were greater, and did exceed others: but except you repent, yee shall all likewise perish;
or that their Sins were greater, and did exceed Others: but except you Repent, ye shall all likewise perish;
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I will meete with you, and you shall know that your sinnes are as great as theirs was;
I will meet with you, and you shall know that your Sins Are as great as theirs was;
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and so looke upon every sinne that God hath punished, presently, and the sinne is as great still, as ever it was:
and so look upon every sin that God hath punished, presently, and the sin is as great still, as ever it was:
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as for example the sinne of lying.
as for Exampl the sin of lying.
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Acts 5. Ananias and Saphira they lyed, and you see what a judgement was inflicted upon them,
Acts 5. Ananias and Sapphira they lied, and you see what a judgement was inflicted upon them,
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because they had lyed to the holy Ghost:
Because they had lied to the holy Ghost:
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even against that light which the holy Ghost had revealed unto them, and yet you must know that a lye is not the sinne of the holy Ghost;
even against that Light which the holy Ghost had revealed unto them, and yet you must know that a lie is not the sin of the holy Ghost;
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for any regenerate man, that is in the covenant, may through infirmitie speake an untruth, and yet not sinne the sinne against the holy Ghost;
for any regenerate man, that is in the Covenant, may through infirmity speak an untruth, and yet not sin the sin against the holy Ghost;
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but I say, the sinne of lying is now as great as ever it was, and he that infflicted that judgement upon them, may infflict the like upon thee:
but I say, the sin of lying is now as great as ever it was, and he that inflicted that judgement upon them, may inflict the like upon thee:
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yet you must know that this sinne is not greater then other sinnes;
yet you must know that this sin is not greater then other Sins;
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but because men might take heed of this sinne for the time to come, he made them examples.
but Because men might take heed of this sin for the time to come, he made them Examples.
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Againe in Levit. 10. 1, 2, 3. they that offered strange fire in the time of the law they were strucken with death, not that this was a greater sinne then any now,
Again in Levit. 10. 1, 2, 3. they that offered strange fire in the time of the law they were strucken with death, not that this was a greater sin then any now,
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but to teach men reverently to draw neere unto God;
but to teach men reverently to draw near unto God;
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when we have to doe with any of the ordinances of God to use them reverently,
when we have to do with any of the ordinances of God to use them reverently,
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and to come with reverent hearts unto them.
and to come with reverend hearts unto them.
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Againe, let us consider what judgements have befalne lyers, and theeves, and prophaneners of the Sabbath,
Again, let us Consider what Judgments have befallen liars, and thieves, and prophaneners of the Sabbath,
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and drunkards, and luxurious persons, and cozeners, and gamesters;
and drunkards, and luxurious Persons, and cozeners, and gamesters;
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that if wee be the like, the same judgements may befall us, as hath befalne them;
that if we be the like, the same Judgments may befall us, as hath befallen them;
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let us set these as examples, to take heed of the like sinnes;
let us Set these as Examples, to take heed of the like Sins;
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as the Apostle saith, 1 Cor. 10. 11. These things fell upon them for our example, &c. That wee should not lust as some of them lusted, &c. Now if sinne bee as dangerous unto the soule as ever it was, it should teach us to take heed of committing the least evill:
as the Apostle Says, 1 Cor. 10. 11. These things fell upon them for our Exampl, etc. That we should not lust as Some of them lusted, etc. Now if sin be as dangerous unto the soul as ever it was, it should teach us to take heed of committing the least evil:
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And that I may the better prevaile with you to forsake sinne, consider these motives.
And that I may the better prevail with you to forsake sin, Consider these motives.
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The first motive to move you to forsake sinne, is this, because sinne will make you ashamed;
The First motive to move you to forsake sin, is this, Because sin will make you ashamed;
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Rom. 6. 21. What fruit had you then in those things whereof you are now ashamed: what will it availe you to doe that thing, that afterwards will shame you? for though the roote of every sinne seeme to bee sweet,
Rom. 6. 21. What fruit had you then in those things whereof you Are now ashamed: what will it avail you to do that thing, that afterwards will shame you? for though the root of every sin seem to be sweet,
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yet the fruit of it is bitter, that is, both shame, and sorrow, and death:
yet the fruit of it is bitter, that is, both shame, and sorrow, and death:
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and againe, on the other side, though the roote of every act of godlinesse be a little hard,
and again, on the other side, though the root of every act of godliness be a little hard,
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and bitter to the flesh, yet the fruite of it, is, honour and glory: And therefore the Prophet saith, Iere. 2. 19. that to sinne against God, is an evill thing and bitter, how sweet soever it may seeme unto you:
and bitter to the Flesh, yet the fruit of it, is, honour and glory: And Therefore the Prophet Says, Jeremiah 2. 19. that to sin against God, is an evil thing and bitter, how sweet soever it may seem unto you:
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let this therefore move you to hate sinne, because it will make you ashamed.
let this Therefore move you to hate sin, Because it will make you ashamed.
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The second motive, to move you to forsake sinne, is this, because if you sinne, God will beate you:
The second motive, to move you to forsake sin, is this, Because if you sin, God will beat you:
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though election be sure, yet you shall not escape correction, which shall be more bitter unto you,
though election be sure, yet you shall not escape correction, which shall be more bitter unto you,
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then the sweetest sinne, Heb. 12. 6. Hee scourgeth every sonne whom hee receiveth: if thou bee Gods sonne, thou must make account to feele Gods rod.
then the Sweetest sin, Hebrew 12. 6. He scourges every son whom he receives: if thou be God's son, thou must make account to feel God's rod.
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The Lord correcteth his children, when they sinne, for these two reasons. The first reason is, because sinne is sinne with God, in whom soever it is,
The Lord Correcteth his children, when they sin, for these two Reasons. The First reason is, Because sin is sin with God, in whom soever it is,
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and he will be sure to scourge him in whom it is; if thou runne out he will fetch thee in, with his crooke;
and he will be sure to scourge him in whom it is; if thou run out he will fetch thee in, with his crook;
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and the sweeter the sinne was, the bitterer will the scourging bee. Rev. 3. 19. Whom I love I rebuke and chasten;
and the Sweeten the sin was, the bitterer will the scourging be. Rev. 3. 19. Whom I love I rebuke and chasten;
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that is, I will doe it without exception of persons.
that is, I will do it without exception of Persons.
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a Pet. 1. 4. Iudgement must begin at the house of God. 2 Pet. 1. 4. Prov. 11. 31. Behold the righteous shall be recompensed,
a Pet. 1. 4. Judgement must begin At the house of God. 2 Pet. 1. 4. Curae 11. 31. Behold the righteous shall be recompensed,
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or rewarded in this life, how much more the sinner; if a holy man sinne hee shall bee afflicted, then much more a wicked man.
or rewarded in this life, how much more the sinner; if a holy man sin he shall be afflicted, then much more a wicked man.
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And againe, he that soweth iniquity, shall reape affliction:
And again, he that Soweth iniquity, shall reap affliction:
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hee that sinneth, must expect the rodde, and it must needs be so, because Gods children draw the neerest unto him,
he that Sinneth, must expect the rod, and it must needs be so, Because God's children draw the nearest unto him,
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and he hath said, that hee will bee sanctified of those that draw neere unto him, Levit. 10. 3. therefore for the keeping of them cleane, they must be scowred,
and he hath said, that he will be sanctified of those that draw near unto him, Levit. 10. 3. Therefore for the keeping of them clean, they must be scoured,
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when they grow foule and rusty; they must bee cast into the furnace, when they gather drosse.
when they grow foul and rusty; they must be cast into the furnace, when they gather dross.
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The second reason is, because his children are the Temples of the holy Ghost, wherein God delights to dwell;
The second reason is, Because his children Are the Temples of the holy Ghost, wherein God delights to dwell;
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and therefore he will not suffer any uncleanenesse to abide in them long, but will quickely sweepe it out, with the beesome of affliction,
and Therefore he will not suffer any uncleanness to abide in them long, but will quickly sweep it out, with the Besom of affliction,
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as in Revel. 2. 5. Remember therefore from whence thou art falne, and repent, and doe thy first workes,
as in Revel. 2. 5. remember Therefore from whence thou art fallen, and Repent, and do thy First works,
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or else I will come unto thee quickely. Ey, but I feele nothing for the present. I answer;
or Else I will come unto thee quickly. Ey, but I feel nothing for the present. I answer;
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yet after, though not now, thou shalt surely feele it, and in that thing that thou lovest most, which of all other, thou wouldest not bee crost in,
yet After, though not now, thou shalt surely feel it, and in that thing that thou Lovest most, which of all other, thou Wouldst not be crossed in,
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as David in his Absolon, and Moses in his going into Canaan: for that is Gods manner;
as David in his Absalom, and Moses in his going into Canaan: for that is God's manner;
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if Israel loath Manna, God will make it to come out at their nostrils. And so thou shalt surely feele thy sinne, what ever it be, in the end:
if Israel loath Manna, God will make it to come out At their nostrils. And so thou shalt surely feel thy sin, what ever it be, in the end:
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for as in the misdemeanor of youth, we sow the seeds of afterdiseases, though not presently felt.
for as in the misdemeanour of youth, we sow the seeds of afterdiseases, though not presently felt.
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So godly men in their runnings out, sow the seeds of after-afflictions, though for a while that harvest appeareth not above ground:
So godly men in their runnings out, sow the seeds of after-afflictions, though for a while that harvest appears not above ground:
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see it in David, in Salomon, in Asa, in Vzziah, whether all they smarted not for it in the end;
see it in David, in Solomon, in Asa, in Uzziah, whither all they smarted not for it in the end;
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and the longer it is deferred, the more will come together:
and the longer it is deferred, the more will come together:
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as those that are sicke seldome, are sicke to purpose when it commeth, because many humours lye heaped together,
as those that Are sick seldom, Are sick to purpose when it comes, Because many humours lie heaped together,
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and lye insensible a-while, and then breake forth at once;
and lie insensible awhile, and then break forth At once;
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so when thou hast heaped a great many of sinnes together, the judgements of God will break out to purpose against thee,
so when thou hast heaped a great many of Sins together, the Judgments of God will break out to purpose against thee,
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so that thou shalt feele the weight of them all. Ey, but I am healthfull, and rich, and strong;
so that thou shalt feel the weight of them all. Ey, but I am healthful, and rich, and strong;
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and mee thinkes, afflictions are not neere me.
and me thinks, afflictions Are not near me.
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This is answered in 2. Corinth. 10. 12. faith the Apostle, Wee are not of the number of them, that compare themselves with themselves, and commend themselves; for they that doe thus are unwise:
This is answered in 2. Corinth. 10. 12. faith the Apostle, we Are not of the number of them, that compare themselves with themselves, and commend themselves; for they that do thus Are unwise:
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for as the hiding of the Sunne, brings darkenesse in a moment, so in an instant, God can turne all upside downe,
for as the hiding of the Sun, brings darkness in a moment, so in an instant, God can turn all upside down,
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and will doe it on a sudden, when you thinke your selves safest.
and will do it on a sudden, when you think your selves Safest.
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I will commit it but once, if I might but commit it but once, I could desire to commit it no more.
I will commit it but once, if I might but commit it but once, I could desire to commit it not more.
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Remember, David numbred the people but once, and committed adultery but once, Sichem and Dinah committed fornication but once, Ammon committed adultery but once, Reuben went up to his fathers bed but once, Saul offered sacrifice against the Commandement of God but once, Moses feared but once at the waters of strife.
remember, David numbered the people but once, and committed adultery but once, Sichem and Dinah committed fornication but once, Ammon committed adultery but once, Reuben went up to his Father's Bed but once, Saul offered sacrifice against the Commandment of God but once, Moses feared but once At the waters of strife.
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Iosiah disobeyed God, in going to warre without a warrant but once; Nadab and Abihu offered strange fire but once:
Josiah disobeyed God, in going to war without a warrant but once; Nadab and Abihu offered strange fire but once:
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those two thousand three hundred which were slaine for committing fornication, the same day they were destroyed; (it is likely therefore they did it but once) yet upon them and upon all these, the Iudgements of God were very heavy, for once falling; therefore sinne not once.
those two thousand three hundred which were slain for committing fornication, the same day they were destroyed; (it is likely Therefore they did it but once) yet upon them and upon all these, the Judgments of God were very heavy, for once falling; Therefore sin not once.
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Ey, but I am a regenerate man, and in the state of grace; and therefore God will deale tenderly with mee.
Ey, but I am a regenerate man, and in the state of grace; and Therefore God will deal tenderly with me.
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So, first, were most of these named before, yet God spared them not:
So, First, were most of these nam before, yet God spared them not:
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secondly, againe thou shalt the rather be sharplier dealt withall, because one that draweth neere unto him in profession, must be more cleane then others:
secondly, again thou shalt the rather be sharplier dealt withal, Because one that draws near unto him in profession, must be more clean then Others:
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thirdly, Iob was in the state of grace, yet quickly mooved, for hec knew he could not escape,
Thirdly, Job was in the state of grace, yet quickly moved, for hec knew he could not escape,
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as it is in Iob 31. 2. to the 23. verse, in which hee concludes, that the wrath of God was a terror to him,
as it is in Job 31. 2. to the 23. verse, in which he concludes, that the wrath of God was a terror to him,
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and by reason of his Highnesse, he could not indure:
and by reason of his Highness, he could not endure:
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so also in 1. Pet. 1. 17. though hee bee a Father, yet without respects hee judgeth all men, therefore thinke not to escape,
so also in 1. Pet. 1. 17. though he be a Father, yet without respects he Judgeth all men, Therefore think not to escape,
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if thou sinne, because thou art a sonne, but rather expect to be beaten the more.
if thou sin, Because thou art a son, but rather expect to be beaten the more.
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But I may recover by repentance.
But I may recover by Repentance.
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I answer, It is more then thou knowst, and that for this reason, because repentance is Gods gift, every very time when it is renewed;
I answer, It is more then thou Knowest, and that for this reason, Because Repentance is God's gift, every very time when it is renewed;
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if it be then his gift, and in his power, then it is not thine, nor in thy power to repent:
if it be then his gift, and in his power, then it is not thine, nor in thy power to Repent:
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in Ioh. 3. 8. the winde bloweth where it listeth;
in John 3. 8. the wind blows where it lists;
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and it is certaine, when wee have once past limites modestiae, wee are in praecipitio: wee cannot stay our selves till wee come unto the bottome of the hill, except God stayes us:
and it is certain, when we have once past Limits Modestiae, we Are in praecipitio: we cannot stay our selves till we come unto the bottom of the hill, except God stays us:
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David and Salomon, thought they could have gone so farre, that they might have reclaymed themselves, but they were deceived;
David and Solomon, Thought they could have gone so Far, that they might have reclaimed themselves, but they were deceived;
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if thou cannot keepe thy soule pure before thou hast committed sinne, how wilt thou doe to cast it out,
if thou cannot keep thy soul pure before thou hast committed sin, how wilt thou do to cast it out,
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when it is once in? every sinne hardeneth the heart, and weakeneth the strength of the inward man. But many have escaped punishment; and so shall I.
when it is once in? every sin Hardeneth the heart, and weakeneth the strength of the inward man. But many have escaped punishment; and so shall I.
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I answer, never any escaped, but they had it either inward or outward, sooner or later,
I answer, never any escaped, but they had it either inward or outward, sooner or later,
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though they have beene Gods dearest children:
though they have been God's dearest children:
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Heb. 12. 29. even our God is a consuming fire, that is, he is zealous of his glory, to burne up and purge out by afflictions, the corruptions of his children:
Hebrew 12. 29. even our God is a consuming fire, that is, he is zealous of his glory, to burn up and purge out by afflictions, the corruptions of his children:
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and in 1. Pet. 1. 17. every one to whom he is a Father, shall be judged, that is, afflicted without respect of persons, according unto their works:
and in 1. Pet. 1. 17. every one to whom he is a Father, shall be judged, that is, afflicted without respect of Persons, according unto their works:
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so Iob 34. 11. hee rewards men according to their workes:
so Job 34. 11. he rewards men according to their works:
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only this must be added, the more wee judge our selves, and the deeper we goe in humiliation, the lesser God will afflict us.
only this must be added, the more we judge our selves, and the Deeper we go in humiliation, the lesser God will afflict us.
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David humbled himselfe so farre that God sent him word, that all his sins were pardoned.
David humbled himself so Far that God sent him word, that all his Sins were pardoned.
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Yet what measure of affliction David did need, that his heart might bee more broken, that he shall have;
Yet what measure of affliction David did need, that his heart might be more broken, that he shall have;
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and every one else that belongs unto God: so Ahabs fained humiliation did deferre, and lessen his punishment;
and every one Else that belongs unto God: so Ahabs feigned humiliation did defer, and lessen his punishment;
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I say, lessen it onely, for notwithstanding he was slaine.
I say, lessen it only, for notwithstanding he was slain.
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Ezechiah tasted of some afflictions, yet because hee humbled himselfe, a great showre of Gods vengeance fell not upon him;
Hezekiah tasted of Some afflictions, yet Because he humbled himself, a great shower of God's vengeance fell not upon him;
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humiliation is a meanes to breake the shower, and still the winde, and calme the waves of the wrath of God.
humiliation is a means to break the shower, and still the wind, and Cam the waves of the wrath of God.
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The third motive to move you to hate sinne, is this, because sinne will take away your excellency;
The third motive to move you to hate sin, is this, Because sin will take away your excellency;
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even as a starre that falleth to the earth looseth his brightnesse, so when one that hath beene forward in religion, falleth to earthly and carnall delights,
even as a star that falls to the earth loses his brightness, so when one that hath been forward in Religion, falls to earthly and carnal delights,
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then all his beauty, dignity, and excellency vanisheth:
then all his beauty, dignity, and excellency Vanishes:
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Gen. 49. 4. it is Iacobs last speech unto Ruben, Thou hast lost thy excellency, thou art become as weake as water, because he had defiled his fathers bed:
Gen. 49. 4. it is Iacobs last speech unto Reuben, Thou hast lost thy excellency, thou art become as weak as water, Because he had defiled his Father's Bed:
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nothing will take away a mans excellency but sinne; afflictions, disgrace, imprisonment, or the like doe not hurt a man;
nothing will take away a men excellency but sin; afflictions, disgrace, imprisonment, or the like do not hurt a man;
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nay he may shine the more for these: as the torch appeareth the brighter, the darker the night is:
nay he may shine the more for these: as the torch appears the Brighter, the Darker the night is:
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so if a Christian keepes his uprightnesse he will shine still bright, let men doc or say what they can;
so if a Christian keeps his uprightness he will shine still bright, let men doc or say what they can;
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but it is sinne that blemisheth, and taketh away our dignity, and excellency;
but it is sin that blemisheth, and Takes away our dignity, and excellency;
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when a man keepes his uprightnesse, hee walkes in his strength, but when he descends unto any vanity, or folly;
when a man keeps his uprightness, he walks in his strength, but when he descends unto any vanity, or folly;
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it is his impotency and weaknesse: therefore if you would not loose your excellency, you must loose your sinnes.
it is his impotency and weakness: Therefore if you would not lose your excellency, you must lose your Sins.
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The fourth Motive to moove you to hate sinne, is this, because the least sinne violateth the peace of conscience, which is as tender as the apple of the eye;
The fourth Motive to move you to hate sin, is this, Because the least sin violateth the peace of conscience, which is as tender as the apple of the eye;
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and you know the least mote that is, troubles it: sinne will fret and grieve the conscience, it will inrage and disquiet it:
and you know the least mote that is, Troubles it: sin will fret and grieve the conscience, it will enrage and disquiet it:
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if a good conscience be a continuall feast, what a losse is it to want it in time of health;
if a good conscience be a continual feast, what a loss is it to want it in time of health;
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but in time of sickenesse and afflictions how bitter will it bee to want it? If a man admits but of the least evill thing,
but in time of sickness and afflictions how bitter will it be to want it? If a man admits but of the least evil thing,
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though but an occasion of evill, reluctante Conscientia, that is, against his conscience, it doth not onely take away a mans peace,
though but an occasion of evil, reluctante Conscientia, that is, against his conscience, it does not only take away a men peace,
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but it galleth and vexeth him exceedingly:
but it galleth and vexes him exceedingly:
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for sinnes in a mans conscience are like thornes in a mans feete, though all were pluckt out but one,
for Sins in a men conscience Are like thorns in a men feet, though all were plucked out but one,
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yet that one is enough to trouble and grieve him:
yet that one is enough to trouble and grieve him:
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on the contrary, see what comfort Paul had from a good conscience when he was in prison:
on the contrary, see what Comfort Paul had from a good conscience when he was in prison:
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and what sorrow Adam had in Paradise from an evill conscience: let this moove you to hate sinne.
and what sorrow Adam had in Paradise from an evil conscience: let this move you to hate sin.
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The fifth Motive to moove you to hate sinne, is, because sinne will bring upon you all manner of miseries:
The fifth Motive to move you to hate sin, is, Because sin will bring upon you all manner of misery's:
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all the miseries and afflictions that wee taste of here, are measured out to us for sinnes committed;
all the misery's and afflictions that we taste of Here, Are measured out to us for Sins committed;
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and on the contrary, all the comforts, peace of conscience, prosperitie, and inward joy, are all continued to us according unto the purenesse of our hearts and wayes:
and on the contrary, all the comforts, peace of conscience, Prosperity, and inward joy, Are all continued to us according unto the pureness of our hearts and ways:
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as in Psal. 18. 23. 24. I was also upright, saith David, before him, and I kept my selfe from mine iniquitie,
as in Psalm 18. 23. 24. I was also upright, Says David, before him, and I kept my self from mine iniquity,
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therefore hath the Lord recompensed mee according to my uprightnesse: according to the cleannesse of my hands in his eyes sight:
Therefore hath the Lord recompensed me according to my uprightness: according to the cleanness of my hands in his eyes sighed:
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and then in the 25, & 26. verses, both parts are clearely expressed, that he will walke more frowardly with you,
and then in the 25, & 26. Verses, both parts Are clearly expressed, that he will walk more frowardly with you,
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as you walke more frowardly with him:
as you walk more frowardly with him:
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and againe, as you walke more purely with him, so he will show himselfe more gracious and loving unto you:
and again, as you walk more purely with him, so he will show himself more gracious and loving unto you:
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as for example, goe thorow all the Iudges of Israel, and you shall see this true;
as for Exampl, go thorough all the Judges of Israel, and you shall see this true;
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looke to Gedeon, one sinne was the destruction of him and his house: looke to Sampson, that sinne of fornication, brought upon him shame, imprisonment, and death.
look to Gideon, one sin was the destruction of him and his house: look to Sampson, that sin of fornication, brought upon him shame, imprisonment, and death.
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Againe, goe through all the Kings of Iudah, and you shall see that they prospered so long,
Again, go through all the Kings of Iudah, and you shall see that they prospered so long,
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as they prospered in grace, and when they fell into sinne, then presently they fell into misery, looke to David, to Salomon, to Rehoboam, Ahab, to Asa, Manasses, &c. Againe, looke amongst the Corinthians, some were sicke,
as they prospered in grace, and when they fell into sin, then presently they fell into misery, look to David, to Solomon, to Rehoboam, Ahab, to Asa, Manasses, etc. Again, look among the Corinthians, Some were sick,
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and weake, amongst them for not receiving the Sacrament worthily, so all sicknesses in body, breaches in estate, ill hansels in businesses, troubles from enemies, griefes from wives, children,
and weak, among them for not receiving the Sacrament worthily, so all Sicknesses in body, Breaches in estate, ill hansels in businesses, Troubles from enemies, griefs from wives, children,
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and friends, they all even now in our dayes proceed from the sinnes, which you have committed.
and Friends, they all even now in our days proceed from the Sins, which you have committed.
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Againe, as I said, all the prosperity, whether it bee outward in riches, or honour, or wife, or children, or friends;
Again, as I said, all the Prosperity, whither it be outward in riches, or honour, or wife, or children, or Friends;
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or inward, the saving graces of the spirit, they all proceed from your uprightnesse of heart.
or inward, the Saving graces of the Spirit, they all proceed from your uprightness of heart.
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And needs it must be so, because if God be the Governour of all the world;
And needs it must be so, Because if God be the Governor of all the world;
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then it must needs bee best with them that serve him best, and worst with them that offend him worst:
then it must needs be best with them that serve him best, and worst with them that offend him worst:
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this rule must bee understood of the Saints to comfort them, and not of wicked men;
this Rule must be understood of the Saints to Comfort them, and not of wicked men;
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for they want afflictions, and enjoy prosperitie in Iudgement:
for they want afflictions, and enjoy Prosperity in Judgement:
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but with the godly it is not so, therefore they are like to taste of both in this life, according to their thriving in sinne, and going backward in holinesse;
but with the godly it is not so, Therefore they Are like to taste of both in this life, according to their thriving in sin, and going backward in holiness;
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let this moove you to hate sinne, that you may escape these miseries.
let this move you to hate sin, that you may escape these misery's.
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The sixt Motive, to moove you to hate sinne, is, because sinne is a vaine thing, it can yeeld us no true comfort or content;
The sixt Motive, to move you to hate sin, is, Because sin is a vain thing, it can yield us not true Comfort or content;
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and this we may see in the vanitie and changeablenesse of earthly things, when we make them our onely joy,
and this we may see in the vanity and changeableness of earthly things, when we make them our only joy,
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how soone are wee deprived of them? for indeed, what is our portion, or what can yeeld us any sound and solid joy and comfort,
how soon Are we deprived of them? for indeed, what is our portion, or what can yield us any found and solid joy and Comfort,
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but God and Christ? and so Iob reasoneth in Iob 31. 2. what portion shall I have with God Almighty? it is no small portion,
but God and christ? and so Job reasoneth in Job 31. 2. what portion shall I have with God Almighty? it is no small portion,
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but a great portion to have Communion with Him, to be sure of Him for a refuge in all troubles, a Counseller in all duties, a helper in all wants to stand by us, when all else forsake us:
but a great portion to have Communion with Him, to be sure of Him for a refuge in all Troubles, a Counsellor in all duties, a helper in all Wants to stand by us, when all Else forsake us:
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he that knoweth the sweete consolations of the spirit, will account sinne and the world but a vaine thing;
he that Knoweth the sweet consolations of the Spirit, will account sin and the world but a vain thing;
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I say, no man that knowes the sweetnesse there is in the Communion with God, will loose it for all the pleasures of sinne.
I say, no man that knows the sweetness there is in the Communion with God, will lose it for all the pleasures of sin.
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Iob 14. hee showeth the vanity of earthly things;
Job 14. he Showeth the vanity of earthly things;
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some conceive the comforts of the Spirit but a vaine thing, but this is, because they never tasted of the sweetnesse of the spirit:
Some conceive the comforts of the Spirit but a vain thing, but this is, Because they never tasted of the sweetness of the Spirit:
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there is no man but he hath something that he resteth his heart upon, as the Psalmist saith, Some trust in Princes, some in riches, others in their friends,
there is no man but he hath something that he rests his heart upon, as the Psalmist Says, some trust in Princes, Some in riches, Others in their Friends,
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but it is God that is the strength and prop of every sanctified mans heart, on which every holy man and woman resteth;
but it is God that is the strength and prop of every sanctified men heart, on which every holy man and woman rests;
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now take from any man that which is his prop and stay, and his heart sinketh and dyeth in him like a stone:
now take from any man that which is his prop and stay, and his heart sinks and Dies in him like a stone:
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so will the heart of a childe of God, when the assurance of the favour of God is taken away by sinne:
so will the heart of a child of God, when the assurance of the favour of God is taken away by sin:
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therefore as the favour of God is sweeter then life it selfe unto him, so the very interruption and suspending of it, is as bitter as death:
Therefore as the favour of God is Sweeten then life it self unto him, so the very interruption and suspending of it, is as bitter as death:
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and therefore in this regard, sinne is to be hated.
and Therefore in this regard, sin is to be hated.
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The seventh Motive, to moove you to hate sinne, is, because sinne is restles, if you doe but truly consider the restlesnesse of the heart, till it be sanctified, it will make you to hate sinne:
The seventh Motive, to move you to hate sin, is, Because sin is restless, if you do but truly Consider the Restlessness of the heart, till it be sanctified, it will make you to hate sin:
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the heart is restlesse, till it bee set in a good frame of grace. Sinne is unto the soule, as a disease in unto the body;
the heart is restless, till it be Set in a good frame of grace. Sin is unto the soul, as a disease in unto the body;
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a man that is bodily sicke will never be at rest, till he be well: so a regenerate man is never at rest till sinne be healed in him;
a man that is bodily sick will never be At rest, till he be well: so a regenerate man is never At rest till sin be healed in him;
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wickednesse is of a restlesse nature, according unto that measure it is found in any,
wickedness is of a restless nature, according unto that measure it is found in any,
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as the Prophet saith, in Isaiah 57. 20, 21. where he compares the heart of wicked men unto the raging Sea, that still is in motion, purging and cleansing it selfe;
as the Prophet Says, in Isaiah 57. 20, 21. where he compares the heart of wicked men unto the raging Sea, that still is in motion, purging and cleansing it self;
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so a holy man is not at rest, whilest his heart is not cleansed from his sinnes:
so a holy man is not At rest, whilst his heart is not cleansed from his Sins:
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let this therefore moove you to hate sinne, because it is restlesse.
let this Therefore move you to hate sin, Because it is restless.
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The eighth Motive, to moove you to hate sinne, is, because sinne is not acquainted with God, it hath no familiaritie with him, it is not accustomed to stand, or be in his presence;
The eighth Motive, to move you to hate sin, is, Because sin is not acquainted with God, it hath no familiarity with him, it is not accustomed to stand, or be in his presence;
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it stands in such termes with him, that the sinner dares not looke upon God, or draw neere him without shame and feare:
it Stands in such terms with him, that the sinner dares not look upon God, or draw near him without shame and Fear:
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no wicked man dares doe thus, so long as any uncleannesse cleaveth unto him in any degree.
no wicked man dares doe thus, so long as any uncleanness cleaveth unto him in any degree.
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But grace breeds an holy acquaintance with God, and doth beget in the heart a kinde of noble friendship and familiaritie with God, which will make a holy man to abhorre sinne as a base thing, which beseemeth not that purenesse of that friendship which hee hath with Christ:
But grace breeds an holy acquaintance with God, and does beget in the heart a kind of noble friendship and familiarity with God, which will make a holy man to abhor sin as a base thing, which beseems not that pureness of that friendship which he hath with christ:
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hence is that speech of Ezra, in Ezra 9. O my God, I blush and am ashamed to lift up my face to thee, my God;
hence is that speech of Ezra, in Ezra 9. Oh my God, I blush and am ashamed to lift up my face to thee, my God;
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for my iniquities are gone, &c. that is, because of my sinne, I am ashamed to have any familiaritie with thee.
for my iniquities Are gone, etc. that is, Because of my sin, I am ashamed to have any familiarity with thee.
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The ninth motive, to move you to hate sinne, is, because if you live in sinne God will show you no mercy:
The ninth motive, to move you to hate sin, is, Because if you live in sin God will show you no mercy:
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you shall find him not as a father, but as a Iudge.
you shall find him not as a father, but as a Judge.
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The mercy and kindnesse of God is a great and effectuall motive which God often uses in Scripture, to move us from sinne;
The mercy and kindness of God is a great and effectual motive which God often uses in Scripture, to move us from sin;
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thus the Lord dealt with David, in 2 Sam. 12. 7, 8. I gave thee thy Masters daughter,
thus the Lord dealt with David, in 2 Sam. 12. 7, 8. I gave thee thy Masters daughter,
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and I made thee King in his steed, and if this had beene too little, I could have done much more,
and I made thee King in his steed, and if this had been too little, I could have done much more,
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wherefore then hast thou done thus and thus, &c. Againe, in Micah 6. 4. 5, 6, 7. O my people, what have I done unto you, remember what I did for you,
Wherefore then hast thou done thus and thus, etc. Again, in micah 6. 4. 5, 6, 7. Oh my people, what have I done unto you, Remember what I did for you,
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when I brought you out of the land of Egypt;
when I brought you out of the land of Egypt;
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remember what Balack King of Moab consulted, and what Balaam the sonne of Beor answered him, from Sittim unto Gilgall, &c. Againe, in Deut. 32. 6. Doe you thus requite the Lord, O foolish people and unwise:
Remember what Balak King of Moab consulted, and what balaam the son of Beor answered him, from Sittim unto Gilgal, etc. Again, in Deuteronomy 32. 6. Do you thus requite the Lord, Oh foolish people and unwise:
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is not hee thy father that hath made thee, and fashioned thee;
is not he thy father that hath made thee, and fashioned thee;
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that hath bought and established thee, &c. Gods dealing with us, being soundly considered, how often hee hath spared us,
that hath bought and established thee, etc. God's dealing with us, being soundly considered, how often he hath spared us,
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and borne with us, how much hee hath loved us, and done for us, is enough to breake the heart of a regenerate man,
and born with us, how much he hath loved us, and done for us, is enough to break the heart of a regenerate man,
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and make him to hate sinne.
and make him to hate sin.
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The tenth motive, to move you to hate sinne, is, because sinne makes you to breake your covenants with God:
The tenth motive, to move you to hate sin, is, Because sin makes you to break your Covenants with God:
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and therefore the remembrance of our covenants with God, is enough to confound us, and give an edge unto our sorrowes for sinnes past,
and Therefore the remembrance of our Covenants with God, is enough to confound us, and give an edge unto our sorrows for Sins past,
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and confirme us in our resolutions exceedingly for the time to come:
and confirm us in our resolutions exceedingly for the time to come:
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what shall wee mocke God, saith the holy Man? will hee hold him guiltlesse that taketh his name in vaine? and will hee not surely require our vowes at our hands? Yes, certainely hee will, and that speedily:
what shall we mock God, Says the holy Man? will he hold him guiltless that Takes his name in vain? and will he not surely require our vows At our hands? Yes, Certainly he will, and that speedily:
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if wee use to breake our covenants often, and begin to forget them, and the Genealogy of them:
if we use to break our Covenants often, and begin to forget them, and the Genealogy of them:
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therefore let this move you to hate sinne;
Therefore let this move you to hate sin;
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that you may keepe your covenants with God, and so escape those judgements, which otherwise will light upon you.
that you may keep your Covenants with God, and so escape those Judgments, which otherwise will Light upon you.
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The eleventh motive, to move you to hate sin, is, because sinne is a theefe: it will rob you of your pretiousest Iewell,
The eleventh motive, to move you to hate since, is, Because sin is a thief: it will rob you of your pretiousest Jewel,
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and best thing you have in the world, which is your assurance of election:
and best thing you have in the world, which is your assurance of election:
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for what is the reason that many have such heartqualmes, and pinches, and doubts, and feares,
for what is the reason that many have such heartqualmes, and pinches, and doubts, and fears,
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whether they bee God's or no, but because they let some lust or other enter into their hearts, which stirres up the musty corners of the heart,
whither they be God's or no, but Because they let Some lust or other enter into their hearts, which stirs up the musty corners of the heart,
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and so makes a foule smell in the soule, which if they had beene carefull before, they might have prevented.
and so makes a foul smell in the soul, which if they had been careful before, they might have prevented.
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Now how great a comfort it is to bee assured, that hee is one of Gods elect, hee that hath felt it knowes what it is, though hee cannot expresse it;
Now how great a Comfort it is to be assured, that he is one of God's elect, he that hath felt it knows what it is, though he cannot express it;
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but if you have not felt it, you will not beleeve it, though you should bee told it:
but if you have not felt it, you will not believe it, though you should be told it:
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to bee assured of the love of God, and that all the priviledges in Christ, and that all the promises in Scripture belong unto a man;
to be assured of the love of God, and that all the privileges in christ, and that all the promises in Scripture belong unto a man;
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it is such a joy as will raise the heart, basely to esteeme of all earthly things,
it is such a joy as will raise the heart, basely to esteem of all earthly things,
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and to walke in Paradice as it were, and to rejoyce continually in the meditation,
and to walk in Paradise as it were, and to rejoice continually in the meditation,
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and assurance of those things, which are appointed unto the elect in the Booke of God;
and assurance of those things, which Are appointed unto the elect in the Book of God;
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besides, not to feare death, not to be moved with any Tyranny, or evill tidings,
beside, not to Fear death, not to be moved with any Tyranny, or evil tidings,
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but to bee like a square stone that stands eeven upon his owne bottome, in whatsoever estate hee is cast.
but to be like a square stone that Stands even upon his own bottom, in whatsoever estate he is cast.
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But all his assurance, joy, and comfort is lost, if the heart bee but impure, and unholy towards God.
But all his assurance, joy, and Comfort is lost, if the heart be but impure, and unholy towards God.
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Wherefore let this moove you to hate sinne.
Wherefore let this move you to hate sin.
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The twelfth motive, to move you to hate sinne, is, because sinne is the greatest tyrant that God hath.
The twelfth motive, to move you to hate sin, is, Because sin is the greatest tyrant that God hath.
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The consideration what a tyrant lust is, would make you affraid of sinne, if you did but know what vexation it would put you unto:
The consideration what a tyrant lust is, would make you afraid of sin, if you did but know what vexation it would put you unto:
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from which tyranny you shall never bee freed, till you come to give peremptory denialls unto it in every thing:
from which tyranny you shall never be freed, till you come to give peremptory denials unto it in every thing:
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for when strong lusts possesse your hearts, they lead you about, distract you, and weary you.
for when strong Lustiest possess your hearts, they led you about, distract you, and weary you.
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Now what greater enemy can any man have then hee, that drawes away the heart of his spouse after him, from her owne husband? What greater enemy can any chaste woman have,
Now what greater enemy can any man have then he, that draws away the heart of his spouse After him, from her own husband? What greater enemy can any chaste woman have,
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then hee that entises her to folly, and to make her his whoore: beloved, sinne drawes away your hearts and affections from God:
then he that entices her to folly, and to make her his whore: Beloved, sin draws away your hearts and affections from God:
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you are, or you ought to bee Christs Spouse, then thinke with your selves, whether sinne be not an enemy both unto Christ, and unto your selves:
you Are, or you ought to be Christ Spouse, then think with your selves, whither sin be not an enemy both unto christ, and unto your selves:
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It is true, it may be it will promise you to make satisfaction, but performe nothing;
It is true, it may be it will promise you to make satisfaction, but perform nothing;
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for while they are yet living and quicke in us, wee are in this straight; either wee resist them, or not resist them:
for while they Are yet living and quick in us, we Are in this straight; either we resist them, or not resist them:
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if we resist them, they paine us, and weary us out with importunitie:
if we resist them, they pain us, and weary us out with importunity:
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but if we resist them not, then we put fewell unto the fire, and so make it the greater:
but if we resist them not, then we put fuel unto the fire, and so make it the greater:
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and when the lust hath gotten more strength, then it must have more satisfaction, and when that is done, yet more will be desired;
and when the lust hath got more strength, then it must have more satisfaction, and when that is done, yet more will be desired;
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as the fire the bigger it growes, the more fewell it requires to feed it, and so there will bee no end:
as the fire the bigger it grows, the more fuel it requires to feed it, and so there will be no end:
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but it will grow, in infinitum, infinitely, till it hath drawne you into perdition:
but it will grow, in infinitum, infinitely, till it hath drawn you into perdition:
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therefore there is no way, but to put it cleane out, and to quench every sparke;
Therefore there is no Way, but to put it clean out, and to quench every spark;
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to give no fewell to it at all, nor so much as to gaze upon unmeete objects, else shall you never be free from the vexation and tyranny of it:
to give no fuel to it At all, nor so much as to gaze upon unmeet objects, Else shall you never be free from the vexation and tyranny of it:
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but rather sinke deeper and deeper, like a man in a quick-sand. Let this moove you to hate sinne.
but rather sink Deeper and Deeper, like a man in a quicksand. Let this move you to hate sin.
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The thirteenth motive, to move you to hate sinne, is, because sinne will make you to come weeping home, if ever you come;
The thirteenth motive, to move you to hate sin, is, Because sin will make you to come weeping home, if ever you come;
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but if you do not come home, then, as the Apostle saith, your damnation sleepeth not; the longer you goe, the neerer you are to hell, and further from God.
but if you do not come home, then, as the Apostle Says, your damnation Sleepeth not; the longer you go, the nearer you Are to hell, and further from God.
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And therefore it is better for you to come weeping at last, then not at all;
And Therefore it is better for you to come weeping At last, then not At all;
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and who went ever out from God, that sometimes had injoyed fellowship with him, but they have come home by the weeping crosse:
and who went ever out from God, that sometime had enjoyed fellowship with him, but they have come home by the weeping cross:
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for in this case God commonly drives them home with stormes, if they bee such as belong unto him.
for in this case God commonly drives them home with storms, if they be such as belong unto him.
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Hence the wayes of the Saints are said to bee hedged in with thornes;
Hence the ways of the Saints Are said to be hedged in with thorns;
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if they keepe the right way, it is smooth and plaine, but if they step aside, they will meete with thornes that will pricke and gall them:
if they keep the right Way, it is smooth and plain, but if they step aside, they will meet with thorns that will prick and Gall them:
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the Scripture is full of examples:
the Scripture is full of Examples:
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in David, in Salomon, in Manasses, in Paul, in Peter. Let this moove you to hate sinne.
in David, in Solomon, in Manasses, in Paul, in Peter. Let this move you to hate sin.
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The fourteenth Motive, to moove you to hate sinne, is, because you can never have any true content, so long as you love sinne and live in it: as for example;
The fourteenth Motive, to move you to hate sin, is, Because you can never have any true content, so long as you love sin and live in it: as for Exampl;
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Let a man but looke backe unto former times before hee was called, and see whether he ever found so much contentment in any thing,
Let a man but look back unto former times before he was called, and see whither he ever found so much contentment in any thing,
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as he doth now, if his heart be perfect towards God, when hee walkes more exactly with him.
as he does now, if his heart be perfect towards God, when he walks more exactly with him.
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Againe, whether it hath not beene wearisome and restlesse, to have his heart drawne forth to vanitie,
Again, whither it hath not been wearisome and restless, to have his heart drawn forth to vanity,
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and led up and downe with divers lusts:
and led up and down with diverse Lustiest:
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This was Davids practice, I remembred my sorrowings in the night, and in the times of old, what joy I was wont to finde in thee:
This was Davids practice, I remembered my sorrowings in the night, and in the times of old, what joy I was wont to find in thee:
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every man would live a contented life, and it is wearisome unto nature to live in discontent;
every man would live a contented life, and it is wearisome unto nature to live in discontent;
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now that you may have true content, hate sinne.
now that you may have true content, hate sin.
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The fifteenth motive, to move you to hate sinne, is, because sinne will at the last, whether you will or no, make you to confesse,
The fifteenth motive, to move you to hate sin, is, Because sin will At the last, whither you will or no, make you to confess,
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and say, that you have done very foolishly;
and say, that you have done very foolishly;
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I say, never any man committed sinne, but it brought him in the end to say,
I say, never any man committed sin, but it brought him in the end to say,
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as David said, in 2 Sam. 24. 10. I have done very foolishly: and, to expresse this, that speech of Salomon is most excellent, Eccles. 7. 15. I set my selfe to know the wickednesse of folly,
as David said, in 2 Sam. 24. 10. I have done very foolishly: and, to express this, that speech of Solomon is most excellent, Eccles. 7. 15. I Set my self to know the wickedness of folly,
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and the foolishnesse of madnesse; as if hee could not sufficiently, or easily expresse it, that sinne will make a man to see, that there is nothing but folly in sinne at last:
and the foolishness of madness; as if he could not sufficiently, or Easily express it, that sin will make a man to see, that there is nothing but folly in sin At last:
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and in 1 Tim. 6. 9. sinne is called, foolishnesse: hence then, it is extreame folly to commit the least sinne;
and in 1 Tim. 6. 9. sin is called, foolishness: hence then, it is extreme folly to commit the least sin;
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it is good to oppose this conclusion against all the reasons of Satan, That wee will not sinne,
it is good to oppose this conclusion against all the Reasons of Satan, That we will not sin,
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because it will bee our folly:
Because it will be our folly:
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and if wee cannot answer in particulers, let us answer him in the generall, that we will not yeild to any.
and if we cannot answer in particulars, let us answer him in the general, that we will not yield to any.
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It may bee, hee will tell you, that you shall gaine some profit, or pleasure, or sweetnesse, or commodity by sinning:
It may be, he will tell you, that you shall gain Some profit, or pleasure, or sweetness, or commodity by sinning:
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but if you can bring your hearts, not to beleeve this, you will never doe it;
but if you can bring your hearts, not to believe this, you will never do it;
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and say, the Scripture tels us, that it is extreame folly to doe so, and we shall find it to be so, therefore we will not:
and say, the Scripture tells us, that it is extreme folly to do so, and we shall find it to be so, Therefore we will not:
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Let this move you to hare sinne.
Let this move you to hare sin.
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The sixteenth motive, to move you to hate sinne, is, because sinne will take you away from God, and God from you;
The sixteenth motive, to move you to hate sin, is, Because sin will take you away from God, and God from you;
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and therefore that must needs bee an evill thing, and worthy to bee hated of you, that will deprive you of God;
and Therefore that must needs be an evil thing, and worthy to be hated of you, that will deprive you of God;
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it is the terriblest thing in the world, to have God taken away from a man:
it is the terriblest thing in the world, to have God taken away from a man:
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that which makes a man to loose any thing that he loves, is hated of him;
that which makes a man to lose any thing that he loves, is hated of him;
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as for example, a man that loves and respects his credit, he had rather loose any thing then that;
as for Exampl, a man that loves and respects his credit, he had rather lose any thing then that;
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it is a great griefe unto him, to be disgraced:
it is a great grief unto him, to be disgraced:
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to a rich man that loves his riches, it is a griefe to part with them,
to a rich man that loves his riches, it is a grief to part with them,
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and therefore he doth hate a theife: so it is the slaying of the soule to part with God;
and Therefore he does hate a thief: so it is the slaying of the soul to part with God;
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a holy man had rather part with wife and children, riches, pleasures, and friends, and life it selfe, then part with God;
a holy man had rather part with wife and children, riches, pleasures, and Friends, and life it self, then part with God;
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and therefore it is, that in every regenerate man, there is bred by the spirit a loathing of all sinne:
and Therefore it is, that in every regenerate man, there is bred by the Spirit a loathing of all sin:
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if you would not then part with God, hate sinne; God and Mammon cannot abide together no more then light and darkenesse.
if you would not then part with God, hate sin; God and Mammon cannot abide together no more then Light and darkness.
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Now if these will not move you to hate sinne, then consider some motives to move you to hate it in regard of God.
Now if these will not move you to hate sin, then Consider Some motives to move you to hate it in regard of God.
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First, consider that God doth take notice of all that you doe, he sees into the secret corners of your hearts, and makes a diligent search:
First, Consider that God does take notice of all that you do, he sees into the secret corners of your hearts, and makes a diligent search:
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I know thy thoughts a farre off, (saith God) and hee knowes the intent of your hearts.
I know thy thoughts a Far off, (Says God) and he knows the intent of your hearts.
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Revel. 3. 8. I know your workes, and patience, and so forth, I take notice of them, I knew them before you did act them;
Revel. 3. 8. I know your works, and patience, and so forth, I take notice of them, I knew them before you did act them;
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therefore in every action that thou goest about, say, now God sees me what I am doing,
Therefore in every actium that thou goest about, say, now God sees me what I am doing,
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and hee knowes what I intend to doe:
and he knows what I intend to do:
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it stands me upon to carry my selfe uprightly in this action, least he meete with me:
it Stands me upon to carry my self uprightly in this actium, lest he meet with me:
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for he is a God of pure eyes, and cannot beare with evill in his owne.
for he is a God of pure eyes, and cannot bear with evil in his own.
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You know what hee said unto Nathaniel, Iohn 1. 48. I knew thee, before I saw thee:
You know what he said unto Nathaniel, John 1. 48. I knew thee, before I saw thee:
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that is, thou marvailest how I came to know thee, but marvell not, for I did not onely know thee,
that is, thou marvailest how I Come to know thee, but marvel not, for I did not only know thee,
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but I also know thy heart; therefore consider this, that God sees you, and takes notice of your actions and thoughts.
but I also know thy heart; Therefore Consider this, that God sees you, and Takes notice of your actions and thoughts.
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Againe, consider that so much sinne, so much seed, and the more seed, the greater harvest;
Again, Consider that so much sin, so much seed, and the more seed, the greater harvest;
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the more sinne, the more punishment: therefore labour to hate sinne.
the more sin, the more punishment: Therefore labour to hate sin.
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Secondly, consider that when God doth strike for sinne, his wrath is exceeding bitter and terrible:
Secondly, Consider that when God does strike for sin, his wrath is exceeding bitter and terrible:
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for if it were not for the wrath of God that followeth sinne, afflictions would not bee so bitter:
for if it were not for the wrath of God that follows sin, afflictions would not be so bitter:
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and therefore the Lord saith unto the Church. Rev. 2. 10. Feare none of those things which thou shalt suffer:
and Therefore the Lord Says unto the Church. Rev. 2. 10. fear none of those things which thou shalt suffer:
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that is, feare them not, for that which makes them terrible, shall not be mingled with them, which is my wrath:
that is, Fear them not, for that which makes them terrible, shall not be mingled with them, which is my wrath:
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for it is not afflictions that are bitter, but sinne in the afflictions that makes them bitter,
for it is not afflictions that Are bitter, but sin in the afflictions that makes them bitter,
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therefore let this make you to hate sinne, that you may escape the wrath, and vengeance of God.
Therefore let this make you to hate sin, that you may escape the wrath, and vengeance of God.
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Thirdly, consider that the longer God stayes from afflicting of sinners;
Thirdly, Consider that the longer God stays from afflicting of Sinners;
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the greater and terribler shall the stroke be when it comes, and therefore it were better for thee, that hast no interest in Christ, that hee would strike presently,
the greater and terribler shall the stroke be when it comes, and Therefore it were better for thee, that hast no Interest in christ, that he would strike presently,
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then deferre it longer, that so thy punishment may bee the lesser:
then defer it longer, that so thy punishment may be the lesser:
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in Amos 5. saith God, I will strike at once, and I will not strike the second time, that is,
in Amos 5. Says God, I will strike At once, and I will not strike the second time, that is,
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when I doe strike, I will strike so that I shall not need to strike the second time,
when I do strike, I will strike so that I shall not need to strike the second time,
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and thus the Lord said unto Eli: in 1. Sam. 3. vers. 12. When I begin I will make an end, and this is the greatest punishment that the Lord can inflict against any sinner;
and thus the Lord said unto Eli: in 1. Sam. 3. vers. 12. When I begin I will make an end, and this is the greatest punishment that the Lord can inflict against any sinner;
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it is as if he should have said, I will not begin to afflict them and then cease,
it is as if he should have said, I will not begin to afflict them and then cease,
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and give them space of repentance, but I will make an end, that is, I will doe it in a moment, on a sudden;
and give them Molle of Repentance, but I will make an end, that is, I will do it in a moment, on a sudden;
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I will but make one worke of it, I will begin, and I will finish it in an instant,
I will but make one work of it, I will begin, and I will finish it in an instant,
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and this we see the Lord did upon Hephni and Phineas: therefore let this moove you to hate sinne. Thus much for this point.
and this we see the Lord did upon Hephni and Phinehas: Therefore let this move you to hate sin. Thus much for this point.
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And hee said, Arise, and goe into the Citie, and it shall bee told thee, what thou shalt doe.
And he said, Arise, and go into the city, and it shall be told thee, what thou shalt do.
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The point is this, that Christ is exceeding mercifull, and exceeding ready to speake mercy unto those that are truly humbled.
The point is this, that christ is exceeding merciful, and exceeding ready to speak mercy unto those that Are truly humbled.
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I gather it thus, Paul was here strucken downe with an apprehension of sinne, and being thus exceedingly humbled in the sight of his sinnes, Christ meets him upon the plyablenesse of his will, with a word of comfort, (Arise): this word is full of comfort,
I gather it thus, Paul was Here strucken down with an apprehension of sin, and being thus exceedingly humbled in the sighed of his Sins, christ meets him upon the plyablenesse of his will, with a word of Comfort, (Arise): this word is full of Comfort,
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for it is as if hee should have said, Paul bee not too much dejected and cast downe at the apprehension of thy sinnes,
for it is as if he should have said, Paul be not too much dejected and cast down At the apprehension of thy Sins,
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as if there were not aboundant mercie in mee to pardon it, but arise, that is, goe,
as if there were not abundant mercy in me to pardon it, but arise, that is, go,
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and I will shew thee what thou shalt doe, to save thine owne soule;
and I will show thee what thou shalt do, to save thine own soul;
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and it shall be told thee, what thou shalt doe for mee, but feare not, bee of good comfort:
and it shall be told thee, what thou shalt do for me, but Fear not, be of good Comfort:
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now that Christ is full of mercy, we will proove it by Scripture, Matth. 11. 28. Come unto mee all that are weary and heavy laden, and I will ease you:
now that christ is full of mercy, we will prove it by Scripture, Matthew 11. 28. Come unto me all that Are weary and heavy laden, and I will ease you:
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in these words, there are three things.
in these words, there Are three things.
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First, the conditions of the persons that must come, and those are such as are weary and heavy laden.
First, the conditions of the Persons that must come, and those Are such as Are weary and heavy laden.
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The second thing is the qualification of the persons that are truly weary, and heavy laden: first, they must bee meeke: secondly, they must be lowly:
The second thing is the qualification of the Persons that Are truly weary, and heavy laden: First, they must be meek: secondly, they must be lowly:
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the third thing is, the patterne or teacher of them, and that is Christ; the best, the holiest, and wisest Teacher in the world:
the third thing is, the pattern or teacher of them, and that is christ; the best, the Holiest, and Wisest Teacher in the world:
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learne of Mee, I am ready to teach all, and to upbraid no man: and then in the last place, the thing that they must doe;
Learn of Me, I am ready to teach all, and to upbraid no man: and then in the last place, the thing that they must do;
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they must take Christs yoke, and so they shall be rid of their burthen;
they must take Christ yoke, and so they shall be rid of their burden;
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the summe of it is this, if you bee weary and heavy laden with your sinnes,
the sum of it is this, if you be weary and heavy laden with your Sins,
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and have a desire to be eased, it is no more, but come unto Christ, and hee will ease you:
and have a desire to be eased, it is no more, but come unto christ, and he will ease you:
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that is, if you bee heavy laden with sinne, Christ is ready to take off your burthen,
that is, if you be heavy laden with sin, christ is ready to take off your burden,
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and to put upon them the easie yoke of obedience and holinesse.
and to put upon them the easy yoke of Obedience and holiness.
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Againe, in Esa. 57. I dwell in the high and mightie place, with him also, that is of a contrite and broken spirit, that is, there is but two places that God delights to dwell in, the one is in heaven,
Again, in Isaiah 57. I dwell in the high and mighty place, with him also, that is of a contrite and broken Spirit, that is, there is but two places that God delights to dwell in, the one is in heaven,
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and the other place is, in a humbled heart: now surely, hee will not dwell there where he loves not;
and the other place is, in a humbled heart: now surely, he will not dwell there where he loves not;
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for to dwell notes a speciall presence with them, that is, hee will not onely dwell in the heart,
for to dwell notes a special presence with them, that is, he will not only dwell in the heart,
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but hee will make his presence to comfort the heart;
but he will make his presence to Comfort the heart;
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and againe, in Esa. 66. I will bee neere unto them that are humble, and that tremble at my words;
and again, in Isaiah 66. I will be near unto them that Are humble, and that tremble At my words;
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that is, I will take a speciall care of them that are humble:
that is, I will take a special care of them that Are humble:
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this readinesse of Christ to receive sinners, is excellently set forth in the parable of the Prodigall:
this readiness of christ to receive Sinners, is excellently Set forth in the parable of the Prodigal:
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How readily did the father receive a rebellious childe; even so ready, and much more ready is Christ to receive sinners that are humbled:
How readily did the father receive a rebellious child; even so ready, and much more ready is christ to receive Sinners that Are humbled:
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an example we have in David, how ready was God to pardon Davids great sinne, when he had humbled himselfe;
an Exampl we have in David, how ready was God to pardon Davids great sin, when he had humbled himself;
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and the same we see in Peter, and so here in Paul. The reasons of this point are these.
and the same we see in Peter, and so Here in Paul. The Reasons of this point Are these.
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The first reason is, because mercy pleaseth him, as it is in Micha: I will pardon your transgressions,
The First reason is, Because mercy Pleases him, as it is in Micah: I will pardon your transgressions,
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because mercy pleaseth mee, that is, he delights to shew mercy to sinners, and what man will not willingly doe any thing that pleaseth him.
Because mercy Pleases me, that is, he delights to show mercy to Sinners, and what man will not willingly do any thing that Pleases him.
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The second reason is, because mercy is naturall unto God, that is, it is his nature,
The second reason is, Because mercy is natural unto God, that is, it is his nature,
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for although mercy be a qualitie in us, yet it is a nature in God, and what man will not willingly doe any thing that is agreeable unto his nature.
for although mercy be a quality in us, yet it is a nature in God, and what man will not willingly do any thing that is agreeable unto his nature.
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The third reason is, because God is rich in mercy; a man that is rich, he will not respect the giving of a small gift;
The third reason is, Because God is rich in mercy; a man that is rich, he will not respect the giving of a small gift;
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but he will give liberally & bountifully, and it is for his credit to doe thus:
but he will give liberally & bountifully, and it is for his credit to do thus:
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now if it be thus with men, then how much more with God, because he is the Store-house,
now if it be thus with men, then how much more with God, Because he is the Storehouse,
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& hath the fountaine in himself;
& hath the fountain in himself;
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and therfore it stands with his honor to give liberally, to be rich in mercy to his children.
and Therefore it Stands with his honour to give liberally, to be rich in mercy to his children.
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The fourth reason is, because God is our Father, and you know a father hath a tender affection over his children,
The fourth reason is, Because God is our Father, and you know a father hath a tender affection over his children,
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and if it be thus with men, then it is much more with God towards his children;
and if it be thus with men, then it is much more with God towards his children;
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thou needst not to feare the missing of his mercy, if thou be one of Gods children.
thou Needest not to Fear the missing of his mercy, if thou be one of God's children.
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The consideration of this, that God is exceeding mercifull, should draw us close unto God, that is, is God mercifull,
The consideration of this, that God is exceeding merciful, should draw us close unto God, that is, is God merciful,
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then let us run unto him; this hoping of mercy, should winne us to come unto him;
then let us run unto him; this hoping of mercy, should win us to come unto him;
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for what is that which makes a Traytor, or a Malefactor after Hue and cry, to come in and lay downe the armes of Rebellion,
for what is that which makes a Traitor, or a Malefactor After Hue and cry, to come in and lay down the arms of Rebellion,
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but the Proclamation of mercy? and in hope of this he comes in; Therefore when you heare that Christ is exceeding mercifull, then come in:
but the Proclamation of mercy? and in hope of this he comes in; Therefore when you hear that christ is exceeding merciful, then come in:
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only lay downe the armes of rebellion, and you shall finde mercy.
only lay down the arms of rebellion, and you shall find mercy.
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Object. Oh but saith some, I would willingly come unto Christ, but alas, my sinnes are so many, and so great, that I feare Christ will not receive mee. Answ. To this I answer;
Object. O but Says Some, I would willingly come unto christ, but alas, my Sins Are so many, and so great, that I Fear christ will not receive me. Answer To this I answer;
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what if thy sinnes be exceeding great and many, yet they are not Infinite, that is, they doe not exceed the price payed for them.
what if thy Sins be exceeding great and many, yet they Are not Infinite, that is, they do not exceed the price paid for them.
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But God is Infinite in mercy, and therefore exceeds all thy sinnes. Againe, consider the abilitie and power of God, he is able to make thee cleane,
But God is Infinite in mercy, and Therefore exceeds all thy Sins. Again, Consider the ability and power of God, he is able to make thee clean,
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and purge thee from all iniquitie; and therefore feare not the greatnesse of thy sinnes: only labour to finde the condition, faith, in thee:
and purge thee from all iniquity; and Therefore Fear not the greatness of thy Sins: only labour to find the condition, faith, in thee:
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and then come and take of Christ freely.
and then come and take of christ freely.
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Secondly, if God be exceeding mercifull, then let men take heed, that they wrong not themselves in regard of salvation by the neglect of those meanes, whereby grace is got:
Secondly, if God be exceeding merciful, then let men take heed, that they wrong not themselves in regard of salvation by the neglect of those means, whereby grace is god:
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that is, let men be humble, and then let them know, that Christ is mercifull:
that is, let men be humble, and then let them know, that christ is merciful:
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And that you may not put off repentance, and the getting of grace, consider these particulars.
And that you may not put off Repentance, and the getting of grace, Consider these particulars.
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The first thing is this, take the time and opportunitie when grace is offered, that is, it will bee good for you to strike while the Iron is hot, and grinde while the winde blowes,
The First thing is this, take the time and opportunity when grace is offered, that is, it will be good for you to strike while the Iron is hight, and grind while the wind blows,
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and saile when there is a faire gale; so it is good to follow the spirit in its motion:
and sail when there is a fair gale; so it is good to follow the Spirit in its motion:
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for as there is a time when the spirit is offered, so there is a time when the spirit may not be got,
for as there is a time when the Spirit is offered, so there is a time when the Spirit may not be god,
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and therefore it is, that this time is so insisted upon so often in Hebr. 3. To day if yee will heare his voyce, &c. that is, there is a time when God will not be found of us,
and Therefore it is, that this time is so insisted upon so often in Hebrew 3. To day if ye will hear his voice, etc. that is, there is a time when God will not be found of us,
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though wee would give a world to have but one motion of the spirit againe, one moment of repentance, one offer of grace, but you shall not:
though we would give a world to have but one motion of the Spirit again, one moment of Repentance, one offer of grace, but you shall not:
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well then, now you have the time and opportunity, that is, the day of salvation;
well then, now you have the time and opportunity, that is, the day of salvation;
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I offer you Christ and salvation, and you may have him if you will but receive him, that is,
I offer you christ and salvation, and you may have him if you will but receive him, that is,
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if you will but suffer him to rule in your hearts, if you will but acknowledge him to bee your Lord and King;
if you will but suffer him to Rule in your hearts, if you will but acknowledge him to be your Lord and King;
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you shall have him whatsoever thou art, or hast beene for the time past; onely if you will be a new man for the time to come:
you shall have him whatsoever thou art, or hast been for the time past; only if you will be a new man for the time to come:
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but if you will not receive Christ now, but refuse him, there shall a time come,
but if you will not receive christ now, but refuse him, there shall a time come,
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when thou wouldest receive him, but then thou shalt not. Remember the five foolish Virgins, Matth. 25. They were shut out of the marriage chamber,
when thou Wouldst receive him, but then thou shalt not. remember the five foolish Virgins, Matthew 25. They were shut out of the marriage chamber,
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and so maist thou, if thou now refuse him.
and so Mayest thou, if thou now refuse him.
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Secondly, consider that repentance is not in thine owne power, that is, it is a turning of the heart and casting of a man into a new mould, the setting of the heart the right way,
Secondly, Consider that Repentance is not in thine own power, that is, it is a turning of the heart and casting of a man into a new mould, the setting of the heart the right Way,
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and withall know, that there is a false repentance:
and withal know, that there is a false Repentance:
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Cain and Esau, and Iudas repented, as well as Paul and Peter and David, but the one proceeded from the Spirit,
Cain and Esau, and Iudas repented, as well as Paul and Peter and David, but the one proceeded from the Spirit,
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and the other from the flesh: it must be sound repentance, if it be acceptable:
and the other from the Flesh: it must be found Repentance, if it be acceptable:
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now this no man can doe of his owne power and strength, except there bee a supernaturall worke of grace in the soule.
now this no man can do of his own power and strength, except there be a supernatural work of grace in the soul.
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There are two causes why God doth afflict his children; First, God afflicts his children, because of some scandall, I speake now of Gods children,
There Are two Causes why God does afflict his children; First, God afflicts his children, Because of Some scandal, I speak now of God's children,
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and thus David was afflicted, because he gave a just occasion of scandall in the matter of Vriah; therefore God afflicts him:
and thus David was afflicted, Because he gave a just occasion of scandal in the matter of Uriah; Therefore God afflicts him:
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Secondly, to weane them from the world, because God knowes till they be humble, and basely esteeme of themselves,
Secondly, to wean them from the world, Because God knows till they be humble, and basely esteem of themselves,
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and the world, they will not prize Christ, or grace; but when they are throughly humbled then they will come in and take Christ;
and the world, they will not prize christ, or grace; but when they Are thoroughly humbled then they will come in and take christ;
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and therefore it is, that wee preach Christ generally unto all, that whosoever will come and take him, may have him:
and Therefore it is, that we preach christ generally unto all, that whosoever will come and take him, may have him:
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and therefore this is the question that wee move and propound unto all men, whether they will receive Christ, that is,
and Therefore this is the question that we move and propound unto all men, whither they will receive christ, that is,
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whether they will take him above all things for better or worse, to bee their Lord, Master, and King;
whither they will take him above all things for better or Worse, to be their Lord, Master, and King;
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if they will thus receive him, they shall have him:
if they will thus receive him, they shall have him:
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it is no matter, as I said, what a man is, or what a man was, onely if he will be another man for the time to come;
it is no matter, as I said, what a man is, or what a man was, only if he will be Another man for the time to come;
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and therefore it is false preaching, to say, they must come thus, and thus, as if Christ were purchast with our owne gift;
and Therefore it is false preaching, to say, they must come thus, and thus, as if christ were purchased with our own gift;
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but we preach Christ freely, without any condition, without any exceptions of persons, Whosoever will let him come and take of the Water of life freely,
but we preach christ freely, without any condition, without any exceptions of Persons, Whosoever will let him come and take of the Water of life freely,
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as in Revel. 21. And that Christ is thus ready to receive humbled sinners, you may see in his readinesse to receive all manner of people,
as in Revel. 21. And that christ is thus ready to receive humbled Sinners, you may see in his readiness to receive all manner of people,
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whilest hee was on the earth, with severall diseases: hee put none away that came unto him.
whilst he was on the earth, with several diseases: he put none away that Come unto him.
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Againe, consider that if Christ should not bee mercifull, then the end of his Redemption should be lost:
Again, Consider that if christ should not be merciful, then the end of his Redemption should be lost:
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for wherefore came he but to show mercy unto sinners? Againe, consider how ready he is to receive sinners, from the mouth of his Ministers. 2 Corinth. 5. 20. Now then wee are Embassadors for Christ;
for Wherefore Come he but to show mercy unto Sinners? Again, Consider how ready he is to receive Sinners, from the Mouth of his Ministers. 2 Corinth. 5. 20. Now then we Are ambassadors for christ;
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as though God did beseech you by us, wee pray you in Christs stead, be yee reconciled to God:
as though God did beseech you by us, we pray you in Christ stead, be ye reconciled to God:
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that is, wee use all the perswasions, and motives that we can;
that is, we use all the persuasions, and motives that we can;
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wee exhort, rebuke, instruct you, and all to this end to make you willing to receive Christ;
we exhort, rebuke, instruct you, and all to this end to make you willing to receive christ;
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nay wee doe not onely beseech you, but with those in the Gospel, we compell you to come in, that is, wee perswade you often against your wils, to receive Christ.
nay we do not only beseech you, but with those in the Gospel, we compel you to come in, that is, we persuade you often against your wills, to receive christ.
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Now the things that keepes men from Christ is this;
Now the things that keeps men from christ is this;
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they say, that they are not fit to come to Christ, and therefore they will not come:
they say, that they Are not fit to come to christ, and Therefore they will not come:
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but men are deceived, for there is no other fitting condition required of us by God;
but men Are deceived, for there is no other fitting condition required of us by God;
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onely beleeve, and you shall be saved, that is, if you have but a desire to come to Christ, you may have him:
only believe, and you shall be saved, that is, if you have but a desire to come to christ, you may have him:
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as for example, if there should be a generall proclamation made by the King, for all offenders let their crimes bee what they will;
as for Exampl, if there should be a general proclamation made by the King, for all offenders let their crimes be what they will;
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that whosoever will come in, and lay downe his armes of rebellion and acknowledge him to bee Supreme, shall have pardon;
that whosoever will come in, and lay down his arms of rebellion and acknowledge him to be Supreme, shall have pardon;
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it may bee there is some offenders that have greater crimes then others, and others lesse, whatsoever difference there be, it matters not if they will but come in, they shall have pardon:
it may be there is Some offenders that have greater crimes then Others, and Others less, whatsoever difference there be, it matters not if they will but come in, they shall have pardon:
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so I say unto you, if you will come in, it matters not what your sinnes were, or are;
so I say unto you, if you will come in, it matters not what your Sins were, or Are;
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Christ here hath made a generall proclamation, that whosoever will come in, shall have mercy;
christ Here hath made a general proclamation, that whosoever will come in, shall have mercy;
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therefore feare not what your sinnes bee, onely get a willing heart to part with sinne,
Therefore Fear not what your Sins be, only get a willing heart to part with sin,
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and cleave fast unto Christ, and Christ will not forsake you.
and cleave fast unto christ, and christ will not forsake you.
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In the time of the law every seventh yeere, there was a Iubilee, wherein every servant was made free from his Master;
In the time of the law every seventh year, there was a Jubilee, wherein every servant was made free from his Master;
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but if any refused then, then he was to be bored thorow the eares, and to serve his Master for ever:
but if any refused then, then he was to be bored thorough the ears, and to serve his Master for ever:
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beloved, now is the yeere of Iubilee, you may now bee free men in Christ, if you will but receive Christ;
Beloved, now is the year of Jubilee, you may now be free men in christ, if you will but receive christ;
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but if you will not then you shall bee markt for the devill, and serve him for ever:
but if you will not then you shall be marked for the Devil, and serve him for ever:
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therefore, as Pyrrhus said unto his servants, he that will freely goe with me unto the battell, let him come;
Therefore, as Phyrrhus said unto his Servants, he that will freely go with me unto the battle, let him come;
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so I say unto you, if you will freely come in unto Christ, come, and Christ will receive you;
so I say unto you, if you will freely come in unto christ, come, and christ will receive you;
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but if you will not, Christ will not have you to goe with him, that is, you shall not:
but if you will not, christ will not have you to go with him, that is, you shall not:
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but this you will not doe till you bee humbled;
but this you will not do till you be humbled;
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and therefore labour to get humiliation, and then whatsoever your sinnes are, you shall bee saved,
and Therefore labour to get humiliation, and then whatsoever your Sins Are, you shall be saved,
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if you will but receive Christ. Therefore examine your selves in what a frame your hearts stand in;
if you will but receive christ. Therefore examine your selves in what a frame your hearts stand in;
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if so bee you finde that your hearts are hardned (as the Apostle saith) that is, such as cannot repent, it will be a difficult thing for you to receive Christ;
if so be you find that your hearts Are hardened (as the Apostle Says) that is, such as cannot Repent, it will be a difficult thing for you to receive christ;
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that is, if you have put the spirit by his proper worke, and have hardned your hearts from his feare, it will be a hard matter for you to get the spirit of repentance;
that is, if you have put the Spirit by his proper work, and have hardened your hearts from his Fear, it will be a hard matter for you to get the Spirit of Repentance;
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the Apostle cals men in this estate, like Trees twice pluckt up by the rootes, Iude verse 12. that is, it will bee a hard matter to make them to grow againe, and be fruitfull:
the Apostle calls men in this estate, like Trees twice plucked up by the roots, Iude verse 12. that is, it will be a hard matter to make them to grow again, and be fruitful:
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but if you be thorowly humbled, Christ is exceeding mercifull and ready to receive you unto favour. Imprimatur.
but if you be thoroughly humbled, christ is exceeding merciful and ready to receive you unto favour. Imprimatur.
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Rob. Austine. Iuly 30. 1633. FINIS.
Rob. Augustine. Iuly 30. 1633. FINIS.
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