Christs Last Supper or the doctrine of the Sacrament of Christs Supper, set forth in fiue sermons Wherein is taught the great necessitie of a godly preparation, before men come to the Sacrament. Wherein it doth consist: with the condemnation threatned against the vnvvorthy receiuer of the same. By Samuel Smith, minister of Gods word at Prittlewell, in Essex.
VPON occasion of some abuse committed by the Corinthians, about the receiuing of the Sacrament, the Apostle deliuers vnto them the first institution of this Sacrament of the Lords Supper. For as one sayth well;
UPON occasion of Some abuse committed by the Corinthians, about the receiving of the Sacrament, the Apostle delivers unto them the First Institution of this Sacrament of the lords Supper. For as one say well;
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Where thinges are reduced to the first institution, all humane error then ceaseth. Concerning the institution of the Lords Supper, Paul sets down sundry poynts.
Where things Are reduced to the First Institution, all humane error then ceases. Concerning the Institution of the lords Supper, Paul sets down sundry points.
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whereby our Sauiour Christ woulde teach his Church and people, that nowe there was an end to be put vnto the Passouer, and that this Sacrament of his blessed body and bloud was to come in stead therof:
whereby our Saviour christ would teach his Church and people, that now there was an end to be put unto the Passover, and that this Sacrament of his blessed body and blood was to come in stead thereof:
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as Christ did open the institution of this Sacrament amongst his disciples, with the nature and quality of the same, to what end and purpose it was ordained, he teacheth them likewise the right and holy vse of it, by blessing it by prayer and thankesgiuing to his Father.
as christ did open the Institution of this Sacrament among his Disciples, with the nature and quality of the same, to what end and purpose it was ordained, he Teaches them likewise the right and holy use of it, by blessing it by prayer and thanksgiving to his Father.
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the opening of the institution by the ministery of the word, prayer to the blessing of the elements, direction in the vse of this holy ordinance, and thankesgiuing vnto God.
the opening of the Institution by the Ministry of the word, prayer to the blessing of the elements, direction in the use of this holy Ordinance, and thanksgiving unto God.
and poures out the wine, which accordingly must be imitated of the ministers of the word, that so by the breaking of the bread and powring out the wine, the people may be put in minde of the breaking of the body,
and pours out the wine, which accordingly must be imitated of the Ministers of the word, that so by the breaking of the bred and Pouring out the wine, the people may be put in mind of the breaking of the body,
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Fourthly, Christ deliuers it vnto the Disciples saying, Take eate &c. Shewing that as the communicant doth take the bread and wine with his bodyly hand,
Fourthly, christ delivers it unto the Disciples saying, Take eat etc. Showing that as the communicant does take the bred and wine with his bodily hand,
that so often as we come to this Sacrament, wee shoulde freshly call to mind the bitter death & passion of our Lord Iesus Christ. What & how cruell tortures & torments he suffered for our sakes, that so we might be brought to the true sight of our sinne, which in no one thing more can appeare then in the sufferings of Christ, which were indeede the very Nayles and Speare that put him to death:
that so often as we come to this Sacrament, we should freshly call to mind the bitter death & passion of our Lord Iesus christ. What & how cruel tortures & torments he suffered for our sakes, that so we might be brought to the true sighed of our sin, which in no one thing more can appear then in the sufferings of christ, which were indeed the very Nails and Spear that put him to death:
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And therefore our blessed Apostle here is the more earnest in this poynt to perswade al Christians to take heede how they come to so holy an ordinance.
And Therefore our blessed Apostle Here is the more earnest in this point to persuade all Christians to take heed how they come to so holy an Ordinance.
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In the first of these we haue 2. things 1. A preparation. 2. A participation. In the preparation we are to obserue 1. The Necessitie of the preparation.
In the First of these we have 2. things 1. A preparation. 2. A participation. In the preparation we Are to observe 1. The Necessity of the preparation.
And first for the Necessitie of this preparation and examination of our selues, before wee pertake of this holy Sacrament, it appeares in the words of the precept, Let a man examine himselfe.
And First for the Necessity of this preparation and examination of our selves, before we partake of this holy Sacrament, it appears in the words of the precept, Let a man examine himself.
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but propounded as a precept, and implies the necessitie of obedience thereto, and so not a matter of indifferency, the word it selfe in the originall, it seemes to import so much,
but propounded as a precept, and Implies the necessity of Obedience thereto, and so not a matter of indifferency, the word it self in the original, it seems to import so much,
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And so the phrase runnes as in the Princes Lawes and act of Parliament Be it enacted, so that it is a flat precept or commandement implying a necessitie of obedience:
And so the phrase runs as in the Princes Laws and act of Parliament Be it enacted, so that it is a flat precept or Commandment implying a necessity of Obedience:
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And that the necessitie of this duty may the more clearely appeare, wee are to consider the reason which may mooue vs to this examination and godly preparation, and the reasons are these.
And that the necessity of this duty may the more clearly appear, we Are to Consider the reason which may move us to this examination and godly preparation, and the Reasons Are these.
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First of all Gods Commandement, then the which what may be more effectuall to perswade vs to this duty, the Lord hath commanded it, & must be obeyed in this as in al other his Commandements:
First of all God's Commandment, then the which what may be more effectual to persuade us to this duty, the Lord hath commanded it, & must be obeyed in this as in all other his commandments:
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The Lord hath promised to blesse his owne ordinance, and will bee found of them that seeke him, in the conscionable vse of the meanes hee hath appoynted.
The Lord hath promised to bless his own Ordinance, and will be found of them that seek him, in the conscionable use of the means he hath appointed.
and be so carefull vnto our selues that we doe nothing vnbeseeming so great a presence, Oh how much more carefull ought wee to be, to prepare our selues when wee come to the Lords Table, who is Lord of heauen and earth, with whome we are there present and and with whome we sit.
and be so careful unto our selves that we do nothing unbeseeming so great a presence, O how much more careful ought we to be, to prepare our selves when we come to the lords Table, who is Lord of heaven and earth, with whom we Are there present and and with whom we fit.
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and be cloathed with the robes of Christ our righteousnesse? Did the people of the Iewes in a solemne maner prepare themselues vnto the Passeouer, as that the Priests were to sanctifie themselues,
and be clothed with the robes of christ our righteousness? Did the people of the Iewes in a solemn manner prepare themselves unto the Passover, as that the Priests were to sanctify themselves,
and shall we dare to come carelessely, vnreuerently, in our old sinnes, without faith, repentance, and loue, vnto this Sacrament of the Lords Supper, which is the substance?
and shall we Dare to come carelessly, unreverently, in our old Sins, without faith, Repentance, and love, unto this Sacrament of the lords Supper, which is the substance?
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and shall wee not much more cleanse our heartes, and prepare our selues to the receiuing of these holy Mysteries, that we receiue them not into vncleane hearts, and polluted soules:
and shall we not much more cleanse our hearts, and prepare our selves to the receiving of these holy Mysteres, that we receive them not into unclean hearts, and polluted Souls:
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And the very heathen themselues in their Sacrifices, when they went about them, and the dueties of their false religion to their gods, they euer proclaimed and cryed out before, procul híc este prophani: Depart away from hence ye prophane.
And the very heathen themselves in their Sacrifices, when they went about them, and the duties of their false Religion to their God's, they ever proclaimed and cried out before, procul híc este prophani: Depart away from hence you profane.
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And this was the charge that Almighty God gaue vnto Moses and Aaron, that no vncircumcised person should be admitted to partake of the Passouer; and the very Leuites were to prepare themselues before they came vnto it,
And this was the charge that Almighty God gave unto Moses and Aaron, that no uncircumcised person should be admitted to partake of the Passover; and the very Levites were to prepare themselves before they Come unto it,
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what benefite shall the true beleeuer receiue, who in this Sacrament doth feede on Christ? Surely the benefite and profite that wee, shall reape heere-hence will be wondrous great: for
what benefit shall the true believer receive, who in this Sacrament does feed on christ? Surely the benefit and profit that we, shall reap here-hence will be wondrous great: for
First, This Sacrament wil be a speciall prop to stay our weake faith, euen as a weake and impotent man leaneth vpon his staffe and is supported and stayed vp by the same;
First, This Sacrament will be a special prop to stay our weak faith, even as a weak and impotent man leaneth upon his staff and is supported and stayed up by the same;
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and more liuely represented and set forth before his eyes, yea as the Church cryeth out, Oh stay mee with the flagons of wine, and comfort me with apples.
and more lively represented and Set forth before his eyes, yea as the Church Cries out, O stay me with the flagons of wine, and Comfort me with Apples.
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Secondly this sacrament doth in regard of God seale vnto vs Christ and his righteousnesse, yea it doth assure the true beleeuer of the sweete promises of life and of mercy, that Christ with all the merits of his death & obedience, belongs vnto vs in perticular ▪ yt euen as verily as we eate the bread and drinke the wine which turne to the nourishment of our bodies, to comfort and refresh the same.
Secondly this sacrament does in regard of God seal unto us christ and his righteousness, yea it does assure the true believer of the sweet promises of life and of mercy, that christ with all the merits of his death & Obedience, belongs unto us in particular ▪ that even as verily as we eat the bred and drink the wine which turn to the nourishment of our bodies, to Comfort and refresh the same.
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Thirdly, this Sacrament ser•eth to quicken a man and to •ut spirituall life into his soule, •o all good duties of thankefullnesse and obedience to God and man.
Thirdly, this Sacrament ser•eth to quicken a man and to •ut spiritual life into his soul, •o all good duties of Thankfulness and Obedience to God and man.
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It will make a heart if there be any loue •f God at all shed into it, fearefull •o offend God, who hath bene •o good and gracious a father •nto him, seeking him vp, when •e was lost and gone astray,
It will make a heart if there be any love •f God At all shed into it, fearful •o offend God, who hath be •o good and gracious a father •nto him, seeking him up, when •e was lost and gone astray,
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And so likewise will it make a man most carefull and willing to please God, to be louing and merciful vnto men ▪ because now in this sacramen• we come to renew our couenan• with God, to seale to it afresh that so euer after wee might be• the more careful to keepe it, thes• and many more are the sweet• benefits that we shall receiue, b• comming prepared to this holy ordinance.
And so likewise will it make a man most careful and willing to please God, to be loving and merciful unto men ▪ Because now in this sacramen• we come to renew our couenan• with God, to seal to it afresh that so ever After we might be• the more careful to keep it, thes• and many more Are the sweet• benefits that we shall receive, b• coming prepared to this holy Ordinance.
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but the fearefull punishment which wil fall vpon such, should terrifie all, such eate and drinke their owne iudgement, such doe no better then mock God to his face,
but the fearful punishment which will fallen upon such, should terrify all, such eat and drink their own judgement, such do no better then mock God to his face,
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and that they will be his people, but when they should seale this couenant, as euery Christian doth in this Sacrament that coms prepared therevnto, they will not bee brought to that.
and that they will be his people, but when they should seal this Covenant, as every Christian does in this Sacrament that coms prepared thereunto, they will not be brought to that.
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and sanctifie the Lord in our hearts in a holy and godly preparation, when we come to this his ordināce that so we may reape some benefit and comfort by it to our owne saluation:
and sanctify the Lord in our hearts in a holy and godly preparation, when we come to this his Ordinance that so we may reap Some benefit and Comfort by it to our own salvation:
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let vs assure our selues the Lord will bee sanctified of vs, and wee shall serue his iustice for abusing so holy and excellent an ordinance to our owne condemnation.
let us assure our selves the Lord will be sanctified of us, and we shall serve his Justice for abusing so holy and excellent an Ordinance to our own condemnation.
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First, then seeing that examination, and preparation, is so necessary a thing, as that without it, none may dare to come to the Lords Table. This may serue to admonish the Ministers of the word, in a necessary duty that belongs vnto their places,
First, then seeing that examination, and preparation, is so necessary a thing, as that without it, none may Dare to come to the lords Table. This may serve to admonish the Ministers of the word, in a necessary duty that belongs unto their places,
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This was the charge the Lord giues to the Leuites, that they should sanctifie themselues and prepare the people, The Lord lays this duty vpon them, they are called to that place, that they might instruct the simple.
This was the charge the Lord gives to the Levites, that they should sanctify themselves and prepare the people, The Lord lays this duty upon them, they Are called to that place, that they might instruct the simple.
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whether they bee old or yong, rich or poore, for if they do, what were it but to giue holy thinges to Dogs, and pearles to Swine. Which wee are straightly commaunded of our Sauiour not to doe.
whither they be old or young, rich or poor, for if they do, what were it but to give holy things to Dogs, and Pearls to Swine. Which we Are straightly commanded of our Saviour not to do.
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This serues to shewe what manner of persons may not bee admitted there-vnto, namely, such as for want of skil and knowledg• in the worde, cannot examine themselues,
This serves to show what manner of Persons may not be admitted thereunto, namely, such as for want of skill and knowledg• in the word, cannot examine themselves,
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And such are Children, who in regard of the tendernes of their yeares, cannot examin and prepare themselues, they know not what it is to eate Christ spiritually,
And such Are Children, who in regard of the tenderness of their Years, cannot examine and prepare themselves, they know not what it is to eat christ spiritually,
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and haue the vse of reason, and doe vnderstand the doctrine of mans redemption, yet if their liues declare that they are vain and prophane, such as are contemners of God and godlinesse, such as are prophaners of the Lords Saboth, drunkards, swearers, vncleane persons,
and have the use of reason, and do understand the Doctrine of men redemption, yet if their lives declare that they Are vain and profane, such as Are contemners of God and godliness, such as Are profaners of the lords Sabbath, drunkards, swearers, unclean Persons,
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Thirdly and lastly, seeing it is Gods commaundement, that none come to this Sacrament, but onely such as can and do examine and prepare themselues there-vnto.
Thirdly and lastly, seeing it is God's Commandment, that none come to this Sacrament, but only such as can and do examine and prepare themselves thereunto.
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Let this serue then to admonish vs all in the feare of God, to enter into our selues, to try our owne hearts and Soules, Whether we be in the faith, or not: how wee are fitted and prepared to come to so holy a banqvet:
Let this serve then to admonish us all in the Fear of God, to enter into our selves, to try our own hearts and Souls, Whither we be in the faith, or not: how we Are fitted and prepared to come to so holy a banqvet:
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since by thy sins thou hast grieued the good spirit of God, and whether thou hungerest and thirstest after Christ and his righteousnesse, desirest to be eased of that burden of sinne and corruption, that hangeth on so fast, and that presseth downe.
since by thy Sins thou hast grieved the good Spirit of God, and whither thou hungerest and thirstest After christ and his righteousness, Desirest to be eased of that burden of sin and corruption, that hangs on so fast, and that Presseth down.
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Heere is the Physitian that is able to heale thee, and heere is a medicine for thy sicke heart, this Sacrament wil minister comfort vnto thy sorrowfull soule.
Here is the physician that is able to heal thee, and Here is a medicine for thy sick heart, this Sacrament will minister Comfort unto thy sorrowful soul.
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But if on the contrary part, vpon this examination, thou findest thy heart to be fraught with sin, with blindnesse, ignorance, contempt of God and godlinesse, pride, drunkennesse, malice, &c. oh deceiue not thy owne soule any longer,
But if on the contrary part, upon this examination, thou Findest thy heart to be fraught with since, with blindness, ignorance, contempt of God and godliness, pride, Drunkenness, malice, etc. o deceive not thy own soul any longer,
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but with great hazzard to prouoke the Lord to wrath, to punish thee with both temporall and eternall iudgements, with vtter confusion, and eternall condemnation.
but with great hazard to provoke the Lord to wrath, to Punish thee with both temporal and Eternal Judgments, with utter confusion, and Eternal condemnation.
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The Apostle here giues a speciall command, that euery one should narrowly try and examin Himselfe; that is, that euery man enter into his owne heart and conscience,
The Apostle Here gives a special command, that every one should narrowly try and examine Himself; that is, that every man enter into his own heart and conscience,
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Examine your own hearts vpon your bed, sayth Dauid. This is that holy direction that Paul giues vnto the godly Corinths. Proue your selues whether ye be in the faith, know ye not that Christ Iesus is in you except ye be reprobates.
Examine your own hearts upon your Bed, say David. This is that holy direction that Paul gives unto the godly Corinths. Prove your selves whither you be in the faith, know you not that christ Iesus is in you except you be Reprobates.
And this duety be•ongs vnto all, from the highest vnto the lowest, be a man neuer •o holy, wise, learned, mighty, &c •et before he must dare to come •o this Sacrament, this is the du•y that is to be performed by him •e must Examine himselfe. And •reat reason:
And this duty be•ongs unto all, from the highest unto the lowest, be a man never •o holy, wise, learned, mighty, etc. •et before he must Dare to come •o this Sacrament, this is the du•y that is to be performed by him •e must Examine himself. And •reat reason:
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It is lawfull for the Pastor to try vs, and we must be ready to giue an account of our faith, and that hope that is in vs, whensoeuer we shall be required.
It is lawful for the Pastor to try us, and we must be ready to give an account of our faith, and that hope that is in us, whensoever we shall be required.
Thou mayest obtaine a good report amongst men, thy Minister may approoue of thee, thinke thee a meet Communicant, loue thee and delight in thy fellowship and society,
Thou Mayest obtain a good report among men, thy Minister may approve of thee, think thee a meet Communicant, love thee and delight in thy fellowship and society,
We must all appeare before the iudgement seate of Christ, that every man may receiue the things which are done in his body, according to that he hath done,
We must all appear before the judgement seat of christ, that every man may receive the things which Are done in his body, according to that he hath done,
So then whether we consider that euery mans estate is best knowne vnto himselfe, or that euery man shall answere for his owne sinnes vnto God, we conclude the necessity of this duety, that if a man would haue comfort in comming to this sacrament,
So then whither we Consider that every men estate is best known unto himself, or that every man shall answer for his own Sins unto God, we conclude the necessity of this duty, that if a man would have Comfort in coming to this sacrament,
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This serues to reproue many in these dayes and times wherin we liue, that are very forwarde and busie in prying into other men, pursuing them with their examinations,
This serves to reprove many in these days and times wherein we live, that Are very forward and busy in prying into other men, pursuing them with their examinations,
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heerein they are Eagle eyed, and quicke sighted, but in the meane time, doe vtterly neglect themselues and those great corruptions and maine deformities that are in themselues,
herein they Are Eagl eyed, and quick sighted, but in the mean time, do utterly neglect themselves and those great corruptions and main deformities that Are in themselves,
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The Lorde hath commaunded thee to Examine thy selfe, hee doth not require that thou shouldst so strictly examin the wayes of thy brother ▪ the Lord hath reserued that to himselfe.
The Lord hath commanded thee to Examine thy self, he does not require that thou Shouldst so strictly examine the ways of thy brother ▪ the Lord hath reserved that to himself.
And so to giue testimony of our obedience, we are likewise bound to giue an answer to all that shall aske vs, not being ashamed of Christ or his word, according to that of the Apostle Be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you, and that with meeknesse and reuerence.
And so to give testimony of our Obedience, we Are likewise bound to give an answer to all that shall ask us, not being ashamed of christ or his word, according to that of the Apostle Be ready always to give an answer to every man that asks you a reason of the hope that is in you, and that with meekness and Reverence.
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Secondly, seeing this duety is so needefull and necessary, it shal be our wisdome to put the same in execution, that euery one doe search and examine his owne wayes, who will bee so faithfull to thee in this duety as thy selfe? How can hee bee faithfull to another, that is carelesse of himselfe? Loue euer begins with a mans selfe.
Secondly, seeing this duty is so needful and necessary, it shall be our Wisdom to put the same in execution, that every one doe search and examine his own ways, who will be so faithful to thee in this duty as thy self? How can he be faithful to Another, that is careless of himself? Love ever begins with a men self.
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and the welfare of his owne soule, and seeme to bee so mindefull of another mans? of such a one it may bee truely sayd, that he doth little mind the eternall good of either.
and the welfare of his own soul, and seem to be so mindful of Another men? of such a one it may be truly said, that he does little mind the Eternal good of either.
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and the like holy dueties, holy I say in themselues, layd vnto thy charge, and put in the score amongst the bedrole of thy sinnes, against the day of reckoning? learne then betimes to make more conscience of this duety of examining thy selfe, see what leades thee to the performance of them,
and the like holy duties, holy I say in themselves, laid unto thy charge, and put in the score among the bedrole of thy Sins, against the day of reckoning? Learn then betimes to make more conscience of this duty of examining thy self, see what leads thee to the performance of them,
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whether thou doest them in faith, repentance, and obedience, or for custome •ake, and betimes learne to •udge thy selfe, that thou bee •ot iudged of the Lord.
whither thou dost them in faith, Repentance, and Obedience, or for custom •ake, and betimes Learn to •udge thy self, that thou be •ot judged of the Lord.
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And thus much conserning •he subiect of this examination and that is a mans selfe, the duty followes, which wee referre to another time. ∵ Let vs pray.
And thus much Concerning •he Subject of this examination and that is a men self, the duty follows, which we refer to Another time. ∵ Let us pray.
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HITHERTO wee haue spoken of the necessity of Examination, & godly preparation, that ought to be made of euery christian before hee come to the Lords Table,
HITHERTO we have spoken of the necessity of Examination, & godly preparation, that ought to be made of every christian before he come to the lords Table,
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but with great care and due •xamination of our selues, least • seeking Comfort in comming •nto this so holy an ordinance wee bring vpon our owne head• swift damnation.
but with great care and due •xamination of our selves, least • seeking Comfort in coming •nto this so holy an Ordinance we bring upon our own head• swift damnation.
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It is an vsuall and common practise of the most, to fayle cheefely in the manner of performing of any duty vnto God by reason of that ignorance that is in them;
It is an usual and Common practice of the most, to fail chiefly in the manner of performing of any duty unto God by reason of that ignorance that is in them;
their vnderstanding• being not inlightned, and their iudgements informed in the truth. And as in al other duties o• Gods worship and seruice, so especially in this.
their vnderstanding• being not enlightened, and their Judgments informed in the truth. And as in all other duties o• God's worship and service, so especially in this.
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We are therefore to know, that to examine our selues, is to make a narrow and strict search into our owne hart• not in a formal maner but substantially,
We Are Therefore to know, that to examine our selves, is to make a narrow and strict search into our own hart• not in a formal manner but substantially,
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or haue let loose •he raine vnto them, commit•ing sin with greedinesse, as it were with deliberation, plod•ing and deuising how wee night accomplish wickednesse, •nd whether we haue still a pur•ose to continue in our former •uill wayes.
or have let lose •he rain unto them, commit•ing since with greediness, as it were with deliberation, plod•ing and devising how we night accomplish wickedness, •nd whither we have still a pur•ose to continue in our former •uill ways.
Thereby giuing vs to vnderstand that sinne creepes into corners, and lieth close, so that if a man would find it out, he must search & that narrowly, o• else he may misse of it.
Thereby giving us to understand that sin creeps into corners, and lies close, so that if a man would find it out, he must search & that narrowly, o• Else he may miss of it.
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And Salomo• saith that God made man righteous, but they haue found ou• many inuentions. In all which respects we see, that it must not be • triuiall or ordinary examinatio• that wil serue turne,
And Salomo• Says that God made man righteous, but they have found ou• many Inventions. In all which respects we see, that it must not be • trivial or ordinary examinatio• that will serve turn,
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if he bring the same •o tryall, as in particuler, if a man •ske his heart whether hee may •ot safely goe to the Sacrament, •t will say with Elizeus, goe in •eace, whereas indeede there is no •eace to the wicked.
if he bring the same •o trial, as in particular, if a man •ske his heart whither he may •ot safely go to the Sacrament, •t will say with Elisha, go in •eace, whereas indeed there is no •eace to the wicked.
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Besides how many are deceiued in their estates, when the• compare themselues with others, and when they see tha• they breake not out into ye sam• excesse of ryot with other me• (though God knowes they a• but kept by a restraining grace and are besides fraught with al• manner of hypocrycie) they ca• thinke that all is well, yea an• glory in that estate too:
Beside how many Are deceived in their estates, when the• compare themselves with Others, and when they see tha• they break not out into you sam• excess of riot with other me• (though God knows they a• but kept by a restraining grace and Are beside fraught with al• manner of hypocrycie) they ca• think that all is well, yea an• glory in that estate too:
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So of all other, the ordinances of God giuen vnto his Church, this being the neare• and dearest pledge of his loue he doth in a speciall manner require that men should come prepared therevnto.
So of all other, the ordinances of God given unto his Church, this being the neare• and dearest pledge of his love he does in a special manner require that men should come prepared thereunto.
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That if we would iudge our selues, we should not be iudged, and by our negligent and carelesse neglect of this duetie, wee expose our selues vnto the most strict and dreadfull examination of the Almighty.
That if we would judge our selves, we should not be judged, and by our negligent and careless neglect of this duty, we expose our selves unto the most strict and dreadful examination of the Almighty.
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Now hauing considered the reasons to mooue vs to this narrow search and tryall of our selues, we now come to speak of the duty it selfe, which consists of foure particulars, without which wee can neuer celebrate the Lords Supper to the glory of God, the comfortable discharge of our owne dueties,
Now having considered the Reasons to move us to this narrow search and trial of our selves, we now come to speak of the duty it self, which consists of foure particulars, without which we can never celebrate the lords Supper to the glory of God, the comfortable discharge of our own duties,
If these things bee in vs, though but in a weak measure, we may come to this Supper of the Lord, heere to haue them strengthened and confirmed, the Lord doth invite such poore soules to come vnto him,
If these things be in us, though but in a weak measure, we may come to this Supper of the Lord, Here to have them strengthened and confirmed, the Lord does invite such poor Souls to come unto him,
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and of our redemption through him, that we want faith in his promises, that our heartes are not broken and wounded within vs for our sins, that we are not in charity with men yt haue wronged and iniured vs;
and of our redemption through him, that we want faith in his promises, that our hearts Are not broken and wounded within us for our Sins, that we Are not in charity with men that have wronged and injured us;
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The first Interrogatory in this our examination is, whether we haue that true and sauing knowledge of God and of Christ, without which there can be no true faith, and so consequently no saluation.
The First Interrogatory in this our examination is, whither we have that true and Saving knowledge of God and of christ, without which there can be no true faith, and so consequently no salvation.
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That is, to know that there is but onely one God, Creator of heauen & earth, distinguished into three persons, Father, Sonne, and holy Ghost. We must know, that as God created man after his owne Image at the first, in holines and righteousnesse;
That is, to know that there is but only one God, Creator of heaven & earth, distinguished into three Persons, Father, Son, and holy Ghost. We must know, that as God created man After his own Image At the First, in holiness and righteousness;
but onely Christ Iesus, and that he must take our nature vpon him, satisfie Gods iustice for our sinnes, by bearing the punishment, and fulfilling of the law.
but only christ Iesus, and that he must take our nature upon him, satisfy God's Justice for our Sins, by bearing the punishment, and fulfilling of the law.
Who did institute and appoynt it, namely the Lord Iesus, where•ore? For to bee the spirituall •oode and comfort of our Soules, that it might be a special meanes to support and strengthen our faith,
Who did institute and appoint it, namely the Lord Iesus, where•ore? For to be the spiritual •oode and Comfort of our Souls, that it might be a special means to support and strengthen our faith,
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The knowledge af these things, •s absolute necessary to saluation, and without the which wee cannot beleeue, pray a right, worship God sincerely, heare the word profitably,
The knowledge of these things, •s absolute necessary to salvation, and without the which we cannot believe, pray a right, worship God sincerely, hear the word profitably,
Oh fearefull Iudgement of God able to make a stony heart to rend in sunder, if men did duly consider it, what is the wofull estate and condition of men that liue in ignorance!
O fearful Judgement of God able to make a stony heart to rend in sunder, if men did duly Consider it, what is the woeful estate and condition of men that live in ignorance!
So gaine the same Apostle saith in •nother place, that the Lord Iesus all shew himselfe from heauen •ith his mightie Angels, inflaming •e, rendring vengeance to them that •ow not God,
So gain the same Apostle Says in •nother place, that the Lord Iesus all show himself from heaven •ith his mighty Angels, Inflaming •e, rendering vengeance to them that •ow not God,
By all which •aces of Scripture it is most •eare and plaine, that hee that •ueth in the estate of ignorance, •nd dieth without knowledge, •annot be saued.
By all which •aces of Scripture it is most •eare and plain, that he that •ueth in the estate of ignorance, •nd Dieth without knowledge, •annot be saved.
Secondly, as we must trye and •xamine our selues whether wee •aue this true sauing knowledge •f God and of Christ in some •easure in vs. So must wee try •nd examine our hearts,
Secondly, as we must try and •xamine our selves whither we •aue this true Saving knowledge •f God and of christ in Some •easure in us So must we try •nd examine our hearts,
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And indeede, it is a dangrous signe of the want of grace, when men stand at a stay in religion, to be as ignorant and blinde in heauenly matters, this yeare as they were the last yeare, yea many yeares agoe.
And indeed, it is a dangerous Signen of the want of grace, when men stand At a stay in Religion, to be as ignorant and blind in heavenly matters, this year as they were the last year, yea many Years ago.
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This is a marke of Gods curse, that vnlesse at the last such a one be called home and plucked as a brand out of the fire. Hee must needes perish eternally.
This is a mark of God's curse, that unless At the last such a one be called home and plucked as a brand out of the fire. He must needs perish eternally.
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and in euery place the word of God, shewes the danger of this ••nne. But no maruell though they pleade for ignorance as a maine piller of Popish Religion,
and in every place the word of God, shows the danger of this ••nne. But no marvel though they plead for ignorance as a main pillar of Popish Religion,
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Secondly, this shewes the fearefull estate of those that liue in ignorance, without the knowledge of God and his word, these men must needes liue in all sinne and wickednesse,
Secondly, this shows the fearful estate of those that live in ignorance, without the knowledge of God and his word, these men must needs live in all sin and wickedness,
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So that euen their best dueties they shall bee excercised in •s hearing the word, receiuing •f the Sacrament, prayer, &c ▪ •hese are abomination vnto the Lord,
So that even their best duties they shall be exercised in •s hearing the word, receiving •f the Sacrament, prayer, etc. ▪ •hese Are abomination unto the Lord,
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and these adde vnto the measure of their sins, being not performed in a holy manner, in •aith, repentance and obedience, which is altogether impossible •or any that are ignorant to doe.
and these add unto the measure of their Sins, being not performed in a holy manner, in •aith, Repentance and Obedience, which is altogether impossible •or any that Are ignorant to do.
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Lastly, this may serue for our •nstruction to teach vs to vse all care and diligence to get know•edg especially that knowledge that hath the stampe of grace vpon it,
Lastly, this may serve for our •nstruction to teach us to use all care and diligence to get know•edg especially that knowledge that hath the stamp of grace upon it,
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The second, interrogatory i• this our examination, is for ou• faith, which is indeede the hand of the Soule, by the which wee lay hould on Christ in this Sacrament and therfore is called Sacramentum Fidelium. That Sacrament that belongs onely to the faithfull.
The second, interrogatory i• this our examination, is for ou• faith, which is indeed the hand of the Soul, by the which we lay hold on christ in this Sacrament and Therefore is called Sacramentum Fidelium. That Sacrament that belongs only to the faithful.
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And according as • man beleeueth, so shall hee receiue, as our Sauiour speaketh to the woman of Canaan, O woman, great is thy Faith, be it vnto thee as thou desirest.
And according as • man Believeth, so shall he receive, as our Saviour speaks to the woman of Canaan, Oh woman, great is thy Faith, be it unto thee as thou Desirest.
whether it be to heare the word, receiue the Sacrament, prayer, singing of Psalmes, thankesgiuing &c. It is faith that makes them find acceptation with God, and without Faith it is impossible to please God.
whither it be to hear the word, receive the Sacrament, prayer, singing of Psalms, thanksgiving etc. It is faith that makes them find acceptation with God, and without Faith it is impossible to please God.
That the holy Ghost speaketh of the word preached, That it profited not, because it was not mixed with faith in those that heard it, may be said of this Sacrament, That it profiteth not,
That the holy Ghost speaks of the word preached, That it profited not, Because it was not mixed with faith in those that herd it, may be said of this Sacrament, That it profiteth not,
but wee must labour for a speciall and particular Faith, to apprehend Christ Iesus and all the benefites of his passion vnto our owne selues in particular.
but we must labour for a special and particular Faith, to apprehend christ Iesus and all the benefits of his passion unto our own selves in particular.
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The Scripture calleth Christ • Redeemer indefinitely, the •rue beleeuer cals Christ a Redeemer particularly. I know that my Redeemer liueth (sayth Iob):
The Scripture calls christ • Redeemer indefinitely, the •rue believer calls christ a Redeemer particularly. I know that my Redeemer lives (say Job):
And indeede, this particular application of Gods fauour in Christ, laying hold on him by faith, is the very summe of Christian Religion, it will put life into all our seruices,
And indeed, this particular application of God's favour in christ, laying hold on him by faith, is the very sum of Christian Religion, it will put life into all our services,
and to say, Though the Lord would kill me, yet wil I trust in him. This, •his is the property of a sounde faith indeed, against which the gates of Hell shall neuer pre•aile.
and to say, Though the Lord would kill me, yet will I trust in him. This, •his is the property of a sound faith indeed, against which the gates of Hell shall never pre•aile.
And thus hauing the godly euidence and assurance of a liue•y faith, we may boldly come to the Lords Table, to this heauenly banquet and feast of our soules.
And thus having the godly evidence and assurance of a liue•y faith, we may boldly come to the lords Table, to this heavenly banquet and feast of our Souls.
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for wherefore hath Christ least this Sacrament to his Church, but as a stay and prop for a weake faith? An earnest and vnfained desire to be reconciled vnto God in Christ, God accepteth,
for Wherefore hath christ lest this Sacrament to his Church, but as a stay and prop for a weak faith? an earnest and unfeigned desire to be reconciled unto God in christ, God Accepteth,
And the very desire of a Christian soule, hungering and thirsting after reconciliation and forgiuenesse of Sinnes, shall bee auaileable to worke out our attonement and redemption.
And the very desire of a Christian soul, hungering and thirsting After reconciliation and forgiveness of Sins, shall be available to work out our atonement and redemption.
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neither Angels, •or principalities, nor powers, nor •eight, nor depth, nor any other •reature, shall seperate vs from the •oue of God which is in Christ Iesus our Lord.
neither Angels, •or principalities, nor Powers, nor •eight, nor depth, nor any other •reature, shall separate us from the •oue of God which is in christ Iesus our Lord.
euen so hee that hath but a little faith in the Sonne of God, shall neuer haue his Saluation denied him, endeuouring after more faith & more Sanctitie of life.
even so he that hath but a little faith in the Son of God, shall never have his Salvation denied him, endeavouring After more faith & more Sanctity of life.
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When the Disciples prayed that the Lord would increase their faith, our Sauiour declared presently vnto them, that if faith be but as a graine of Mustard-seede in quantitie:
When the Disciples prayed that the Lord would increase their faith, our Saviour declared presently unto them, that if faith be but as a grain of Mustard seed in quantity:
The Disciples themselues, were ignorant of many things conserning Christs death & Resurrection, and therfore are called by Christ, Men of little faith.
The Disciples themselves, were ignorant of many things Concerning Christ death & Resurrection, and Therefore Are called by christ, Men of little faith.
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Christ •oth not reiect him, nor cast him •ff, because his faith was weake, •ut answereth him in the desires •f his Soule, teaching vs thereby •or to be dismaied,
christ •oth not reject him, nor cast him •ff, Because his faith was weak, •ut Answers him in the Desires •f his Soul, teaching us thereby •or to be dismayed,
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Thirdly, if we want faith, wee cannot heare the word with profit and comfort. For: The word which they heard, being not mixed with faith, did not profit them.
Thirdly, if we want faith, we cannot hear the word with profit and Comfort. For: The word which they herd, being not mixed with faith, did not profit them.
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Seeing then that faith is so necessary, as that without it we cannot please God, in any particuler action that we shall doe, that we •annot heare ye word with profit, •ray aright, haue any assurance •f our owne saluatiō,
Seeing then that faith is so necessary, as that without it we cannot please God, in any particular actium that we shall do, that we •annot hear you word with profit, •ray aright, have any assurance •f our own salvation,
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•nd to waite vpon God in the •onscionable vse of al holy helps •nd meanes appointed of God, •oth for the begetting as also for •e increasing of so excellent a •race.
•nd to wait upon God in the •onscionable use of all holy helps •nd means appointed of God, •oth for the begetting as also for •e increasing of so excellent a •race.
And because the ministry of •e word is the principal meanes ordained of God, both for the begetting of faith, and also for the dayly increase of the same,
And Because the Ministry of •e word is the principal means ordained of God, both for the begetting of faith, and also for the daily increase of the same,
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And the inference vpon that, is this verse, 17. That faith comes by hearing and hearing by the word of God Therefore euery one must with all care and conscience attend vpon that his ordinance:
And the Inference upon that, is this verse, 17. That faith comes by hearing and hearing by the word of God Therefore every one must with all care and conscience attend upon that his Ordinance:
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making conscience of the duties of the Sabboth in publike and priuate, as hearing, reading, praying, conference, meditation &c. Which are the meanes the Lord ordinarily doth vse, both for the begetting as also the dayly increase of this grace in vs.
making conscience of the duties of the Sabbath in public and private, as hearing, reading, praying, conference, meditation etc. Which Are the means the Lord ordinarily does use, both for the begetting as also the daily increase of this grace in us
for why? doe not many •oast of their strong faith, and •et liue in the continuall neglect •nd contempt of the publicke •inistry of the word, either they •re careles in cōming vnto it,
for why? do not many •oast of their strong faith, and •et live in the continual neglect •nd contempt of the public •inistry of the word, either they •re careless in coming unto it,
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The third interrogatory, in •is duty of examination is for •ur Repentance. For those that •e vnited vnto Christ by Faith, •nd made his members, they •ust needes repent and become ••w creatures,
The third interrogatory, in •is duty of examination is for •ur Repentance. For those that •e united unto christ by Faith, •nd made his members, they •ust needs Repent and become ••w creatures,
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When a man comes to consider, & to examin his own wayes, and vpon his examination finds his estate to be miserable and cursed, 〈 ◊ 〉 he is in extreame danger of God wrath,
When a man comes to Consider, & to examine his own ways, and upon his examination finds his estate to be miserable and cursed, 〈 ◊ 〉 he is in extreme danger of God wrath,
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Now if we will duely examin our selues, and search into our owne hearts, we shal find, that we haue run farre into Gods score, •nd that our sinnes are infinite of all sorts, sins of omission,
Now if we will duly examine our selves, and search into our own hearts, we shall find, that we have run Far into God's score, •nd that our Sins Are infinite of all sorts, Sins of omission,
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for all which, if our harts be not hardened in sin, •nd wee our selues come to that height of impiety, to be past fee•ing, our hearts cannot chuse but smite vs,
for all which, if our hearts be not hardened in since, •nd we our selves come to that height of impiety, to be passed fee•ing, our hearts cannot choose but smite us,
Alas! what haue I done? Which if the Lord do shew vs that mercy, that we can once thorowly come to the sight of it, it must needes worke in vs sorrow for sin,
Alas! what have I done? Which if the Lord do show us that mercy, that we can once thoroughly come to the sighed of it, it must needs work in us sorrow for since,
And this search ought to be strict and narrow, in regard of the deceitfulnesse of our our owne hearts which are deceitfull aboue al• things, and there are in them many secret lurking-holes for sin ▪ •hich wil be vnespied,
And this search ought to be strict and narrow, in regard of the deceitfulness of our our own hearts which Are deceitful above al• things, and there Are in them many secret lurking-holes for since ▪ •hich will be unespied,
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for he that •es his sinnes thorowly, will be•aile them hartily. Dauid consi•ered his wayes, and what fol••wed vpon the sight of his error ••d wandring:
for he that •es his Sins thoroughly, will be•aile them heartily. David consi•ered his ways, and what fol••wed upon the sighed of his error ••d wandering:
When God will bring •ome a poor wandring sinner in• ye way of life, he giueth him e••r a heart to question his estate, after this maner, God hath made me a man, endued me with a reasonable soule, affording vnto me the meanes of grace and saluation;
When God will bring •ome a poor wandering sinner in• you Way of life, he gives him e••r a heart to question his estate, After this manner, God hath made me a man, endued me with a reasonable soul, affording unto me the means of grace and salvation;
or rather, not a wandring from the paths of his commandements? This makes a Sinner with Ephraim to smite vpon his Thigh, and to be ashamed, which before was as an vntamed calfe,
or rather, not a wandering from the paths of his Commandments? This makes a Sinner with Ephraim to smite upon his Thigh, and to be ashamed, which before was as an untamed calf,
and sencelesnesse that so raigneth this day i• the world, euen that bruitish in consideration, that men goe o• still in sinne, adding sinne vnto sinne, not considering what they doe,
and Senselessness that so Reigneth this day i• the world, even that brutish in consideration, that men go o• still in sin, adding sin unto sin, not considering what they do,
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or rather indeede with the punishment ▪ like vnto Caine, Pharaoh, Saul, and Iudas, &c. which onely were affected with the punishment, and could haue wished with all their hearts, that the same had beene no sin, that so they might haue liued in the same without controlment.
or rather indeed with the punishment ▪ like unto Cain, Pharaoh, Saul, and Iudas, etc. which only were affected with the punishment, and could have wished with all their hearts, that the same had been no since, that so they might have lived in the same without controlment.
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because by sinne hee hath grieued God, a good and gracious Father in Iesus Christ; and if ther were neither hell, nor Sathan, nor punishment for sin after this life,
Because by sin he hath grieved God, a good and gracious Father in Iesus christ; and if there were neither hell, nor Sathan, nor punishment for since After this life,
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yet inasmuch as the Lord is offended, and his righteous laws are violated, this is it that makes the hart of ye godly to smite them and they to be humbled for their Sinnes.
yet inasmuch as the Lord is offended, and his righteous laws Are violated, this is it that makes the heart of the godly to smite them and they to be humbled for their Sins.
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And this Sorrow, these sighes and throbs of the godly for sinne, are those sower hearbs wherewith we must ea•e our new Passeouer; and such troubled spirits shall be acceptable Sacrifices vnto God,
And this Sorrow, these sighs and throbs of the godly for sin, Are those sour herbs wherewith we must ea•e our new Passover; and such troubled spirits shall be acceptable Sacrifices unto God,
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Thus doeth Nathan deale with Dauid, putting him i• mind of Gods mercies in aduancing him to be King ouer Israel, ••d deliuering him out of the •nds of Saul, adding moreouer, 〈 ◊ 〉 that had bin too little, hee would •aue giuen thee more.
Thus doth Nathan deal with David, putting him i• mind of God's Mercies in advancing him to be King over Israel, ••d delivering him out of the •nds of Saul, adding moreover, 〈 ◊ 〉 that had been too little, he would •aue given thee more.
Secondly to call to mind, and •horowly to weigh the ill effects •hat follow vpon sinne, I meane, •ot onely the shame before men, •unishment heere, losse of goods •c,
Secondly to call to mind, and •horowly to weigh the ill effects •hat follow upon sin, I mean, •ot only the shame before men, •unishment Here, loss of goods •c,
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when wee are to per•rme good duties, and making •s a burthen to the Church, our selues, the very earth we tread vpon, besides the full fruition of Gods wrath and eternall vengeance in the life to come.
when we Are to per•rme good duties, and making •s a burden to the Church, our selves, the very earth we tread upon, beside the full fruition of God's wrath and Eternal vengeance in the life to come.
for the• are the sinnes that wound deepe and one of them will stand Sathan in steade of many This made Dauid to pray in • speciall manner, that the Lord would keepe him from Sinnes of this nature, saying, Keepe thy Seruant from presumptuous sinnes.
for the• Are the Sins that wound deep and one of them will stand Sathan in stead of many This made David to pray in • special manner, that the Lord would keep him from Sins of this nature, saying, Keep thy Servant from presumptuous Sins.
for hee i• that most wise and skilfull Physician, who knoweth well what a potion of physick will worke ▪ and more or lesse will not serue whose promise is, that hee wi• not lay more vpon vs then he• will giue vs strength to beare.
for he i• that most wise and skilful physician, who Knoweth well what a potion of physic will work ▪ and more or less will not serve whose promise is, that he wi• not lay more upon us then he• will give us strength to bear.
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They made not a trade of sinne, as of Dauid, of whome it is saide, That Dauid did that which was right in the sight of the Lord all the dayes of his life, saue onely in the matter of Vriah.
They made not a trade of sin, as of David, of whom it is said, That David did that which was right in the sighed of the Lord all the days of his life, save only in the matter of Uriah.
Many are pathetical exhortations, in the ••ripture to this purpose, to ex•rt men to repentance. O Ierusalem, wash thy heart from wickednesse that thou maist be saued.
Many Are pathetical exhortations, in the ••ripture to this purpose, to ex•rt men to Repentance. Oh Ierusalem, wash thy heart from wickedness that thou Mayest be saved.
This is that louing admonition, Christ giues vnto the Church of Eph•sus who had lost their first loue, she should Remember from whence shee: was fallen, and repent.
This is that loving admonition, christ gives unto the Church of Eph•sus who had lost their First love, she should remember from whence she: was fallen, and Repent.
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Yea all our Sacrifices and Se•uices that we offer vp vnto Go• whether it be to heare the wor• to receiue this Sacrament, • pray &c. Without repentan• are nothing worth.
Yea all our Sacrifices and Se•uices that we offer up unto Go• whither it be to hear the wor• to receive this Sacrament, • pray etc. Without repentan• Are nothing worth.
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They came in their old sinnes, without Repentance, and thought that so long as they offered vp their sacrifices, all was well, God could not chuse but accept of them.
They Come in their old Sins, without Repentance, and Thought that so long as they offered up their Sacrifices, all was well, God could not choose but accept of them.
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Cease to doe evill, learne to doe well. &c. This were the way to haue their Sacrifices accepted, to breake off their sinnes by repentance, without which the Lord accepteth of nothing that we do.
Cease to do evil, Learn to do well. etc. This were the Way to have their Sacrifices accepted, to break off their Sins by Repentance, without which the Lord Accepteth of nothing that we do.
Now what is the •eason of this? did not the Lord •equire these things at the peo•les hand? did not his worship •nd seruice consist in them? I •nswer yes.
Now what is the •eason of this? did not the Lord •equire these things At the peo•les hand? did not his worship •nd service consist in them? I •nswer yes.
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And surely, in our dayes and times, there is more neede of the Sonnes of Thunder then of Consolation, inasmuch as sinne doth abound in euery place and congregation,
And surely, in our days and times, there is more need of the Sons of Thunder then of Consolation, inasmuch as sin does abound in every place and congregation,
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whether we find our harts •o be broken and wounded in vs •or sinne, for the euils of our life •ast, desiring to walke more holi•y for the time to come.
whither we find our hearts •o be broken and wounded in us •or sin, for the evils of our life •ast, desiring to walk more holi•y for the time to come.
So that though we haue repentance before, yet now wee must renewe our Repentance, and labour to finde more powe• and strength against sinne the• before.
So that though we have Repentance before, yet now we must renew our Repentance, and labour to find more powe• and strength against sin the• before.
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But if wee come in our old• sinnes, in our ignorance, blindnesse, hardnesse of heart, prophanenesse, lying, swearing, vncleannesse, &c. it were better tha• we neuer came at all, we canno• looke euer to reape any benefi• by this holy ordinance of God but in stead of a blessing, shall bee sure to drawe downe from GOD some heauie iudgement.
But if we come in our old• Sins, in our ignorance, blindness, hardness of heart, profaneness, lying, swearing, uncleanness, etc. it were better tha• we never Come At all, we canno• look ever to reap any benefi• by this holy Ordinance of God but in stead of a blessing, shall be sure to draw down from GOD Some heavy judgement.
The Iewes had foure daies to •o prepare themselues, and they must eate the Passeouer with vn•eauened bread and sower herbs, •y which Ceremony they were •aught to come in Repentance, •ith harts grieued for sinne,
The Iewes had foure days to •o prepare themselves, and they must eat the Passover with vn•eauened bred and sour herbs, •y which Ceremony they were •aught to come in Repentance, •ith hearts grieved for sin,
or repentance, if loue to our brethre• be wanting, we may well call th• truth of them all into question, i• we find not our selues ready an• willing to remit and forgiue o• brethren their iniuries and trespasses committed against vs.
or Repentance, if love to our brethre• be wanting, we may well call th• truth of them all into question, i• we find not our selves ready an• willing to remit and forgive o• brothers their injuries and Trespasses committed against us
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meaning indeede, that men can neuer performe aright the dueties of the first Table, vvhere they make no conscience of the dueties of the second, Loue, and seruices to man.
meaning indeed, that men can never perform aright the duties of the First Table, where they make no conscience of the duties of the second, Love, and services to man.
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when he saith, as the elect of God, holy & beloued, put on tender mercy, kindnes humblenesse of mind, meekenes, long-suffering, forbearing one another, forgiuing one another,
when he Says, as the elect of God, holy & Beloved, put on tender mercy, kindness humbleness of mind, meekness, long-suffering, forbearing one Another, forgiving one Another,
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Wherefore not vnfitly is this Sacrament called the Communion, to shew that there would bee a holy and blessed agreement amongst those that come therevnto yt they come in loue, with one hart & mind,
Wherefore not unfitly is this Sacrament called the Communion, to show that there would be a holy and blessed agreement among those that come thereunto that they come in love, with one heart & mind,
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And as Iosephs brethren were welcom for Beniamins sake, euen so are all duties accepted for Loues sake, otherwise what will it profit a man to heare, to reade, to pray, receiue the Sacrament, &c:
And as Joseph's brothers were welcome for Benjamites sake, even so Are all duties accepted for Loves sake, otherwise what will it profit a man to hear, to read, to pray, receive the Sacrament, etc.:
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Seeing then that loue, is so excellent a gift & grace of God, as that it ministreth vnto vs the certaine assurance of our election, that wee are the Sons of God, that it is it, that seasons all our actions in Gods seruice,
Seeing then that love, is so excellent a gift & grace of God, as that it Ministereth unto us the certain assurance of our election, that we Are the Sons of God, that it is it, that seasons all our actions in God's service,
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Oh how shoulde this cause vs to labour for this excellent grace, that we Put on tender mercy, kindenesse, humblenesse of minde, meekenesse, long Suffering &c,
O how should this cause us to labour for this excellent grace, that we Put on tender mercy, kindness, humbleness of mind, meekness, long Suffering etc.,
This may serue to •eproue those that are growne •uen rustie, with rancor and ma•ce towards their bretheren, that •ake euery small occasion or •espasse, occasion sufficient of •llings out amongst them, such •en deceiue themselues,
This may serve to •eproue those that Are grown •uen rusty, with rancour and ma•ce towards their brethren, that •ake every small occasion or •espasse, occasion sufficient of •llings out among them, such •en deceive themselves,
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If thou remember that thy brother hath ought against thee &c. stand not vpon such tearmes but goe thou to him, looke not for him to come to thee first,
If thou Remember that thy brother hath ought against thee etc. stand not upon such terms but go thou to him, look not for him to come to thee First,
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Otherwise with what hart cans• thou pray, forgiue vs our trespasses, as we forgiue them that trespass• against vs. Doest thou not pray the Lord to hasten thy destruction,
Otherwise with what heart cans• thou pray, forgive us our Trespasses, as we forgive them that trespass• against us Dost thou not pray the Lord to hasten thy destruction,
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Now if wee finde our selues •urnished with some competent •easure of Knowledge, Faith, Repentance, and Loue, as you haue heard, all which are required to the due receiuing of this Sacrament, wee may then with comfort come vnto it.
Now if we find our selves •urnished with Some competent •easure of Knowledge, Faith, Repentance, and Love, as you have herd, all which Are required to the due receiving of this Sacrament, we may then with Comfort come unto it.
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and desire to increase in our Knowledge, to be strengthened in our Faith, to bee bettered in our Repentance, &c. Heere we are called to the liuing Fountaine, from whence we may looke to haue supply made vnto all our wants.
and desire to increase in our Knowledge, to be strengthened in our Faith, to be bettered in our Repentance, etc. Here we Are called to the living Fountain, from whence we may look to have supply made unto all our Wants.
and his Son Christ, and the meanes of our redemption, that we haue not our harts truely touched with our sinnes and that we are not at peace with men, better not come;
and his Son christ, and the means of our redemption, that we have not our hearts truly touched with our Sins and that we Are not At peace with men, better not come;
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WHen wee haue Examined our soules, and prepared our harts, and bring the true VVedding garment of Knowledge, Faith, Repentance, and Loue: then wee are to come to this holy banquet and feast of our soules.
WHen we have Examined our Souls, and prepared our hearts, and bring the true Wedding garment of Knowledge, Faith, Repentance, and Love: then we Are to come to this holy banquet and feast of our Souls.
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And the necessity of this wil appeare, if we do but consider, how straightly the Lord inioyned the people of the Iewes the obseruation of the types of both the Sacraments.
And the necessity of this will appear, if we do but Consider, how straightly the Lord enjoined the people of the Iewes the observation of the types of both the Sacraments.
Such as was Circumcision vnder the Lawe, when the Lord commanded the vncircumcised Man-child (that was not circumcised according to the ordinance of the Lorde) to bee cut off from his people, as one that had broken the Couenant.
Such as was Circumcision under the Law, when the Lord commanded the uncircumcised Manchild (that was not circumcised according to the Ordinance of the Lord) to be Cut off from his people, as one that had broken the Covenant.
now then, if it hold so in the ceremony, then how much more in the Substance? But the Reasons that followe, will shewe the necessity of the same more clear•y.
now then, if it hold so in the ceremony, then how much more in the Substance? But the Reasons that follow, will show the necessity of the same more clear•y.
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First, the receiuing of this Sa•rament in a holy manner, is a •rincipall part of Gods worship •nd seruice, which euery Christi•n is bounde to perfourme.
First, the receiving of this Sa•rament in a holy manner, is a •rincipall part of God's worship •nd service, which every Christi•n is bound to perform.
For in vain do they worship me, teaching for Doctrine, men precepts. Now one principal part of his worship consists in the due receiuing of this sacrament,
For in vain do they worship me, teaching for Doctrine, men Precepts. Now one principal part of his worship consists in the due receiving of this sacrament,
Yet notwithstanding, this Sacrament may truely be sayde to bee a Conduit, to conuay the grace of regeneration and remission of sins vnto the true beleeuer:
Yet notwithstanding, this Sacrament may truly be said to be a Conduit, to convey the grace of regeneration and remission of Sins unto the true believer:
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Euen as the Princes Letters are saide to saue the life of a malefactor, whereas indeede, they doe but signifie the Princes pleasure that he shall be saued.
Even as the Princes Letters Are said to save the life of a Malefactor, whereas indeed, they do but signify the Princes pleasure that he shall be saved.
And •he Lord working grace in the hearts of his seruants, hath •n his wisedome appoynted the •ord, Sacraments, prayer &c. to •e the meanes for the effecting of •he same.
And •he Lord working grace in the hearts of his Servants, hath •n his Wisdom appointed the •ord, Sacraments, prayer etc. to •e the means for the effecting of •he same.
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Thirdly, this Sacrament is a •onfirmation of our couenant, •nd serues to bee a seale of the •ame, betweene God and vs, that •e will be our God, and wee will •ecome his people, by the which •s by a most sure and certaine •ledge giuen on Gods part, and •eceiued on ours, God of his •reat mercy, doth as it were ••nd himself to vs by an euerlast•g decree to bee our God,
Thirdly, this Sacrament is a •onfirmation of our Covenant, •nd serves to be a seal of the •ame, between God and us, that •e will be our God, and we will •ecome his people, by the which •s by a most sure and certain •ledge given on God's part, and •eceiued on ours, God of his •reat mercy, does as it were ••nd himself to us by an euerlast•g Decree to be our God,
and appoint a day to seale the writinges, who woulde not giue attendance, or rather what great ingratitude, were it for a man not to come at the time appointed,
and appoint a day to seal the writings, who would not give attendance, or rather what great ingratitude, were it for a man not to come At the time appointed,
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The very day •nd time of the Administration •f this Sacrament of the Lords •upper, what is it but the sea•ng day wherein the Lord offers •o confirme his graunt vnto vs, •nd to stablish that his couenant, •hat ingratitude then shall wee •e guiltie off,
The very day •nd time of the Administration •f this Sacrament of the lords •upper, what is it but the sea•ng day wherein the Lord offers •o confirm his grant unto us, •nd to establish that his Covenant, •hat ingratitude then shall we •e guilty off,
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And surely this Sinne of wil•ll refusing or abstaining from •e Lords Table is not all one, •ut it hath many other sinnes at•nding vpon it, and accompa•ying it.
And surely this Sin of wil•ll refusing or abstaining from •e lords Table is not all one, •ut it hath many other Sins at•nding upon it, and accompa•ying it.
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First such men as doe wilfully abstaine and absent themselues, doe contemne and despise the commandement of Christ himselfe, who hath commanded al to doe this.
First such men as doe wilfully abstain and absent themselves, do contemn and despise the Commandment of christ himself, who hath commanded all to do this.
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Secondly, such make light account and despise the memor• of the blessed death and passio• of Iesus Christ, which hee s• straightly commaunded vs to keepe in memory,
Secondly, such make Light account and despise the memor• of the blessed death and passio• of Iesus christ, which he s• straightly commanded us to keep in memory,
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Who • great measure and deepe com•assion towards our poore soules •oth afforde vs such props and •ayes, to support our weake •ith, as this Sacrament is.
Who • great measure and deep com•assion towards our poor Souls •oth afford us such props and •ayes, to support our weak •ith, as this Sacrament is.
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Fourthly, such bee guiltie of 〈 ◊ 〉 contempte of the price of their redemption euen the most precious body and bloud of Christ, which is offered in this sacrament vnto euery true beleeuer.
Fourthly, such be guilty of 〈 ◊ 〉 contempt of the price of their redemption even the most precious body and blood of christ, which is offered in this sacrament unto every true believer.
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but are meanes likewise ordained of God, to helpe ye weakenes of our faith, and to neglect or lightly to esteeme of these, doth manifestly declare yt such men haue either no faith,
but Are means likewise ordained of God, to help you weakness of our faith, and to neglect or lightly to esteem of these, does manifestly declare that such men have either no faith,
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And thus you haue seene how •any sinnes such men are guilty of, as neglect the due receiuing of this holy Sacrament, which must be duly considered of vs,
And thus you have seen how •any Sins such men Are guilty of, as neglect the due receiving of this holy Sacrament, which must be duly considered of us,
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But haue some excuses for themselues, I desir• therefore breefely to remou• some of the cheefest of them, an• so come to the further vses to b• made of this poynt. Obiections answered.
But have Some excuses for themselves, I desir• Therefore briefly to remou• Some of the chiefest of them, an• so come to the further uses to b• made of this point. Objections answered.
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This first and most common excuse, men haue for themselue• is they are not prepared, & the knowe that it is a dangero•• thing to come vnprepared, succate and drinke their owne damnation.
This First and most Common excuse, men have for themselue• is they Are not prepared, & the know that it is a dangero•• thing to come unprepared, succate and drink their own damnation.
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And therefore away with such excuses, which are but demonstrations of a graceles hart, & no better then Fig leaues, that shall neuer hide thy nakednes from the eyes of the almighty:
And Therefore away with such excuses, which Are but demonstrations of a graceless heart, & no better then Fig leaves, that shall never hide thy nakedness from the eyes of the almighty:
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Secondly, others thinke the haue better ground for their abstinence, some businesse or othe• that is in hand that must be se• vnto, like vnto those in the go•pel;
Secondly, Others think thee have better ground for their abstinence, Some business or othe• that is in hand that must be se• unto, like unto those in the go•pel;
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one that must be excused b•cause he had bought a farme, •nother fiue yoke of Oxen, a thi• that had married a wife, a• therefore could not come, these haue some iorney to ride,
one that must be excused b•cause he had bought a farm, •nother fiue yoke of Oxen, a thi• that had married a wife, a• Therefore could not come, these have Some journey to ride,
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What shall it profite a man to win the whole worlde, and to lose his owne Soule? Is not thy Soule more precious vnto thee then thy body? and ye welfare of the one to be preferred before the welfare of ye other,
What shall it profit a man to win the Whole world, and to loose his own Soul? Is not thy Soul more precious unto thee then thy body? and you welfare of the one to be preferred before the welfare of the other,
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make not light account then of ye Lords gracious cal, neither belike those prophane Gadarens, to prefer thy Swine before Christ I meane, the world before thy saluation.
make not Light account then of the lords gracious call, neither belike those profane Gadarenes, to prefer thy Swine before christ I mean, the world before thy salvation.
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Dare you not come? Dare you pretend Religion and conscience in abstaining, especially vpon this ground, that you are not in Charity? Whose fault is it that thou art not in charity • thy owne.
Dare you not come? Dare you pretend Religion and conscience in abstaining, especially upon this ground, that you Are not in Charity? Whose fault is it that thou art not in charity • thy own.
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Art thou not required to forgiue thy brother his trespasses, and to goe and bee reconciled to thy brother? yea though hee hath trespassed against thee, and iniured thee.
Art thou not required to forgive thy brother his Trespasses, and to go and be reconciled to thy brother? yea though he hath trespassed against thee, and injured thee.
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For where there is true Sanctification in the hart of any, such a one is euer conscionable •n the vse of such meanes as are •ppoynted of GOD, for the increase of grace:
For where there is true Sanctification in the heart of any, such a one is ever conscionable •n the use of such means as Are •ppoynted of GOD, for the increase of grace:
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If this complaint or the like, proceede from an inward feeling of their wants, and from a hart truely humbled for them, hauing in them a hungring and thirstie desire after Christ and his righteousnesse,
If this complaint or the like, proceed from an inward feeling of their Wants, and from a heart truly humbled for them, having in them a hungering and thirsty desire After christ and his righteousness,
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And therefore, for the endlesse comfort and consolation of such that are thus humbled and deiected through the conscience of their owne wants: Consider
And Therefore, for the endless Comfort and consolation of such that Are thus humbled and dejected through the conscience of their own Wants: Consider
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for the gracelesse and faithlesse doe seldome or neuer find any such defects in them. Secondly, Christ inuiteth such poore soules vnto him, saying: Come vnto me &c.
for the graceless and faithless do seldom or never find any such defects in them. Secondly, christ Inviteth such poor Souls unto him, saying: Come unto me etc.
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Doe not then discourage thy self more then there is cause, but come, O come vnto this heauenly banket & feast of thy soule, where thou hast a promise, that by the conscionable and holy vse of this ordinance, thou shalt haue thy faith strengthened, thy repentance increased,
Do not then discourage thy self more then there is cause, but come, Oh come unto this heavenly banquet & feast of thy soul, where thou hast a promise, that by the conscionable and holy use of this Ordinance, thou shalt have thy faith strengthened, thy Repentance increased,
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and all other graces of God confirmed in thee, to thy endlesse comfort. Some againe obiect that the Iewes receiued ye passeouer, but once in the yeare.
and all other graces of God confirmed in thee, to thy endless Comfort. some again Object that the Iewes received you passover, but once in the year.
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for so •ith our Sauiour, So oft as ye shall •te of this bread &c, And as for •is Annuall communicating, is •ow hatcht in time of popery in •e infancy of the Church,
for so •ith our Saviour, So oft as you shall •te of this bred etc., And as for •is Annual communicating, is •ow hatched in time of popery in •e infancy of the Church,
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And last of all this may serue •r matter of singular consolatiō •to the godly that make con•ience of this duty, that hunger •d thirst after this spirituall •nquet, more then their ap•ointed foode:
And last of all this may serve •r matter of singular consolation •to the godly that make con•ience of this duty, that hunger •d thirst After this spiritual •nquet, more then their ap•ointed food:
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And therfore in Gods name le• this bee an incouragement vnto vs, to Draw neare vnto God, seeing he will draw neare vnto vs. And although we cannot prepare ou• selues as we would,
And Therefore in God's name le• this be an encouragement unto us, to Draw near unto God, seeing he will draw near unto us And although we cannot prepare ou• selves as we would,
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Yet when we labour after holinesse, and Sanctification of life, let vs come and not bee discouraged, the Lord will be mercifull vnto vs, though we are not cleansed according to the purification of the Sanctu•ry.
Yet when we labour After holiness, and Sanctification of life, let us come and not be discouraged, the Lord will be merciful unto us, though we Are not cleansed according to the purification of the Sanctu•ry.
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That after a man hath exami••d himselfe as before, and finds ••mselfe in some measure fitted 〈 ◊ 〉 Knowledg, faith, Repentance, •d Loue, then he may come,
That After a man hath exami••d himself as before, and finds ••mselfe in Some measure fitted 〈 ◊ 〉 Knowledge, faith, Repentance, •d Love, then he may come,
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The foolish Virgins seemed •o exspect the Brid-gromes comming, but in asmuch as their Oyle was spent and their Lampes gone •ut, they were taken vnprepa•ed,
The foolish Virgins seemed •o expect the Bridegrooms coming, but in as as their Oil was spent and their Lamps gone •ut, they were taken vnprepa•ed,
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These •nd the like examples, whereof •he Scriptures are full, they all •erue as a cloud of witnesses, to •onfirme vnto vs the vndoubted •ruth of this doctrine, that it is •ot sufficient yt a man come vnto •his Sacrament of Christs Sup•er,
These •nd the like Examples, whereof •he Scriptures Are full, they all •erue as a cloud of Witnesses, to •onfirme unto us the undoubted •ruth of this Doctrine, that it is •ot sufficient that a man come unto •his Sacrament of Christ Sup•er,
and so ioyne with the rest of Gods people in receiuing of the ••me, but he must So come, yt is ••ted and prepared by a godly •xamination as before. The reasons follow.
and so join with the rest of God's people in receiving of the ••me, but he must So come, that is ••ted and prepared by a godly •xamination as before. The Reasons follow.
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Secondly, such a one as come prepared as he ought, may safely exspect a blessing from God, wh• hath promised to adde a blessing to all that come prepared vnto his ordinances,
Secondly, such a one as come prepared as he ought, may safely expect a blessing from God, wh• hath promised to add a blessing to all that come prepared unto his ordinances,
Oh how shoulde this humble euery one of vs, that haue many times come and partaked of this royall feast and supper of the Lord, without our wedding garment;
O how should this humble every one of us, that have many times come and partaked of this royal feast and supper of the Lord, without our wedding garment;
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Secondly, this may serue for matter of terror vnto all wicked and vngodly men, that make no conscience of this duety, who either seldome or neuer come to this holy ordinance of God,
Secondly, this may serve for matter of terror unto all wicked and ungodly men, that make no conscience of this duty, who either seldom or never come to this holy Ordinance of God,
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What though the Lord in this Sacrament doe offer vnto them his owne Son, and the benefites of his passion, remission of sinnes, redemption, his Spirit, and Kingdome.
What though the Lord in this Sacrament do offer unto them his own Son, and the benefits of his passion, remission of Sins, redemption, his Spirit, and Kingdom.
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Thirdly and lastly, this may minister matter of singular ioy and consolation vnto the godly, that labour to prepare themselues, and seeke to put away their sinnes by godly sorrowe.
Thirdly and lastly, this may minister matter of singular joy and consolation unto the godly, that labour to prepare themselves, and seek to put away their Sins by godly sorrow.
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Now because the heart of man is deceitfull aboue all things, and we are ready to deceiue our selues heerein, I shall very shortly propound such degrees of grace,
Now Because the heart of man is deceitful above all things, and we Are ready to deceive our selves herein, I shall very shortly propound such Degrees of grace,
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First, they must see their wants, this is required in euery one, to haue their vnderstādings enlightened, by the which they come •o see what God requireth,
First, they must see their Wants, this is required in every one, to have their understandings enlightened, by the which they come •o see what God requires,
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and this is indeede 〈 ◊ 〉 first step to true repentance and •ound conuersion, to attaine to •he sight of our owne wandring, •nd is one of the smallest degrees •f grace that can be in any.
and this is indeed 〈 ◊ 〉 First step to true Repentance and •ound conversion, to attain to •he sighed of our own wandering, •nd is one of the Smallest Degrees •f grace that can be in any.
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There is euer in the heart of an hypocrit some secret sin or other ye which howsoeuer in his iudgement he knoweth to be a sin, yet in his affection he could wish it were no sinne, that so he might liue in the same without controlment,
There is ever in the heart of an hypocrite Some secret since or other you which howsoever in his judgement he Knoweth to be a since, yet in his affection he could wish it were no sin, that so he might live in the same without controlment,
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for this appeares by his often relaps into the same sin, whe• as ye child of God is content tha• the sacrificing knife of the Law, shold be applyed to the throat o• euery sin,
for this appears by his often relapse into the same since, whe• as you child of God is content tha• the sacrificing knife of the Law, should be applied to the throat o• every since,
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and in him whose hart is truly seasoned with grace: as for others, they are able to practice more excellent degrees of Mortification and Sanctification.
and in him whose heart is truly seasoned with grace: as for Others, they Are able to practice more excellent Degrees of Mortification and Sanctification.
The Manner as the Matter of Gods seruice is to be looked after, •nd hence is it, that many men •auing performed the outward worke of some commendable duty,
The Manner as the Matter of God's service is to be looked After, •nd hence is it, that many men •auing performed the outward work of Some commendable duty,
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The people of the Iewes per•ormed many thinges in them•elues commendable, yet haue•ng their faylings in some perti•ulars, the Lord did abhor both •hem and their seruices,
The people of the Iewes per•ormed many things in them•elues commendable, yet haue•ng their failings in Some perti•ulars, the Lord did abhor both •hem and their services,
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and with a willing minde &c And the same doth Salomon againe in his time giue touching Gods worship, When thou goest into the house of God, take heede to thy feete.
and with a willing mind etc. And the same does Solomon again in his time give touching God's worship, When thou goest into the house of God, take heed to thy feet.
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These present texts of Scripture, and the like, whereof the Scriptures are full, they all serue to confirme vnto vs the vndoubted truth of this doctrine, that circumstances are to bee regarded in Gods seruice,
These present texts of Scripture, and the like, whereof the Scriptures Are full, they all serve to confirm unto us the undoubted truth of this Doctrine, that Circumstances Are to be regarded in God's service,
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and •tuffe their Sermons with philo•ophy, and the vaine fantacies of mans braine, and so in prayer, when men will seeme, to Drawe neere vnto God with their lipps,
and •tuffe their Sermons with philo•ophy, and the vain fantacies of men brain, and so in prayer, when men will seem, to Draw near unto God with their lips,
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or that God beeing a Spirit must be worshipped spiritually, we conclud ye circumstancs in Gods seruice, must bee regarded of vs, that so holy duties may bee performed holily.
or that God being a Spirit must be worshipped spiritually, we conclude you circumstancs in God's service, must be regarded of us, that so holy duties may be performed holily.
And so if once or twice •t the most in the whole yeare, •hey partake of this Sacrament, what would we more? although (poore Soules) in the meane •ime they haue but offered the Sacrifice of Fooles, and the Lord one day will say vnto such, Who hath required these things at your hands? yet heerein they thinke they highly honour God, neuer regarding how or after what manner they come therevnto.
And so if once or twice •t the most in the Whole year, •hey partake of this Sacrament, what would we more? although (poor Souls) in the mean •ime they have but offered the Sacrifice of Fools, and the Lord one day will say unto such, Who hath required these things At your hands? yet herein they think they highly honour God, never regarding how or After what manner they come thereunto.
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Seccondly, this may serue for our instruction, to teach vs to learne what circumstances are required in euery duty, and how and after what manner wee should performe the same, both in publick and priuate, the hearing of the word, receiuing of this Sacrament, Prayer, Singing o• Psalmes, &c, that so performing them aright both for matter and manner,
Seccondly, this may serve for our instruction, to teach us to Learn what Circumstances Are required in every duty, and how and After what manner we should perform the same, both in public and private, the hearing of the word, receiving of this Sacrament, Prayer, Singing o• Psalms, etc., that so performing them aright both for matter and manner,
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The first is an outward partaking of the outward signe of Bread & Wine carnally, which indeede a wicked man may doe which doth reape no benef•• nor comfort thereby,
The First is an outward partaking of the outward Signen of Bred & Wine carnally, which indeed a wicked man may do which does reap no benef•• nor Comfort thereby,
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And it is an action the Soule, when as wee doe by faith apply Iesus Christ his death and passion vnto our own soules in particular, beleeuing that hee dyed for our sinnes, and rose againe for our iustification: According to that of Iohn:
And it is an actium the Soul, when as we do by faith apply Iesus christ his death and passion unto our own Souls in particular, believing that he died for our Sins, and rose again for our justification: According to that of John:
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And indeede, Christ attribueth the same fruite and effect to •hem that beleeue in him, that •e doth to them that eate his bo•y and drinke his bloud, to teach •s, that by eating and drinking, •e meaneth nothing but belee•ng.
And indeed, christ attribueth the same fruit and Effect to •hem that believe in him, that •e does to them that eat his bo•y and drink his blood, to teach •s, that by eating and drinking, •e means nothing but belee•ng.
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And how could this be, but onely by faith, resting vpon the promises of Christs comming, that it was hee alone tha• should take away the sinnes o• the Worlde.
And how could this be, but only by faith, resting upon the promises of Christ coming, that it was he alone tha• should take away the Sins o• the World.
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Loe this is one 〈 ◊ 〉 ye most excellentest ordinance of God, that he hath sanctified to the same end, which in all holy obedience wee are bound to vse,
Loe this is one 〈 ◊ 〉 you most excellentest Ordinance of God, that he hath sanctified to the same end, which in all holy Obedience we Are bound to use,
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And indeed• inasmuch as the fruite and benefit thereof doth appertaine vnto a spirituall and eternall life, wicked men cannot thus partake o• Christ in this Sacrament.
And indeed• inasmuch as the fruit and benefit thereof does appertain unto a spiritual and Eternal life, wicked men cannot thus partake o• christ in this Sacrament.
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The• wante a hand to lay holde o• Christ, a mouth to receiue Chris• a stomack to disgest Christ, a•• can only ta•• of the outward el•ments of Bread and Wine, to the preseruation of a temporall life:
The• want a hand to lay hold o• christ, a Mouth to receive Chris• a stomach to digest christ, a•• can only ta•• of the outward el•ments of Bred and Wine, to the preservation of a temporal life:
But this point was suf•ciently declared in that part of •he communicants examination •hich shewed the great necessity •f faith to the due receiuing of his Sacrament. The vses follow.
But this point was suf•ciently declared in that part of •he communicants examination •hich showed the great necessity •f faith to the due receiving of his Sacrament. The uses follow.
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Vnto some this Sacrament is a sauou• of Life vnto Life, vnto others the wofull sauour of Death vnto Death: and eating the same vnworthily, eate and drinke Iudgement vnto themselues.
Unto Some this Sacrament is a sauou• of Life unto Life, unto Others the woeful savour of Death unto Death: and eating the same unworthily, eat and drink Judgement unto themselves.
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and in whose liues there ap•eares not the worke of Sancti•ication, all are not indifferent• alike to be admitted for that •ere to make ye Church of Christ 〈 ◊ 〉 Stye of Swine: No, Holy things ••e not to be giuen to Dogs. A naked sword in the hand of a child or mad-man that cannot vse it.
and in whose lives there ap•eares not the work of Sancti•ication, all Are not indifferent• alike to be admitted for that •ere to make you Church of christ 〈 ◊ 〉 Stye of Swine: No, Holy things ••e not to be given to Dogs. A naked sword in the hand of a child or madman that cannot use it.
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I as the Minister of Christ, and in hi• stead, do by these Seales assure thee that thou art the childe of God, ••member of Christ, who is wholly thine,
I as the Minister of christ, and in hi• stead, do by these Seals assure thee that thou art the child of God, ••member of christ, who is wholly thine,
And for this cause it is well pro•ided in our Church in this and, that the Minister must not onely examine such as hee admitteth vnto the Lords Table, •ut also refuse such as he findeth •o bee ignorant,
And for this cause it is well pro•ided in our Church in this and, that the Minister must not only examine such as he admitteth unto the lords Table, •ut also refuse such as he finds •o be ignorant,
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So yt, what Minister can admit such, but •ust incur Gods heauy displea•ure, abuse his Sacred ordinance, •reeue Gods faithfull people, •ncourage others in sin,
So that, what Minister can admit such, but •ust incur God's heavy displea•ure, abuse his Sacred Ordinance, •reeue God's faithful people, •ncourage Others in since,
This may minister matter of singuler comfort and consolation vnto the Godly, in time of •ryall, tribulation, Sicknesse and •ther aduersitie, to consider, •hat howsoeuer by sicknesse, per•ecution, imprisonment &c, they •ay bee kept from partaking of •is holy banquet, they cannot •e kept from partaking of Christ •y faith,
This may minister matter of singular Comfort and consolation unto the Godly, in time of •ryall, tribulation, Sickness and •ther adversity, to Consider, •hat howsoever by sickness, per•ecution, imprisonment etc., they •ay be kept from partaking of •is holy banquet, they cannot •e kept from partaking of christ •y faith,
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and howsoeuer they •ay be seperated from the con•regation and societie of the faithful, yet they haue stil a secret and sweete fellowship & societie with Christ their head, who will accept of the will for the deede,
and howsoever they •ay be separated from the con•regation and society of the faithful, yet they have still a secret and sweet fellowship & society with christ their head, who will accept of the will for the deed,
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For this word Eate and Drinke serues to set out vnto vs our Spirituall vnion and communion that we haue with Christ, being made now bone of his bone, and flesh of his flesh.
For this word Eat and Drink serves to Set out unto us our Spiritual Union and communion that we have with christ, being made now bone of his bone, and Flesh of his Flesh.
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So as ye true beleeuer becomes now assured that Christ Iesus with all the merits of his death and passion, becomes to be his righteousnesse and obedience,
So as you true believer becomes now assured that christ Iesus with all the merits of his death and passion, becomes to be his righteousness and Obedience,
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The cup of blessing (saith Paul) which we blesse ▪ is it not the communion of the bloud of Christ? And the bread which we breake, is it not the communion of the body of Christ? And the Bread and wine, are not onely pleadges of what shall bee bestowed vpon •s,
The cup of blessing (Says Paul) which we bless ▪ is it not the communion of the blood of christ? And the bred which we break, is it not the communion of the body of christ? And the Bred and wine, Are not only pledges of what shall be bestowed upon •s,
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But th• spirit of God in some one plac• or other doth borrowe a comparison from the same, to expres• our vnion and communion tha• wee haue with Christ.
But th• Spirit of God in Some one plac• or other does borrow a comparison from the same, to expres• our Union and communion tha• we have with christ.
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and haue •uer seene each other, yet are •otwithstanding knit together • the bond of one spirit into an •ly Communion, and haue in •em a fellow feeling of the miseries one of another.
and have •uer seen each other, yet Are •otwithstanding knit together • the bound of one Spirit into an •ly Communion, and have in •em a fellow feeling of the misery's one of Another.
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There needes not any corporall presence for the effecting of this vnion, his spirite is sufficient while we abide heere, which is giuen to all that truely beleeue.
There needs not any corporal presence for the effecting of this Union, his Spirit is sufficient while we abide Here, which is given to all that truly believe.
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That the Lord Iesus Christ, who sanctified o• Nature, that hee might assum• it, hee will also sanctifie vs, i• asmuch as hee hath vnited vs vnto himselfe.
That the Lord Iesus christ, who sanctified o• Nature, that he might assum• it, he will also sanctify us, i• as as he hath united us unto himself.
and not haue the running sores of our corruptions stayd, and more and more solued in vs, by the worke of Gods Spirite that is in vs. Secondly, we haue by our vnion with Christ, a communion of estates;
and not have the running sores of our corruptions stayed, and more and more solved in us, by the work of God's Spirit that is in us Secondly, we have by our Union with christ, a communion of estates;
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for being vnited vnto him, he must needes be touched with compassion of our infirmities. This is clearely to be seene in a naturall body, as the Apostle witnesseth:
for being united unto him, he must needs be touched with compassion of our infirmities. This is clearly to be seen in a natural body, as the Apostle Witnesseth:
There being a most sweete and secret sympathy betwixt Christ and his members, so as to persecute them, is to persecute him, he still partaking with them in their weale or woe; a sweete comfort.
There being a most sweet and secret Sympathy betwixt christ and his members, so as to persecute them, is to persecute him, he still partaking with them in their weal or woe; a sweet Comfort.
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Thirdly, we haue by vertue of this vnion and coniunction with Christ, a most certaine assurance of the resurrection of these our bodies to life eternal, for so saith the Apostle;
Thirdly, we have by virtue of this Union and conjunction with christ, a most certain assurance of the resurrection of these our bodies to life Eternal, for so Says the Apostle;
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If the spirite of him that raysed vp Iesus from the dead dwel in you, he that raysed vp Christ from the dead, shall also quicken your mortall bodies, by his Spirite that dwelleth in you.
If the Spirit of him that raised up Iesus from the dead dwell in you, he that raised up christ from the dead, shall also quicken your Mortal bodies, by his Spirit that dwells in you.
And last of all, this our vnion with Christ, vvhat doeth it but assure vs of the grace of perseuerance, that we shall holde out firme and constant vnto the ende,
And last of all, this our Union with christ, what doth it but assure us of the grace of perseverance, that we shall hold out firm and constant unto the end,
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And surely in time of temptation, this is a sure stay vnto Gods people, to consider the manifold priuiledges that follow such as are vnited vnto Christ.
And surely in time of temptation, this is a sure stay unto God's people, to Consider the manifold privileges that follow such as Are united unto christ.
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It is Bread then that we eate, •nd it is Wine that wee drinke, •wo of ye most excellent creatures •hat God ordained for the vse 〈 ◊ 〉 comfort of mans life, the one, • strengthen mans heart. The o•er, to glad mans heart. For vse •nd comfort, what would wee •aue more,
It is Bred then that we eat, •nd it is Wine that we drink, •wo of the most excellent creatures •hat God ordained for the use 〈 ◊ 〉 Comfort of men life, the one, • strengthen men heart. The o•er, to glad men heart. For use •nd Comfort, what would we •aue more,
That the true beleeuer that •rtakes of Christ, as euery true ••leeuer doth in this Sacrament, shall find him euery way a sufficient Sauiour, whatsoeuer our wants are, wee shall here finde a Supply made vnto them all; for the weake;
That the true believer that •rtakes of christ, as every true ••leeuer does in this Sacrament, shall find him every Way a sufficient Saviour, whatsoever our Wants Are, we shall Here find a Supply made unto them all; for the weak;
For the sorrowfull here is Wine to comfort them, And thus doth the Lord by his prophet Esay make a free and a large profer of his heauenly graces vnto his Church,
For the sorrowful Here is Wine to Comfort them, And thus does the Lord by his Prophet Isaiah make a free and a large proffer of his heavenly graces unto his Church,
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And ye that haue no siluer come buy and eate, come I say, buy Wine and Milke without money &c. Whereby Wine and Milke &c. are to bee vnderstood the graces of Gods spirit,
And you that have no silver come buy and eat, come I say, buy Wine and Milk without money etc. Whereby Wine and Milk etc. Are to be understood the graces of God's Spirit,
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yea such good things as wil fit euery man• turne, according to their seuerall necessities. Some haue Sorrowfull hearts, for such he hath wine to comfort them.
yea such good things as will fit every man• turn, according to their several necessities. some have Sorrowful hearts, for such he hath wine to Comfort them.
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It shall little auaile to goe to Saints or Angels, or the Virgin Mary, to procure a pardon from the Pope, indulgence &c. in asmuch as for al our wants, of what nature soeuer, here we may haue supply. The reasons followes.
It shall little avail to go to Saints or Angels, or the Virgae Marry, to procure a pardon from the Pope, indulgence etc. in as as for all our Wants, of what nature soever, Here we may have supply. The Reasons follows.
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Secondly, God the Father i• he that was offended with mankinde, for his disobedience, and he it is, yt threatneth the curse an• ••flicteth the punishment,
Secondly, God the Father i• he that was offended with mankind, for his disobedience, and he it is, that threatens the curse an• ••flicteth the punishment,
now •ath not he appoynted his own •onne to bee our peace-maker? •• worke-mans reconciliation? •nd to make Attonment for vs? •ow then can he but be pleased •ith his owne sacrifice,
now •ath not he appointed his own •onne to be our peacemaker? •• workmans reconciliation? •nd to make Atonement for us? •ow then can he but be pleased •ith his own sacrifice,
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and to the end•sse comfort of euery christian •ule may settle our iudgements, ••d comfort our consciences, ••at Christ is euery way a suffici•t Sauiour vnto the true belee•r, that As by ones mans disobedi•ce many became sinners,
and to the end•sse Comfort of every christian •ule may settle our Judgments, ••d Comfort our Consciences, ••at christ is every Way a suffici•t Saviour unto the true belee•r, that As by ones men disobedi•ce many became Sinners,
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And vnto all that hath bee• said, may be added the wonderfull loue of Iesus Christ toward his Church and people, who a• hee is a Prince of wonderful• riches, power and glory, bein• the Soueraigne Lord of al thing• and hath in his power and po•session great varitie of all goo• things.
And unto all that hath bee• said, may be added the wonderful love of Iesus christ towards his Church and people, who a• he is a Prince of wonderful• riches, power and glory, bein• the Sovereign Lord of all thing• and hath in his power and po•session great variety of all goo• things.
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Oh no, the Lord is very bountifull and needes not to be sparing as man in his gifts, in asmuch as in him lie hid all the treasures of life and of happinesse.
O no, the Lord is very bountiful and needs not to be sparing as man in his Gifts, in as as in him lie hid all the treasures of life and of happiness.
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and •o relye vppon the merits of •aints and Angels, and so patch •nd peece out their owne merits •ith others, denying the free iu•ification of a sinner by Christ alone, a Doctrine;
and •o rely upon the merits of •aints and Angels, and so patch •nd piece out their own merits •ith Others, denying the free iu•ification of a sinner by christ alone, a Doctrine;
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then the which, what can bee more derogatory to the bloud of Christ, when men shall mingle heauen and earth together, the merits of fraile men, with the al-sufficient sufferings of Iesus Christ.
then the which, what can be more derogatory to the blood of christ, when men shall mingle heaven and earth together, the merits of frail men, with the All-sufficient sufferings of Iesus christ.
Le• Christ be our refuge, and to him let vs goe, heere wee may hau• supply made vnto them all Christ is a gracious helpe an• remedy vnto all afflicted consciences, hee hath promised t• satisfie the hungry,
Le• christ be our refuge, and to him let us go, Here we may hau• supply made unto them all christ is a gracious help an• remedy unto all afflicted Consciences, he hath promised t• satisfy the hungry,
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Note further heere, that the true Communicant is not onely to Eate, but to Eate and Drinke ▪ Christ deliuered both these signes, not onely the Bread, but the Wine also vnto the Disciples.
Note further Here, that the true Communicant is not only to Eat, but to Eat and Drink ▪ christ Delivered both these Signs, not only the Bred, but the Wine also unto the Disciples.
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Secondly, the true communicant ought to partake of both signes, and communicate vnder both kinds, in regard that Christs bloud was indifferently shed for all the faithfull;
Secondly, the true communicant ought to partake of both Signs, and communicate under both Kinds, in regard that Christ blood was indifferently shed for all the faithful;
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Thirdly, to receiue this Sacrament vnder one kind, is to make •he condition of Christians vn•er the Gospell, inferiour to the •state of the people of Israell vn•er the Law: For what sayth the •postle;
Thirdly, to receive this Sacrament under one kind, is to make •he condition of Christians vn•er the Gospel, inferior to the •state of the people of Israel vn•er the Law: For what say the •postle;
Now if any should aske, why Christ should make choyce of Bread and Wine, rather then any other creature, to represent his death and passion in this Sacrament.
Now if any should ask, why christ should make choice of Bred and Wine, rather then any other creature, to represent his death and passion in this Sacrament.
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Howbeit these elements doe but in part shadow out the same, the one being earthly, the other heauenly, the one seruing but to preserue a temporall life,
Howbeit these elements do but in part shadow out the same, the one being earthly, the other heavenly, the one serving but to preserve a temporal life,
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And heerein indeed do these signes make wonderfully for Gods glory, in that hee shoulde make choyce of such weake meanes, that so his glory might appeare.
And herein indeed do these Signs make wonderfully for God's glory, in that he should make choice of such weak means, that so his glory might appear.
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as that we should haue lost the substance, and ou• senses woulde haue beene more wrought vpon then our heartes, which the Lord in his wisedome hath preuented, in giuing vs these signes of Bread and Wine.
as that we should have lost the substance, and ou• Senses would have been more wrought upon then our hearts, which the Lord in his Wisdom hath prevented, in giving us these Signs of Bred and Wine.
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but that it is transubstantiated into the very body & bloud of Christ, a meer fable and fantasie, against all diuinity, philosophy, reason, sense, and experience.
but that it is Transubstantiated into the very body & blood of christ, a mere fable and fantasy, against all divinity, philosophy, reason, sense, and experience.
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then the signe must needes bee taken away, and the element ouerthrowne. Secondly, the Lord leads vs to the spirituall vse of this Sacrament by sense, thus:
then the Signen must needs be taken away, and the element overthrown. Secondly, the Lord leads us to the spiritual use of this Sacrament by sense, thus:
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that as the substance of the bread and wine receiued, strengtheneth and comforteth the body, euen so Christ receiued by faith, doeth nourish and strengthen the soule.
that as the substance of the bred and wine received, strengtheneth and comforts the body, even so christ received by faith, doth nourish and strengthen the soul.
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Now then, to take away the naturall vse of this sacrament, wherin can our faith be cōfirmed & strengthened, which euer relies vpon this in the vse of this Sacrament that as the bread and wine serueth to nourish and feede our bodies,
Now then, to take away the natural use of this sacrament, wherein can our faith be confirmed & strengthened, which ever relies upon this in the use of this Sacrament that as the bred and wine serveth to nourish and feed our bodies,
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so that while they take away the substance of bread and wine in this Sacrament, the very nature and spirituall vse of the Sacrament is taken away with it.
so that while they take away the substance of bred and wine in this Sacrament, the very nature and spiritual use of the Sacrament is taken away with it.
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how could it bee, that i• should not appeare vnto the outward senses? for our senses still apprehend the same to bee Bread and Wine. The eye seeth it, the taste deserneth it, to bee Bread and not flesh, to bee Win• and not bloud.
how could it be, that i• should not appear unto the outward Senses? for our Senses still apprehend the same to be Bred and Wine. The eye sees it, the taste deserneth it, to be Bred and not Flesh, to be Win• and not blood.
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So it maketh no lesse against such as conceiue there is nothing •ut bread to bee expected there, •nd this is, the condition of many thousands, that come •hereunto.
So it makes no less against such as conceive there is nothing •ut bred to be expected there, •nd this is, the condition of many thousands, that come •hereunto.
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Whereas the true beleeuer, beholds the Lord truly although not corporally to offer vnto him Iesus Christ, with al the precious merits of his death and obedience ▪ vnto his endelesse comfort,
Whereas the true believer, beholds the Lord truly although not corporally to offer unto him Iesus christ, with all the precious merits of his death and Obedience ▪ unto his endless Comfort,
though naturall men neither see nor feele it, inasmuch as they being not able to discerne of the Lords body, come vnto this Supper as to their appoynted and ordinary foode.
though natural men neither see nor feel it, inasmuch as they being not able to discern of the lords body, come unto this Supper as to their appointed and ordinary food.
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That is by eateing and drinking these holy mysteries vnworthily, that is vnprepared and vnreuerently, they doe thereby prouoke the Lord to plague and •unish them with some iudge•ent or other in this life, to ••ring them to the sight of their •innes,
That is by eating and drinking these holy Mysteres unworthily, that is unprepared and unreverently, they do thereby provoke the Lord to plague and •unish them with Some iudge•ent or other in this life, to ••ring them to the sighed of their •innes,
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•e one, the godly who thorow •egligence and carelesnesse, may ••me to to this Sacrament vn•ted and vnprepared, without •at reuerence and due respect •ey ought to shewe vnto such •cellent mysteries.
•e one, the godly who thorough •egligence and carelessness, may ••me to to this Sacrament vn•ted and unprepared, without •at Reverence and due respect •ey ought to show unto such •cellent Mysteres.
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The other, •icked and profane, that want •ith, and so come in their sins, ignorance, blindenesse, malice &c. vnto whome this ordinance of God is a sauour of death vnto death.
The other, •icked and profane, that want •ith, and so come in their Sins, ignorance, blindness, malice etc. unto whom this Ordinance of God is a savour of death unto death.
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And as the persons do differ so doe their punishments, the godly if they come vnprepared vnto this ordinance, withou• that godly examination and preparation they ought to mak• thereunto, the Lord wil not pass• by that sinne of theirs,
And as the Persons do differ so do their punishments, the godly if they come unprepared unto this Ordinance, withou• that godly examination and preparation they ought to mak• thereunto, the Lord will not pass• by that sin of theirs,
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but he will bee sure to chastise them so the same, they eate and drinke iudgement vnto themselues bu• what iudgement NONLATINALPHABET •fflictioni• iudgement of affliction, that is such stir vp the Lord to wrath,
but he will be sure to chastise them so the same, they eat and drink judgement unto themselves bu• what judgement •fflictioni• judgement of affliction, that is such stir up the Lord to wrath,
For whose vnreuerent pa• taking of this holy ordinanc• the Apostle saith in the ver• following, that many were wea• sicke and some of them taken away by death.
For whose unreverent pa• taking of this holy ordinanc• the Apostle Says in the ver• following, that many were wea• sick and Some of them taken away by death.
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But as for the punishment of wicked and vngodly men, it is certaine that such vnworthy receiuers, eate and drinke NONLATINALPHABET condemnation, iudgement of eternall condemnation vnto themselues, that is by that their vnreuerent and vnworthy receiuing of this so holy an ordinance, they sinne highly against God, which sinne of theirs, shall bee punished with no lesse punishment then with eternall condemnation.
But as for the punishment of wicked and ungodly men, it is certain that such unworthy Receivers, eat and drink condemnation, judgement of Eternal condemnation unto themselves, that is by that their unreverent and unworthy receiving of this so holy an Ordinance, they sin highly against God, which sin of theirs, shall be punished with no less punishment then with Eternal condemnation.
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Seeing the Apostle hath be•ore exhorted vnto that christian •uty of godly examination and preparation, that euery christian ought to make before hee come to partake of this holy ordinance,
Seeing the Apostle hath be•ore exhorted unto that christian •uty of godly examination and preparation, that every christian ought to make before he come to partake of this holy Ordinance,
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and now vseth such a reason to inforce the duety, as is taken from Gods Iustice and Iudgments, which for want thereof, hee will execute and inflict vpon them.
and now uses such a reason to enforce the duty, as is taken from God's justice and Judgments, which for want thereof, he will execute and inflict upon them.
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This is cleare by the practice of Almighty God himselfe with our first parents, Adam and Euah, who hauing giuen them but one Commandement to obserue, hee vseth a reason to bind vnto obedience,
This is clear by the practice of Almighty God himself with our First Parents, Adam and Eve, who having given them but one Commandment to observe, he uses a reason to bind unto Obedience,
But if that woulde not serue, the Lord addes one reason more, and that is taken from Gods iustice and vengeance, which otherwise will bee sure to follow:
But if that would not serve, the Lord adds one reason more, and that is taken from God's Justice and vengeance, which otherwise will be sure to follow:
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And why doeth the Spirit of God in the Scriptures, lay down so many examples before vs of Gods iustice and vengeance vppon the Angels which •ept not their first estate:
And why doth the Spirit of God in the Scriptures, lay down so many Examples before us of God's Justice and vengeance upon the Angels which •ept not their First estate:
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And this is the reason why the •postle heere doeth propounde •he iudgements of God vpon the •orinths, for that their vnreue••nt receiuing of this sacrament, to this ende, that all men that heare of the same might learne to feare,
And this is the reason why the •postle Here doth propound •he Judgments of God upon the •orinths, for that their vnreue••nt receiving of this sacrament, to this end, that all men that hear of the same might Learn to Fear,
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This is cleared by the Author of the Epistle to the Hebrewes, where he sayth, that If he that despised Moses Law, dyed without mercy, vnder two or three witnesses, Of how much sorer punishment shall he be worthy, which treadeth vnder foote the Sonne of God:
This is cleared by the Author of the Epistle to the Hebrews, where he say, that If he that despised Moses Law, died without mercy, under two or three Witnesses, Of how much Sorer punishment shall he be worthy, which treadeth under foot the Son of God:
Where hee shewes, that Gods iudgements must needes be heauie vpon such as abuse this holy ordinance, by comparing their sinne with those that despised Moses Law.
Where he shows, that God's Judgments must needs be heavy upon such as abuse this holy Ordinance, by comparing their sin with those that despised Moses Law.
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Secondly, this may serue to •dmonish vs all in the feare of God, that we doe not lightly e••eeme of Gods iudgements, ei•her executed vpon others, or •hreatened against our selues:
Secondly, this may serve to •dmonish us all in the Fear of God, that we do not lightly e••eeme of God's Judgments, ei•her executed upon Others, or •hreatened against our selves:
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and not wroung out from vs euen as the seruice of a louing and dutifull childe the Loue of whose Father vnto him, makes him most carefull to obey, and most fearefull to offend.
and not wroung out from us even as the service of a loving and dutiful child the Love of whose Father unto him, makes him most careful to obey, and most fearful to offend.
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Yet let the thoughts o• his iudgements haue place in vs likewise, that so wee may learne to feare him with Dauid. My flesh trembleth for feare of thee:
Yet let the thoughts o• his Judgments have place in us likewise, that so we may Learn to Fear him with David. My Flesh Trembleth for Fear of thee:
and I am afraide of thy iudgements, and to obey him and to walke humbly before him in all holy obedience, in asmuch as he is a God so fearefull and terrible, iust in hi• iudgements, and true in his word.
and I am afraid of thy Judgments, and to obey him and to walk humbly before him in all holy Obedience, in as as he is a God so fearful and terrible, just in hi• Judgments, and true in his word.
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Men naturally are afraide o• water, Fire, Rauenous beasts, &c oh let vs learne to feare our God who is a consuming fire. And will be sure to punish sinne, and take vengeance vpon the impenitent.
Men naturally Are afraid o• water, Fire, Ravenous beasts, etc. o let us Learn to Fear our God who is a consuming fire. And will be sure to Punish sin, and take vengeance upon the impenitent.
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Hauing now handled the doctrine in generall, from the scope of the holy Ghost in the whole verse, we come now to the parts of it. And first for the persons.
Having now handled the Doctrine in general, from the scope of the holy Ghost in the Whole verse, we come now to the parts of it. And First for the Persons.
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Hee that eateth and drinketh vnworthyly, &c. There are of the godly themselues, as well as wicked men that may bee said to eate and drinke vnworthily. When they shall come and partake of this holy ordinance of almightie God, without that godly examination & christian preparation they ought to make thereunto.
He that Eateth and Drinketh unworthily, etc. There Are of the godly themselves, as well as wicked men that may be said to eat and drink unworthily. When they shall come and partake of this holy Ordinance of almighty God, without that godly examination & christian preparation they ought to make thereunto.
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Neither may this seeme strange, that euen the godly themselues, may eate and drinke vnworthily, in asmuch as they are not at all times alike, carefull to fit themselues and to prepare themselues vnto this duty;
Neither may this seem strange, that even the godly themselves, may eat and drink unworthily, in as as they Are not At all times alike, careful to fit themselves and to prepare themselves unto this duty;
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It was the case of this Church of Corinth, albeit Gods people, that many amongst them had their failings herein, for which sinne of theirs, the Lord did not spare to punish them, with diuers and sundry temporall iudgments.
It was the case of this Church of Corinth, albeit God's people, that many among them had their failings herein, for which sin of theirs, the Lord did not spare to Punish them, with diverse and sundry temporal Judgments.
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Now as the child of God may eate and drinke vnworthily, so it followes, that such must needes eate and drinke iudgement vnto •hemselues. Howbeit as I said be•ore, iudgement of affliction. Not •udgement of condemnation, for •here is no condemnation to them •hat are in Christ Iesus.
Now as the child of God may eat and drink unworthily, so it follows, that such must needs eat and drink judgement unto •hemselues. Howbeit as I said be•ore, judgement of affliction. Not •udgement of condemnation, for •here is no condemnation to them •hat Are in christ Iesus.
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And so •ndeede the word NONLATINALPHABET doth •ignifie not properly condemna•ion, but iudgement of afflicti•n, and so is the same word vsed 〈 ◊ 〉 diuers places of Scripture,
And so •ndeede the word does •ignifie not properly condemna•ion, but judgement of afflicti•n, and so is the same word used 〈 ◊ 〉 diverse places of Scripture,
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Now then, seeing that the godly themselues may thus eate and drinke vnworthily, and for that sinne of theirs may prouoke the •he Lord to correct them with •emporall chaistsements and cor•ections as we haue heard. Wee •earne heere-hence, this instruction.
Now then, seeing that the godly themselves may thus eat and drink unworthily, and for that sin of theirs may provoke the •he Lord to correct them with •emporall chaistsements and cor•ections as we have herd. we •earne here-hence, this instruction.
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The Lord would not •uffer this sinne in these beleeue•ng Corinthians to escape vnpu•ished, but layd sundry sharpe •orrections vppon them, yet in •e midst of iudgment, the Lord •ough vpon mercy, they were •dged, (that is corrected) of the •ord. That they might not be con•mned with the world.
The Lord would not •uffer this sin in these beleeue•ng Corinthians to escape vnpu•ished, but laid sundry sharp •orrections upon them, yet in •e midst of judgement, the Lord •ough upon mercy, they were •dged, (that is corrected) of the •ord. That they might not be con•mned with the world.
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And thus •d the Lord deale with Moses •d Aaron; inasmch as they had •ouoked the Lord to wrath, the •ord woulde not suffer them to •ter into ye land of Canaan. The •e may bee said of Vzza:
And thus •d the Lord deal with Moses •d Aaron; inasmch as they had •ouoked the Lord to wrath, the •ord would not suffer them to •ter into you land of Canaan. The •e may be said of Uzza:
The history of the Israelits in their iournying towards Canaan For whose sinne of murmuring the Lord did smite them wit• exceeding great plagues, eue• iudgement vpon iudgement,
The history of the Israelites in their journeying towards Canaan For whose sin of murmuring the Lord did smite them wit• exceeding great plagues, eue• judgement upon judgement,
And this did the Corinthians •ind by wofull experience, who •or wante of their preparation, •nd godly Examination before •hey came to the Lordes Table, •he Lorde did punish them with •ore afflictions, although they •erished not eternally.
And this did the Corinthians •ind by woeful experience, who •or want of their preparation, •nd godly Examination before •hey Come to the lords Table, •he Lord did Punish them with •ore afflictions, although they •erished not eternally.
And thus doeth the LORD declare himselfe to bee most righteous, and iust in his iudgements and corrections for sinne, that all men to the ende of the worlde, might learne to quak• and tremble at the committing thereof.
And thus doth the LORD declare himself to be most righteous, and just in his Judgments and corrections for sin, that all men to the end of the world, might Learn to quak• and tremble At the committing thereof.
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for so would they multiplie their iniquities against him, but doth correct them betimes, and labours to preuent more heauy iudgements, which by their sinning they woulde otherwise draw vpon themselues.
for so would they multiply their iniquities against him, but does correct them betimes, and labours to prevent more heavy Judgments, which by their sinning they would otherwise draw upon themselves.
But •hus might these beleeuing Corinthians bin condemned as wicked, who notwithstanding their temporall chastisements, were not condemned with the world.
But •hus might these believing Corinthians been condemned as wicked, who notwithstanding their temporal chastisements, were not condemned with the world.
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Who euer had such a load of afflictions, as Christ himselfe had layd vpon him? Why should we conclude then, that such are out of Gods fauour? No, no. Iudgement begins at Gods house.
Who ever had such a load of afflictions, as christ himself had laid upon him? Why should we conclude then, that such Are out of God's favour? No, no. Judgement begins At God's house.
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and amongst the •st of our sinnes, acknowledge that our want of preparation to this Sacrament hath prouoked the Lord to punish vs. Little doe men thinke, that this negligence of theirs in comming vnto this holy ordinaunce,
and among the •st of our Sins, acknowledge that our want of preparation to this Sacrament hath provoked the Lord to Punish us Little doe men think, that this negligence of theirs in coming unto this holy Ordinance,
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and wante of Preparation there-vnto, hath beene the cause of their sickenesse, troubles, afflictions, &c. but what sayth the Apostle? For this cause some are sicke, &c. The Lord doth surely chastise for thi• sin of vnworthy receiuing this sacrament.
and want of Preparation thereunto, hath been the cause of their sickness, Troubles, afflictions, etc. but what say the Apostle? For this cause Some Are sick, etc. The Lord does surely chastise for thi• since of unworthy receiving this sacrament.
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for this sin o• vnpreparednes, to chastise them so seuerely with sicknesse, weaknesse, yea and with death it selfe albeit they bee not condemne• for euer.
for this since o• unpreparedness, to chastise them so severely with sickness, weakness, yea and with death it self albeit they be not condemne• for ever.
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That is is no small sinne to come vnworthily vnto the Lords Table, but it is a very great & grieuous sin, such a sin as highly prouokes the Maiesty of God to anger,
That is is no small sin to come unworthily unto the lords Table, but it is a very great & grievous since, such a since as highly provokes the Majesty of God to anger,
yet hee will punish them, and correct them for comming vnworthily and eating and drinking these holy mysteries, not with that reuerence as they ought to doe.
yet he will Punish them, and correct them for coming unworthily and eating and drinking these holy Mysteres, not with that Reverence as they ought to do.
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These Corinthians were the Church of God, embraced the Gospell, beleeued in Christ, yet because they came vnworthi•y to the Lordes Table, not so fitted and prepared with that reuerence as they ought to haue done, Paul tels them, that for this very cause,
These Corinthians were the Church of God, embraced the Gospel, believed in christ, yet Because they Come vnworthi•y to the lords Table, not so fitted and prepared with that Reverence as they ought to have done, Paul tells them, that for this very cause,
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It must needes bee an heauie sinne, that procures such a heauie punishment, and the greatnesse of the sinne may bee iudged, by the greatnesse of the punishment:
It must needs be an heavy sin, that procures such a heavy punishment, and the greatness of the sin may be judged, by the greatness of the punishment:
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But some will say, this seemes hard, that for some neglect and negligent ouersight in comming to the Lords Table, the Lord shoulde punish so seuerely and sharpely.
But Some will say, this seems hard, that for Some neglect and negligent oversight in coming to the lords Table, the Lord should Punish so severely and sharply.
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and because that iudgement is deferred, thinke either that they haue not sinned, o• that they shall not bee punished Oh how doe such deceiue themselues they may bee sure that th• Lord will not so lightly pass• this sinne ouer,
and Because that judgement is deferred, think either that they have not sinned, o• that they shall not be punished O how do such deceive themselves they may be sure that th• Lord will not so lightly pass• this sin over,
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but at the least will bring vpon the transgressor some temporal chastisement an• correction to humble them, an• to bring them to see and acknowledge this sinne of theirs,
but At the least will bring upon the transgressor Some temporal chastisement an• correction to humble them, an• to bring them to see and acknowledge this sin of theirs,
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Secondly, if they cannot escape Gods iudgments that eate and drinke vnworthily, euen the very seruants of God themselues, who come in some weakenesse and infirmitie, without that due examination and godly preparation they ought to make therevnto, oh then,
Secondly, if they cannot escape God's Judgments that eat and drink unworthily, even the very Servants of God themselves, who come in Some weakness and infirmity, without that due examination and godly preparation they ought to make thereunto, o then,
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or else as it is thought, for feare of his wife and Father in law, it was like to haue cost him his life, the Lord made as though hee would haue slaine him.
or Else as it is Thought, for Fear of his wife and Father in law, it was like to have cost him his life, the Lord made as though he would have slain him.
and make light account of the bloud of the couenant, Christ and his righteousnesse, who is heere crucified afresh and offered in this Sacrament vnto euery true beleeuer.
and make Light account of the blood of the Covenant, christ and his righteousness, who is Here Crucified afresh and offered in this Sacrament unto every true believer.
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Thirdly, seeing this is so great a sinne to receiue vnworthily, wee learne heere that it is not inough to repent and to be greiued for grosse and grieuous sins, such as the world cryes out of,
Thirdly, seeing this is so great a sin to receive unworthily, we Learn Here that it is not enough to Repent and to be grieved for gross and grievous Sins, such as the world cries out of,
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And hence it is that Dauid •rayes that the Lord would par•on his secret sinnes, and Peter •ils Simon Magus to repent, and • pray that the thoughts of his •eart might be pardoned.
And hence it is that David •rayes that the Lord would par•on his secret Sins, and Peter •ils Simon Magus to Repent, and • pray that the thoughts of his •eart might be pardoned.
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The •ord hath threatned a curse to ••em that doe his worke negli••ntly, saying, Cursed bee hee that •th the work of the Lord negligent 〈 ◊ 〉 And yet notwithstanding that we haue all of vs had our failings there in, where is the man that is humbled aright,
The •ord hath threatened a curse to ••em that do his work negli••ntly, saying, Cursed be he that •th the work of the Lord negligent 〈 ◊ 〉 And yet notwithstanding that we have all of us had our failings there in, where is the man that is humbled aright,
and saith, Alas what haue I done? and seekes to to stay Gods wrath and to appease his anger before the decree come forth, and the Lord begins to punish for this sin.
and Says, Alas what have I done? and seeks to to stay God's wrath and to appease his anger before the Decree come forth, and the Lord begins to Punish for this since.
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And last of al, seeing weakenesse, sicknesse, yea and death i• selfe with other sharp corrections are all inflicted for sinne and as for other open and grieuous impieties,
And last of all, seeing weakness, sickness, yea and death i• self with other sharp corrections Are all inflicted for sin and as for other open and grievous impieties,
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or other temporal iudgements in our bodies, goods o• names, amongst other cause• let vs impute them to bee se• of God for sinne especially fo• this common sin of ours;
or other temporal Judgments in our bodies, goods o• names, among other cause• let us impute them to be se• of God for sin especially fo• this Common since of ours;
But alas, though ye Lord send abroad his iudgements, sicknes, diseases, weakenesse in mens bodyes, &c, Who thinkes of sin as the cause of all, especially of this sinne of vnworthy receiuing of this Sacrament:
But alas, though you Lord send abroad his Judgments, sickness, diseases, weakness in men's bodies, etc., Who thinks of since as the cause of all, especially of this sin of unworthy receiving of this Sacrament:
But now, howsoeuer ye Lord in mercy doth thus deale with his seruants, and for this sin of theirs correcteth them here, that they may not perish hereafter.
But now, howsoever you Lord in mercy does thus deal with his Servants, and for this since of theirs Correcteth them Here, that they may not perish hereafter.
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but the Lord doth and will impute the same vnto them, and this doth helpe to fil• vp the measure of their iniquities, and hasteneth their condemnation.
but the Lord does and will impute the same unto them, and this does help to fil• up the measure of their iniquities, and hasteneth their condemnation.
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• take it to be needfull, first, to •hew who they bee that receiue Worthily: So shall wee come the •etter to discerne who they bee •hat receiue vnworthily. For rea•on it selfe doth teach vs, that it • the readiest manner of teach•ng one, to know which is the •rong way, by instructing him ••st which is the right way,
• take it to be needful, First, to •hew who they be that receive Worthily: So shall we come the •etter to discern who they be •hat receive unworthily. For rea•on it self does teach us, that it • the Readiest manner of teach•ng one, to know which is the •rong Way, by instructing him ••st which is the right Way,
First, that ye Lord hath reuealed in his Worde, what wee ought both to know, and acknowledg concerning his VVill, that all thinges therein contained are true.
First, that you Lord hath revealed in his Word, what we ought both to know, and acknowledge Concerning his VVill, that all things therein contained Are true.
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Fiftly concerning our remedy, the worthy receiuer must know, that neither himselfe, nor any Creature in Heauen or Earth, could free him from that cursed estate,
Fifty Concerning our remedy, the worthy receiver must know, that neither himself, nor any Creature in Heaven or Earth, could free him from that cursed estate,
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Sixtly, the worthy receiuer must know, that forasmuch as his redemptiō is wrought by Christ, wee must haue some meanes to make that ours which is Christs,
Sixty, the worthy receiver must know, that forasmuch as his redemption is wrought by christ, we must have Some means to make that ours which is Christ,
Secondly, Besides the knowledge of Christian religion in generall, there is further required in all worthy receiuers a particular knowledge of this sacrament, the nature of it,
Secondly, Beside the knowledge of Christian Religion in general, there is further required in all worthy Receivers a particular knowledge of this sacrament, the nature of it,
for alas, how few do truly know these things, but are altogether ignorant of these maine and fundamentall poynts of Christian Religion, without the knowledge wherof none can be saued, much lesse receiue this Sacrament vvorthily.
for alas, how few do truly know these things, but Are altogether ignorant of these main and fundamental points of Christian Religion, without the knowledge whereof none can be saved, much less receive this Sacrament worthily.
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but a certaine assurance of the heart in euery Child of God, and worthy receiuer of this Sacrament, that all those promises which God hath made vnto his Children, pertaine vnto him.
but a certain assurance of the heart in every Child of God, and worthy receiver of this Sacrament, that all those promises which God hath made unto his Children, pertain unto him.
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For marke I pray you, whereas in this Sacrament we be cuppled with Christ, and are made one with him, of necessity now wee must become New creatures, and be changed, inasmuch as we are now knit vnto Christ.
For mark I pray you, whereas in this Sacrament we be cuppled with christ, and Are made one with him, of necessity now we must become New creatures, and be changed, inasmuch as we Are now knit unto christ.
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for to sa• we haue fellowship with Chri• & to walke in darkenesse, we ly• for there can bee no agreemen• betweene light and darkeness• Beest thou in Christ, declare, d•clare it, by thy walking, For th• that are Christs, haue crucified the flesh with the affections and lusts.
for to sa• we have fellowship with Chri• & to walk in darkness, we ly• for there can be no agreemen• between Light and darkeness• Best thou in christ, declare, d•clare it, by thy walking, For th• that Are Christ, have Crucified the Flesh with the affections and Lustiest.
First, to the hating and forsaking of al things that bee euill and forbidden in the Lawe, as also in the loue and practising of all that which God requireth.
First, to the hating and forsaking of all things that be evil and forbidden in the Law, as also in the love and practising of all that which God requires.
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as loue to God and his children, humilitie, meekenesse, patience, &c. which such, as are not knit vnto Christ, are strangers vnto, and altogether vnacquainted with.
as love to God and his children, humility, meekness, patience, etc. which such, as Are not knit unto christ, Are Strangers unto, and altogether unacquainted with.
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Certaine it is that their knowledge is but braine-knowledge, not experimentall and sanctified knowledge, and their faith they boast of, presumption and not faith.
Certain it is that their knowledge is but brain-knowledge, not experimental and sanctified knowledge, and their faith they boast of, presumption and not faith.
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Of which sort be all those that bee ignorant of these necessary poynts of christian religion, who come in their old sinnes, ignorance, blindnesse, vnbeleefe, &c, Who,
Of which sort be all those that be ignorant of these necessary points of christian Religion, who come in their old Sins, ignorance, blindness, unbelief, etc., Who,
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Which must serue to admo•sh all ignorant people, and •ore blind ignorant soules, to •e heede that they doe not ignorantly rush vpon their owne destruction,
Which must serve to admo•sh all ignorant people, and •ore blind ignorant Souls, to •e heed that they do not ignorantly rush upon their own destruction,
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A• it were to put a sword into a ma• mans hand, is to make himsel• guiltie of what hurt he shall do• euen so that Minister that sha• know one to be vnworthy, and yet admit him, who can account him innocent.
A• it were to put a sword into a ma• men hand, is to make himsel• guilty of what hurt he shall do• even so that Minister that sha• know one to be unworthy, and yet admit him, who can account him innocent.
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Nay rather, I say with the holy Ghost that ye good shepheard must know the State of his sheepe. And euery faithfull Minister must labour to know the state of his flocke, who may be admitted •nto the Lords Table, and who •ot.
Nay rather, I say with the holy Ghost that you good shepherd must know the State of his sheep. And every faithful Minister must labour to know the state of his flock, who may be admitted •nto the lords Table, and who •ot.
And therefore the Lord •equireth this at the hands of •uery good shepheard, that hee •trengthen the weake, Heale the •cke, Binde vp the broken, and •ing into the way all such as wan•er.
And Therefore the Lord •equireth this At the hands of •uery good shepherd, that he •trengthen the weak, Heal the •cke, Bind up the broken, and •ing into the Way all such as wan•er.
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Which may teach all men that desire to come to the Lords Table, first of all, according to the precept of the Apostle, to Prooue themselues whether they be in the faith.
Which may teach all men that desire to come to the lords Table, First of all, according to the precept of the Apostle, to Prove themselves whither they be in the faith.
Thirdly, such doe eate and drinke vnworthily as come without Repentance, that is, which doe not finde their harts humbled and broken for sinne, in whome there appeares not the worke of Sanctification and sound Conuersion, that are not yet made New Creatures, but liue in all Sinne.
Thirdly, such do eat and drink unworthily as come without Repentance, that is, which do not find their hearts humbled and broken for sin, in whom there appears not the work of Sanctification and found Conversion, that Are not yet made New Creatures, but live in all Sin.
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A man may Communicate, and Communicate vnworthily, else what meaneth the Apostle heere to say, that He that eateth and drinketh, &c. were it not that there are some that eate and drinke vnworthily,
A man may Communicate, and Communicate unworthily, Else what means the Apostle Here to say, that He that Eateth and Drinketh, etc. were it not that there Are Some that eat and drink unworthily,
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This appears by the example of Cain, who offered Sacrifice aswell as Abell, yet it was so farre from being pleasing vnto God, and acceptable with the most highest,
This appears by the Exampl of Cain, who offered Sacrifice aswell as Abel, yet it was so Far from being pleasing unto God, and acceptable with the most highest,
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as that rather, they had stirred him vp to wrath against them. VVitnesse those heauy iudgements that were inflicted vppon them, for their vnworthy receiuing.
as that rather, they had stirred him up to wrath against them. Witness those heavy Judgments that were inflicted upon them, for their unworthy receiving.
Secrete and close hypocrites haue euer shrouded themselues vnder the profession of the trueth, yet inasmuch as they ioyne with the rest of the Church in Gods seruice, wee are not onely to embrace their fellowship,
Secret and close Hypocrites have ever shrouded themselves under the profession of the truth, yet inasmuch as they join with the rest of the Church in God's service, we Are not only to embrace their fellowship,
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Now what is that duety that a wicked man will not ioyne with Gods seruants in? Especially in publike, such as is the hearing of the Word, receiuing of the Sacrament, publike Prayer &c. And yet for all that, highly prouoke the Lord in the doing of ye same. But of this before.
Now what is that duty that a wicked man will not join with God's Servants in? Especially in public, such as is the hearing of the Word, receiving of the Sacrament, public Prayer etc. And yet for all that, highly provoke the Lord in the doing of the same. But of this before.
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Better it is to limp, and creepe in the way, then not to come at al. Yet we must learne to make conscience of the manner of our performing of good dueties,
Better it is to limp, and creep in the Way, then not to come At all Yet we must Learn to make conscience of the manner of our performing of good duties,
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When Christ told the Disciples one of them should betray him, euery one began to say, Master, is it I? They doubted the worst that might be in themselues,
When christ told the Disciples one of them should betray him, every one began to say, Master, is it I? They doubted the worst that might be in themselves,
may wicked men, and Hypocrits doe the same? and such as shall euer•astingly perish in the end? It be•oues me to look vnto it, that I goe beyond such in the performance of this duty,
may wicked men, and Hypocrites do the same? and such as shall euer•astingly perish in the end? It be•oues me to look unto it, that I go beyond such in the performance of this duty,
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oh his godly feare and care ought •o be in all the children of God, •hen they come to be exercised •bout this duty, that so they may •ot performe the same formally, as wicked men doe,
o his godly Fear and care ought •o be in all the children of God, •hen they come to be exercised •bout this duty, that so they may •ot perform the same formally, as wicked men do,
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Vnworthie communicants, euen whilest they are perfourming of this duty, of receiuing of the Lords Supper, a dutie in it selfe commendable, they sinne greuiously,
Unworthy communicants, even whilst they Are performing of this duty, of receiving of the lords Supper, a duty in it self commendable, they sin greuiously,
Cain sinned not onely •n slaying his innocent brother, •ut in offering his sacrifice. This • cleare by ye inditement which Christ brings against the old •orld.
Cain sinned not only •n slaying his innocent brother, •ut in offering his sacrifice. This • clear by you indictment which christ brings against the old •orld.
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for they onely minded their pleasure therein, thei• hearts being set vppon carna• lusts, they gaue themselues wholy to satisfie their sinfull desires and so fell vppon those things good in themselues withou• feare, without prayer or thank• giuing vnto God,
for they only minded their pleasure therein, thei• hearts being Set upon carna• Lustiest, they gave themselves wholly to satisfy their sinful Desires and so fell upon those things good in themselves withou• Fear, without prayer or thank• giving unto God,
The meaning i• that the very best duty that wicked man can performe, tha• liues in sin and wants faith, tha• shoulde season all his actions i• Gods worship and seruice, a• not better then abominatio• vnto the Lord.
The meaning i• that the very best duty that wicked man can perform, tha• lives in since and Wants faith, tha• should season all his actions i• God's worship and service, a• not better then abominatio• unto the Lord.
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First, because wicked men are •gnorant how to vse the ordinances of God aright, and stand vpon the matter of them, not regarding the manner, I shal not neede to presse this reason farther, in regard of the affinitie i• hath with the former doctrine.
First, Because wicked men Are •gnorant how to use the ordinances of God aright, and stand upon the matter of them, not regarding the manner, I shall not need to press this reason farther, in regard of the affinity i• hath with the former Doctrine.
This serues in the first place, •o discouer vnto vs the miserable state of wicked and vngodly •en, whose sinnes increase day•y, not onely by their open and •orrible crimes that breake out 〈 ◊ 〉 their liues, to the great dishonour of God.
This serves in the First place, •o discover unto us the miserable state of wicked and ungodly •en, whose Sins increase day•y, not only by their open and •orrible crimes that break out 〈 ◊ 〉 their lives, to the great dishonour of God.
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But euen in th• performance of Good duties their hearing of the word, thei• praying, receiuing of the Sacrament &c. The Lord make these thinges turne to the vtte• ruin and Destruction of wicked men.
But even in th• performance of Good duties their hearing of the word, thei• praying, receiving of the Sacrament etc. The Lord make these things turn to the vtte• ruin and Destruction of wicked men.
Oh then how doe wicked men increase their sins dayly and multiply their iniquities, i• asmuch as their best duties ar• sinfull and cal down iudgement vpon them.
O then how do wicked men increase their Sins daily and multiply their iniquities, i• as as their best duties ar• sinful and call down judgement upon them.
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And if to doe goo• things in an euill manner bee s• farefull a sinne, what wil one da• become of those, that haue don• euill things in a worse manne• to be layd to their charge lik•wise ▪ Let such consider this thin• well betimes,
And if to do goo• things in an evil manner be s• farefull a sin, what will one da• become of those, that have don• evil things in a Worse manne• to be laid to their charge lik•wise ▪ Let such Consider this thin• well betimes,
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And last of all, let this serue for our instruction, to teach vs to feare, and aboue all thinges, to looke that we performe holy duties in an holy manner,
And last of all, let this serve for our instruction, to teach us to Fear, and above all things, to look that we perform holy duties in an holy manner,
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For if when wee haue beene at the Lordes Table, and haue receiued this Sacrament vnworthily, we had but only lost so much labour, this were too much, that wee should so much dally with God in his ordinance.
For if when we have been At the lords Table, and have received this Sacrament unworthily, we had but only lost so much labour, this were too much, that we should so much dally with God in his Ordinance.
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If God should punish vs after this manner, to turne the Bread and Wine that we receiue in this Sacrament vnworthily, •nto a bodily poyson, woulde it not make vs to feare and tremble •ow we receiue them, were wee •o perswaded, that for want of a godly preparation, it would bee our last Bread that euer wee should eate,
If God should Punish us After this manner, to turn the Bred and Wine that we receive in this Sacrament unworthily, •nto a bodily poison, would it not make us to Fear and tremble •ow we receive them, were we •o persuaded, that for want of a godly preparation, it would be our last Bred that ever we should eat,
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If our bowels and intrals should be in danger to rot within vs, for receiuing this Sacrament vnworthily, would it no• make vs looke about vs? And what? shall we no way regard• what the Lorde hath heer• threatened, that Hee that eatet• and drinketh vnworthily, eateth an• drinketh his owne damnation. Th• were a pittifull folly.
If our bowels and entrails should be in danger to rot within us, for receiving this Sacrament unworthily, would it no• make us look about us? And what? shall we not Way regard• what the Lord hath heer• threatened, that He that eatet• and Drinketh unworthily, Eateth an• Drinketh his own damnation. Th• were a pitiful folly.
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Hitherto of the persons, and their punishment, we come now to the last circumstance, and that is the ground and cause of the punishment. Not discerning the Lords body.
Hitherto of the Persons, and their punishment, we come now to the last circumstance, and that is the ground and cause of the punishment. Not discerning the lords body.
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In these wordes, the Apostle comes to lay downe the cause of the aforesaide punishment, why men doe by their vnworthy receiuing, eate and drinke iudgement vnto themselues:
In these words, the Apostle comes to lay down the cause of the aforesaid punishment, why men do by their unworthy receiving, eat and drink judgement unto themselves:
That is, hale downe some iudgment or other vpon themselues, temporal here, or eternall hereafter: the reason is, Because they discerne not the Lords body.
That is, hale down Some judgement or other upon themselves, temporal Here, or Eternal hereafter: the reason is, Because they discern not the lords body.
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as signifying and representing vnto vs the body and bloud of Christ, and are as signes and seales to confirme vnto vs, all those precious promises that God hath made vnto vs in his Sonne.
as signifying and representing unto us the body and blood of christ, and Are as Signs and Seals to confirm unto us, all those precious promises that God hath made unto us in his Son.
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Haue compassion on some sinners, and put a difference: That is, put a difference between such as truly repent, and such as be impenitent. So againe; Who maketh thee NONLATINALPHABET to differ.
Have compassion on Some Sinners, and put a difference: That is, put a difference between such as truly Repent, and such as be impenitent. So again; Who makes thee to differ.
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and therefore to vse it with all reuerence and due respect, as a thing set apart of God, by his owne appoyntment and institution to be a signe and seale of the body and bloud of Iesus Christ,
and Therefore to use it with all Reverence and due respect, as a thing Set apart of God, by his own appointment and Institution to be a Signen and seal of the body and blood of Iesus christ,
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It is the propertie of an vnworthy receiuer, and of such a one as doth eate and drinke vnto his owne Damnation, to put no difference between Bread and Wine in this Sacrament,
It is the property of an unworthy receiver, and of such a one as does eat and drink unto his own Damnation, to put no difference between Bred and Wine in this Sacrament,
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Now what is this else, but to contemne Christ and his merits, and the vndeserued loue of God the father himself, who hath prepared such a bountifull feast for vs,
Now what is this Else, but to contemn christ and his merits, and the undeserved love of God the father himself, who hath prepared such a bountiful feast for us,
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So that, againe here commeth to be considered the grieuousnes of that sinne of vnworthy receiuing, the Apostle cals it, a not discerning of the Lords body:
So that, again Here comes to be considered the grievousness of that sin of unworthy receiving, the Apostle calls it, a not discerning of the lords body:
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If the King should passe by vs, and wee knowe him not, how coulde wee doe him that reuerence wee ought, inasmuch as wee could nor discerne him, nor know his person.
If the King should pass by us, and we know him not, how could we do him that Reverence we ought, inasmuch as we could nor discern him, nor know his person.
Euen thus fareth it with men in this Sacrament, albeeit the Lorde bee nigh vnto his seruants that come in a holy manner there-vnto, in Faith, Repentance, and true Obedience;
Eve thus fareth it with men in this Sacrament, albeit the Lord be High unto his Servants that come in a holy manner thereunto, in Faith, Repentance, and true obedience;
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They cannot see nor perceiue any difference at all betwixt this bread, and their ordinary foode, they want the eye of faith to discerne Christ, who is spiritually discerned.
They cannot see nor perceive any difference At all betwixt this bred, and their ordinary food, they want the eye of faith to discern christ, who is spiritually discerned.
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Receiue vnworthily, and eate and drinke their owne damnation, this shewes in what a lamentable and fearefull estate many thousands in the world be at this day;
Receive unworthily, and eat and drink their own damnation, this shows in what a lamentable and fearful estate many thousands in the world be At this day;
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and so as wee may finde true peace & comfort vnto out soules, let vs labour to be rightly instructed in the doctrine of it that so wee may bee able to Discerne the Lords body. And to apprehend what rich treasures are offered vnto euery true beleeue• herein,
and so as we may find true peace & Comfort unto out Souls, let us labour to be rightly instructed in the Doctrine of it that so we may be able to Discern the lords body. And to apprehend what rich treasures Are offered unto every true beleeue• herein,
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And that these elements being set a part by God himselfe, and sanctified vnto vs by the worde and prayer, are now become vnto vs, signes and seales of the body and bloud of Christ,
And that these elements being Set a part by God himself, and sanctified unto us by the word and prayer, Are now become unto us, Signs and Seals of the body and blood of christ,
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OVr holy and blessed Apostle Saint Paul, hauing in the former part of this chapter, •et downe the true and holy manner of ministring and receiuing the Supper of the Lord,
Our holy and blessed Apostle Saint Paul, having in the former part of this chapter, •et down the true and holy manner of ministering and receiving the Supper of the Lord,
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Doth i• the seuenth and twentith verse threaten the vnworthy receiuers that they are guiltie of no less• then high treason against th• blood of Christ,
Does i• the Seventh and Twentieth verse threaten the unworthy Receivers that they Are guilty of no less• then high treason against th• blood of christ,
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whether hee haue a dislik• of sinne past, a resolute purpo•• and indeuour to auoyd sinne fo• the time to come, resoluing to obey God in all things. 4. whether he come in loue and charitie to man.
whither he have a dislik• of sin past, a resolute purpo•• and endeavour to avoid sin fo• the time to come, resolving to obey God in all things. 4. whither he come in love and charity to man.
Verse 29. The better to awake al carelesse and vnreuerent receiuers of this holy Sacrament. The Apostle comes to shew them the danger of the want of this preparation:
Verse 29. The better to awake all careless and unreverent Receivers of this holy Sacrament. The Apostle comes to show them the danger of the want of this preparation:
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and this hee doth by bringing in the Church and people of God in Corinth, to witnesse this truth who for this very sin of vnworthy receiuing of this Sacrament, were many of them stricken, some with one disease, and some with another:
and this he does by bringing in the Church and people of God in Corinth, to witness this truth who for this very since of unworthy receiving of this Sacrament, were many of them stricken, Some with one disease, and Some with Another:
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saying For this cause many are sicke and weake &c. q.d. You your selues oh Corinthians finde this to bee true, that the vnworthy receiuer of this Sacrament eateth and drinketh his owne iudgement.
saying For this cause many Are sick and weak etc. Q.d You your selves o Corinthians find this to be true, that the unworthy receiver of this Sacrament Eateth and Drinketh his own judgement.
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Wherein wee are to obserue how our Apostle applyeth particularly, that which he had so generally propounded touching the abuse of this Sacrament. Teaching
Wherein we Are to observe how our Apostle Applieth particularly, that which he had so generally propounded touching the abuse of this Sacrament. Teaching
And thus doth Nathan make a particular application of the parable of the sheepe, saying to Dauid, Thou art the man. Thus doeth Elias reproue Ahab: Moses, Pharao Paul, Felix:
And thus does Nathan make a particular application of the parable of the sheep, saying to David, Thou art the man. Thus doth Elias reprove Ahab: Moses, Pharaoh Paul, Felix:
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and Iohn Baptist, Herod, &c. yea, thus doth Christ him self deale with the woman of Samaria, who did but dally with Christ, vntil he came to lay to her charge her particular sin, that she was a wicked woman, no better then a whore or harlot;
and John Baptist, Herod, etc. yea, thus does christ him self deal with the woman of Samaria, who did but dally with christ, until he Come to lay to her charge her particular since, that she was a wicked woman, no better then a whore or harlot;
And heere-hence it is, that the Lord doth giue vnto his seruants in the Ministery, such names and titles, which serue to put them in mind of their duety heerein:
And here-hence it is, that the Lord does give unto his Servants in the Ministry, such names and titles, which serve to put them in mind of their duty herein:
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Secondly, this may serue to admonish all Ministers of the Worde, that as they desire to see some fruite of their labour, the conuersion of their hearers,
Secondly, this may serve to admonish all Ministers of the Word, that as they desire to see Some fruit of their labour, the conversion of their hearers,
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and to say with Nathan, Thou art the man. For indeede, such is the deceiptfulnesse of mans nature, that vnlesse men be plainely and faithfully dealt withall, wee may see, that selfe-loue wil make men put off the most wholesome instructions vnto others,
and to say with Nathan, Thou art the man. For indeed, such is the deceiptfulnesse of men nature, that unless men be plainly and faithfully dealt withal, we may see, that Self-love will make men put off the most wholesome instructions unto Others,
Paul preuents this amongst this people of Corinth, and tels them, That many amongst them were weak, &c. Oh that this duty were duly regarded of all in the ministery, it could not be but we should then find the fruite of the same:
Paul prevents this among this people of Corinth, and tells them, That many among them were weak, etc. O that this duty were duly regarded of all in the Ministry, it could not be but we should then find the fruit of the same:
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For this know, that if the word of God be not as an edged sword, to cut ye throat of thy sins, it is a sign the Lord hath cast thee off from his care,
For this know, that if the word of God be not as an edged sword, to Cut you throat of thy Sins, it is a Signen the Lord hath cast thee off from his care,
And therefore, as you tender the saluation of your owne soules, suffer the Lords Chyrurgians to make incision into your souls, by the sharpe razour of the Law, who best know what will be the danger of a festred soule with Sinne,
And Therefore, as you tender the salvation of your own Souls, suffer the lords Chirurgians to make incision into your Souls, by the sharp razour of the Law, who best know what will be the danger of a festered soul with Sin,
a good signe of an humbled soule, and broken heart. Many are weake, sicke, &c. Heere we haue three kinds of corrections & visitations, that almighty mighty God layeth vppon this people.
a good Signen of an humbled soul, and broken heart. Many Are weak, sick, etc. Here we have three Kinds of corrections & visitations, that almighty mighty God Layeth upon this people.
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1. Many were weake: That is, had vppon them some lingering and fainte diseases, as the Consumption, &c. 2. Some were Sicke, and so were vexed vvith more painefull griefes: as Agues, Fluxes, Feuers, &c. 3. Some were fallen asleep: that is, the Lord had by his own hand taken them out of the worlde by death.
1. Many were weak: That is, had upon them Some lingering and faint diseases, as the Consumption, etc. 2. some were Sick, and so were vexed with more painful griefs: as Fevers, Fluxes, Fevers, etc. 3. some were fallen asleep: that is, the Lord had by his own hand taken them out of the world by death.
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But here lyeth the doubt, how the Apostle knewe, that these plagues and punishments sent of God, were for this sin of theirs, their vnworthy receiuing of this Sacrament. I answere;
But Here lies the doubt, how the Apostle knew, that these plagues and punishments sent of God, were for this since of theirs, their unworthy receiving of this Sacrament. I answer;
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And therefore Paul seeing these iudgments vpon these Corinthians, and knowing this to be a common sin amongst them, as Gods Minister, concludeth thus: For this cause, &c.
And Therefore Paul seeing these Judgments upon these Corinthians, and knowing this to be a Common since among them, as God's Minister, Concludeth thus: For this cause, etc.
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And surely this is the best counsell that one Christian can giue to another in affliction, viz. To breake of their sinnes by vnfained repentance and turning vnto the Lord.
And surely this is the best counsel that one Christian can give to Another in affliction, viz. To break of their Sins by unfeigned Repentance and turning unto the Lord.
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First, ye mercifull and gracious dealing of the Lord GOD towards his children, who rather then they shoulde come to eate of this Sacrament vnworthily, and so to prouoke him to wrath against them, doth first humble them by sicknesse, and after takes them away by death.
First, you merciful and gracious dealing of the Lord GOD towards his children, who rather then they should come to eat of this Sacrament unworthily, and so to provoke him to wrath against them, does First humble them by sickness, and After Takes them away by death.
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The vse, shewes what a foolish custome that is amongst the Papists, yea & amongst many other that are ignorant herein, who in time of sicknesse and weakenesse must then receiue the Sacrament at home in their houses, in their chambers, and on their beds.
The use, shows what a foolish custom that is among the Papists, yea & among many other that Are ignorant herein, who in time of sickness and weakness must then receive the Sacrament At home in their houses, in their chambers, and on their Beds.
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and for their particular failings therin in this duty, as that if the Lord do not strik with the stroke of death it selfe, they will not be kept from abusing the same still.
and for their particular failings therein in this duty, as that if the Lord do not strike with the stroke of death it self, they will not be kept from abusing the same still.
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The last thing that we may obserue from this texte is, how the Apostle calleth here the death of ye godly a Sleep. A poynt indeede of singular comfort to the godly, in that the death of their bodies is nothing else, but a sweete sleepe.
The last thing that we may observe from this text is, how the Apostle calls Here the death of the godly a Sleep. A point indeed of singular Comfort to the godly, in that the death of their bodies is nothing Else, but a sweet sleep.
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but are layde in their graues, as in a bed of Downe, that so resting from their laboures, and from all paine and griefe, they may rise againe at the last day, to eternall life.
but Are laid in their graves, as in a Bed of Down, that so resting from their labours, and from all pain and grief, they may rise again At the last day, to Eternal life.
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Such then do erre, not knowing the Scriptures, nor the power of God, that teach and maintaine, that the body by death is resolued into its first principles, without hope of restoring to life.
Such then do err, not knowing the Scriptures, nor the power of God, that teach and maintain, that the body by death is resolved into its First principles, without hope of restoring to life.
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In this verse, the Apostle sheweth a reason why the Lord dealeth so sharpely with his people, and correcteth them so sorely for this sinne of theirs, their vnworthy receiuing of this Sacrament,
In this verse, the Apostle shows a reason why the Lord deals so sharply with his people, and Correcteth them so sorely for this sin of theirs, their unworthy receiving of this Sacrament,
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namely, because they wold not see their sin, be humbled for the same, and condemne themselues as guilty before God, of vnworthy receiuing of this Sacrament:
namely, Because they would not see their since, be humbled for the same, and condemn themselves as guilty before God, of unworthy receiving of this Sacrament:
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It stands we see, in the practise of this most needefull and Christian duty of mens entering into their heartes and Soules, to examine and find out their sins,
It Stands we see, in the practice of this most needful and Christian duty of men's entering into their hearts and Souls, to examine and find out their Sins,
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for in iudgment there must be examination, accusation, condemnation, and execution. And these foure are likewise necessary to the iudging of a mans selfe.
for in judgement there must be examination, accusation, condemnation, and execution. And these foure Are likewise necessary to the judging of a men self.
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how it fareth betwixt God and our soules, which is wrought by the law of God, by the which as in a glasse, we may behold the sundry sins we haue committed,
how it fareth betwixt God and our Souls, which is wrought by the law of God, by the which as in a glass, we may behold the sundry Sins we have committed,
Yea common reason doth require the same, before a man can frame himselfe to enter into a right course, hee must thorowly bee resolued and perswaded within himselfe, that hee hath beene mistaken in his former course of life.
Yea Common reason does require the same, before a man can frame himself to enter into a right course, he must thoroughly be resolved and persuaded within himself, that he hath been mistaken in his former course of life.
And we must withall consider the Circumstances of our sinnes, as when, where, & how, we haue committed the same, that so accordingly wee may labour for humiliation for the same.
And we must withal Consider the circumstances of our Sins, as when, where, & how, we have committed the same, that so accordingly we may labour for humiliation for the same.
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Now then how can such come to repentance, and to haue their sinnes pardoned, that neuer yet called their sinnes to account, nor questioned their estate.
Now then how can such come to Repentance, and to have their Sins pardoned, that never yet called their Sins to account, nor questioned their estate.
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but esteeme it as the blessed truth of God, that the sight and vnderstanding of our owne wandering, is the first step vnto eternall life and saluation,
but esteem it as the blessed truth of God, that the sighed and understanding of our own wandering, is the First step unto Eternal life and salvation,
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It is a plaine signe that such a one, is in a most desperate case, past hope, and God himselfe must bee faint to take him into his own hand, for sin must be iudged.
It is a plain Signen that such a one, is in a most desperate case, past hope, and God himself must be faint to take him into his own hand, for since must be judged.
To see what our conscience (which is as a little God and iudg in our bosom) woulde say against vs. And surely the often performance of this duty, to bring our selues thus into Gods presence, to see what an acnount we can make vnto GOD of our liues past, will be a good meanes to bring vs to this duty, to iudge our selues, that we be not iudged of the Lord:
To see what our conscience (which is as a little God and judge in our bosom) would say against us And surely the often performance of this duty, to bring our selves thus into God's presence, to see what an acnount we can make unto GOD of our lives past, will be a good means to bring us to this duty, to judge our selves, that we be not judged of the Lord:
And this appeares clearely by that of Dauid, I haue sinned exceedingly (saith he) and done very foolishly. And it is the practise of Ezra in that confession of his, hee makes in the behalfe of the whole Church:
And this appears clearly by that of David, I have sinned exceedingly (Says he) and done very foolishly. And it is the practice of Ezra in that Confessi of his, he makes in the behalf of the Whole Church:
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And that of the Prophet Daniel is most excellent to this purpose when he saith, Wee haue sinned and committed iniquitie and haue done wickedly, and haue rebelled, euen by departing from thy precepts, and from thy iudgemens.
And that of the Prophet daniel is most excellent to this purpose when he Says, we have sinned and committed iniquity and have done wickedly, and have rebelled, even by departing from thy Precepts, and from thy Judgments.
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And if we require some examples, we may behold Paules practise herein, confessing himselfe to bee a Blasphemer, an Oppressor &c. Yea the Cheefe of sinners. And that of the Prodigall, who confessed that he had sinned against heauen and against God &c. All which as a cloud of witnesses, Serue to informe our Iudgement,
And if we require Some Examples, we may behold Paul's practice herein, confessing himself to be a Blasphemer, an Oppressor etc. Yea the Chief of Sinners. And that of the Prodigal, who confessed that he had sinned against heaven and against God etc. All which as a cloud of Witnesses, Serve to inform our Judgement,
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and to settle the same in the truth of this poynt, that vnto this iudging of our selues there must be selfe-accusing ▪ and indeede where there is true repentance, there is in some measure this disposition. The vses followe.
and to settle the same in the truth of this point, that unto this judging of our selves there must be self-accusing ▪ and indeed where there is true Repentance, there is in Some measure this disposition. The uses follow.
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And yet the world affords thousands of these, who notwithstanding, thinke themselues to bee in good cause ▪ that can put vppon couetousnesse, the cloake of frugality and good husbandry:
And yet the world affords thousands of these, who notwithstanding, think themselves to be in good cause ▪ that can put upon covetousness, the cloak of frugality and good Husbandry:
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But let this serue for matter of instruction vnto vs all, that as we desire the pardon of our sinnes ▪ & to haue some good euidence vnto our owne soules, of our repentance, to aggrauate our sins,
But let this serve for matter of instruction unto us all, that as we desire the pardon of our Sins ▪ & to have Some good evidence unto our own Souls, of our Repentance, to aggravate our Sins,
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The third degree of this iudging of our selues, is Condemnation. And that is a passing of Sentence against a mans selfe, acknowledging that if the Lorde did bring vppon him swift damnation, hee were most iust and righteous in his iudgementes:
The third degree of this judging of our selves, is Condemnation. And that is a passing of Sentence against a men self, acknowledging that if the Lord did bring upon him swift damnation, he were most just and righteous in his Judgments:
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We are iustly punished. And this was Dauids case in diuers places of his Psalmes, saying I sayd (or determined with my selfe) I will confesse my sinne against my selfe. And so Iob:
We Are justly punished. And this was David case in diverse places of his Psalms, saying I said (or determined with my self) I will confess my sin against my self. And so Job:
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And how often doth the Lord by his Prophets tell the people, that if they woulde turne from euill wayes, that he would Repent him, &c. and turne from his fierce wrath he had conceiued against them:
And how often does the Lord by his prophets tell the people, that if they would turn from evil ways, that he would repent him, etc. and turn from his fierce wrath he had conceived against them:
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And for this cause, did the Lord call vpon his Prophets, to meete the Lord before the Decree came forth, and the Lords wrath was kindled against his people.
And for this cause, did the Lord call upon his prophets, to meet the Lord before the decree Come forth, and the lords wrath was kindled against his people.
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And to seeke the Lorde, whilest he may be found, &c. And indeed, the Scriptures affoord vs diuers examples, of such as by iudging themselues, haue turned away the Lords iudgement, not only the godly,
And to seek the Lord, whilst he may be found, etc. And indeed, the Scriptures afford us diverse Examples, of such as by judging themselves, have turned away the lords judgement, not only the godly,
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And therefore in Gods name, as we desire to escape the iudgement of God, let vs make conscience of this remedy, to enter into our owne heartes, call our owne wayes to accompt, that so iudgeing our selues, vvee may not bee iudged of the Lord. ver. 32.
And Therefore in God's name, as we desire to escape the judgement of God, let us make conscience of this remedy, to enter into our own hearts, call our own ways to account, that so judging our selves, we may not be judged of the Lord. ver. 32.
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In this verse, the Apostle makes plaine his meaning, and sets down the principal end why God correcteth his children, viz. That they should not be condemned with the world.
In this verse, the Apostle makes plain his meaning, and sets down the principal end why God Correcteth his children, viz. That they should not be condemned with the world.
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Which the Apostle doeth to this end, to answer a doubt that might arise and trouble the conscience of Gods Children, to whom this comfort doth appertaine. And that is this:
Which the Apostle doth to this end, to answer a doubt that might arise and trouble the conscience of God's Children, to whom this Comfort does appertain. And that is this:
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There is nothing of more certaintie then the seueritie of Gods iustice vpon •ose, who are no way prouoked by the abundance & riches of his mercy to repent.
There is nothing of more certainty then the severity of God's Justice upon •ose, who Are no Way provoked by the abundance & riches of his mercy to Repent.
And hence is it that the Lord in the Scriptures is called a Iudge, and a righteous Iudge, to shew that the Lord in time will take vengeance vppon the wicked.
And hence is it that the Lord in the Scriptures is called a Judge, and a righteous Judge, to show that the Lord in time will take vengeance upon the wicked.
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And by the Prophet Esay, the Lord denounceth a heauy woe against those which iustifie the wicked. Now if the Lorde doe hate it in others, to acquite the inocent and to condemne the iust;
And by the Prophet Isaiah, the Lord Denounceth a heavy woe against those which justify the wicked. Now if the Lord do hate it in Others, to acquit the innocent and to condemn the just;
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And if we would looke vpon some particular examples, the Scriptures afford vs diuers, as euident testimonies of the seueritie of Gods iudgement vpon the wicked.
And if we would look upon Some particular Examples, the Scriptures afford us diverse, as evident testimonies of the severity of God's judgement upon the wicked.
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Secondly, in the court of a wicked mans conscience, wherein God doth begin to execute the sentence of condemnation vpon them, giuing them either a guiltie and an accusing conscience,
Secondly, in the court of a wicked men conscience, wherein God does begin to execute the sentence of condemnation upon them, giving them either a guilty and an accusing conscience,
And thus the wicked that contemne religion, scoffe at al pietie and godlinesse, make but a scoffe of the iudgement day, either that it shall not come at all,
And thus the wicked that contemn Religion, scoff At all piety and godliness, make but a scoff of the judgement day, either that it shall not come At all,
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Secondly, this may serue for matter of terror vnto all wicked and impenitent sinners, to consider in what a wofull and fearefull estate they are in, they are as sure and certaine to be condemned (without repentance) as if they were plunged in hell already.
Secondly, this may serve for matter of terror unto all wicked and impenitent Sinners, to Consider in what a woeful and fearful estate they Are in, they Are as sure and certain to be condemned (without Repentance) as if they were plunged in hell already.
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and may follow his sports and pleasures there? poore soule, what ioy can hee haue, to thinke that euen in the midst of them all, the King may •all him to the block.
and may follow his sports and pleasures there? poor soul, what joy can he have, to think that even in the midst of them all, the King may •all him to the block.
and that which is then to bee executed is already begun, thou art now as it were vpon ye hurdle, draging along to the place of execution, the rop• is as it were about thy neck,
and that which is then to be executed is already begun, thou art now as it were upon the hurdle, dragging along to the place of execution, the rop• is as it were about thy neck,
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But to shew that the Lorde will not regarde the cries, and moanes that the wicked shall make at the last, that haue hardened their owne hearts against his gracious call,
But to show that the Lord will not regard the cries, and moans that the wicked shall make At the last, that have hardened their own hearts against his gracious call,
And amongst other the meanes he hath ordained and sanctified to the same purpose, hee hath appoynted correction to bee one in this world, to make his seruants escape the condemnation of the wicked in the Worlde to come.
And among other the means he hath ordained and sanctified to the same purpose, he hath appointed correction to be one in this world, to make his Servants escape the condemnation of the wicked in the World to come.
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And indeed, this is a most certaine rule, that where God beginneth the good worke of grace, there is no opposition whatsoeuer, that can bee made by the Deuill, the World,
And indeed, this is a most certain Rule, that where God begins the good work of grace, there is no opposition whatsoever, that can be made by the devil, the World,
And hence it is, that Christ is called the Author, and finisher of our faith to comfort and stay the poore sheepe of Christ with this, that if the Lorde haue in any measure begun in them the true worke of grace,
And hence it is, that christ is called the Author, and finisher of our faith to Comfort and stay the poor sheep of christ with this, that if the Lord have in any measure begun in them the true work of grace,
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for the sins of all the elect, and to make the same of no validitie, if the elect redeemed by Christ, should finally fall away, and perish euerlastingly.
for the Sins of all the elect, and to make the same of no validity, if the elect redeemed by christ, should finally fallen away, and perish everlastingly.
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and from the fearefull punishment belonging vnto the same, but hath also in deepe compassion towardes our poore Soules, acquainted vs that we shall not come into condemnation,
and from the fearful punishment belonging unto the same, but hath also in deep compassion towards our poor Souls, acquainted us that we shall not come into condemnation,
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and the benefits of his passion, amongst which, this is not the least assurance of Gods loue, touching remission of sinnes and our euerlasting saluation.
and the benefits of his passion, among which, this is not the least assurance of God's love, touching remission of Sins and our everlasting salvation.
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The Apostle herein labours to prooue, that these iudgments of Almighty God (vnto them yt can make a right vse of them) are but Fatherly chastisements and instructions, to keepe his children from the condemnation of the world.
The Apostle herein labours to prove, that these Judgments of Almighty God (unto them that can make a right use of them) Are but Fatherly chastisements and instructions, to keep his children from the condemnation of the world.
You are euen in the midst of your trials, troubles and afflictions, to beholde Gods mercy towards you, who doth thus correct you, not out of any hatred hee beares to any of you:
You Are even in the midst of your trials, Troubles and afflictions, to behold God's mercy towards you, who does thus correct you, not out of any hatred he bears to any of you:
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God vseth this correction as a soueraigne Medicine to Purge out their corruption, and so to cleanse them from their sin, to bring them to repentance, and to Saluation.
God uses this correction as a sovereign Medicine to Purge out their corruption, and so to cleanse them from their since, to bring them to Repentance, and to Salvation.
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causeth vnto vs a far more excellent and eternall waite of Glory. And great reason, that the afflictions of Gods Seruants shoulde worke this worke, in them.
Causes unto us a Far more excellent and Eternal wait of Glory. And great reason, that the afflictions of God's Servants should work this work, in them.
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And this appeares by the incestuous person vpon whome Paul required to be layde that feareful penalty of Excommunication, that hee should be deliuered ouer to Sathan:
And this appears by the incestuous person upon whom Paul required to be laid that fearful penalty of Excommunication, that he should be Delivered over to Sathan:
Secondly, this serues to Magnifie the Power, and Wisedome of God, that can and doth so ouer-rule the nature of all thinges, that they shall serue for much good vnto his children, according to that of the Apostle All thinges worke for the best to them that loue God, As the skillfull Apothecary, of poyson, makes Triakle to expell poyson,
Secondly, this serves to Magnify the Power, and Wisdom of God, that can and does so overrule the nature of all things, that they shall serve for much good unto his children, according to that of the Apostle All things work for the best to them that love God, As the skilful Apothecary, of poison, makes Triakle to expel poison,
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Yet euen herein wee must obserue a difference betwixt the godly, & the wicked, to the one, they are helpes to heauen, to the other forerunners of greater torments,
Yet even herein we must observe a difference betwixt the godly, & the wicked, to the one, they Are helps to heaven, to the other forerunners of greater torments,
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