Lord Iesus begin, and make an end. A Sermon preached at Sowthell. THE TEXT. Matth. 11. vers. 28. 29. 30. 28 Come vnto me, all ye that are wearie and laden, and I will ease you.
Lord Iesus begin, and make an end. A Sermon preached At Sowthell. THE TEXT. Matthew 11. vers. 28. 29. 30. 28 Come unto me, all you that Are weary and laden, and I will ease you.
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THAT brother said very well, who ere while out of this place told vs, that the exercises of this daye, are or should bee the same to our soules, that physicke is to the body.
THAT brother said very well, who ere while out of this place told us, that the exercises of this day, Are or should be the same to our Souls, that physic is to the body.
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yet this also is no lesse true or certaine, that as physitians for the body, notwithstanding al their skill and experience, are sometimes deceiued, in the very particular sicknes it selfe of their patients,
yet this also is no less true or certain, that as Physicians for the body, notwithstanding all their skill and experience, Are sometime deceived, in the very particular sickness it self of their patients,
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so the ministers and preachers of Gods holy word, sometimes by meanes of the ignorance of the state of the people, with whome they deale, sometimes by partiall or corrupted respects in themselues, sometimes by the waiwardnes and wickednes of the hearers,
so the Ministers and Preachers of God's holy word, sometime by means of the ignorance of the state of the people, with whom they deal, sometime by partial or corrupted respects in themselves, sometime by the waiwardnes and wickedness of the hearers,
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not sure as in regarde of it selfe, being the Lordes trueth (for so it is alwaies good and holesome) but as in respect of the people or persons, to whome it is propounded, who either thorow carelesnes or prophanenes of heart,
not sure as in regard of it self, being the lords truth (for so it is always good and wholesome) but as in respect of the people or Persons, to whom it is propounded, who either thorough carelessness or profaneness of heart,
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or for the time present, yet (as that that neuer will corrupt, but abide vnto eternall life) it may and no doubt shall bee profitable afterwards (for the word that is deliuered shall neuer goe forth in vaine) we are in that hope,
or for the time present, yet (as that that never will corrupt, but abide unto Eternal life) it may and no doubt shall be profitable afterwards (for the word that is Delivered shall never go forth in vain) we Are in that hope,
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so though in conscience I think the most here, haue not present need of sweet comfort (and yet what your case is or may be that way I knowe not) as who I feare me for all that is past,
so though in conscience I think the most Here, have not present need of sweet Comfort (and yet what your case is or may be that Way I know not) as who I Fear me for all that is past,
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because charity is not suspicious, and in hope that though presently it bee not, yet in time to come it may bee fit for you, to my power vttermost to lay open,
Because charity is not suspicious, and in hope that though presently it be not, yet in time to come it may be fit for you, to my power uttermost to lay open,
for the better vnderstanding whereof, I pray you marke that in the verse that goeth next before these that wee haue read, Christ our Sauiour had in plaine and euident termes declared, that the fulnes of all good things both bodily and spirituall,
for the better understanding whereof, I pray you mark that in the verse that Goes next before these that we have read, christ our Saviour had in plain and evident terms declared, that the fullness of all good things both bodily and spiritual,
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for this life present & that which is to come, were from the father communicated vnto him, That so of his fulnes wee might all receiue euen grace for grace.
for this life present & that which is to come, were from the father communicated unto him, That so of his fullness we might all receive even grace for grace.
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Which least wee might suppose hee had propounded, as many vaine glorious men doe their glory & glittering, their plate, wealth and substance, their wit, health,
Which lest we might suppose he had propounded, as many vain glorious men do their glory & glittering, their plate, wealth and substance, their wit, health,
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and not to doe other men good, vnles it be to dasell their eyes, and to amaze their vnderstandings, quickly as it were, not affected only but ouercome, with the sight & sense of such things:
and not to do other men good, unless it be to dasell their eyes, and to amaze their understandings, quickly as it were, not affected only but overcome, with the sighed & sense of such things:
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Now because wee doe sometimes from Christs person in the greatnes of it, and sometimes from the wonderfull riches and excellencie of grace that is in him,
Now Because we do sometime from Christ person in the greatness of it, and sometime from the wonderful riches and excellency of grace that is in him,
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& so sundry times lay stumbling blocks in our owne waies to hinder vs, from approaching to such soueraigne good, our Sauiour laboreth to remoue all these impediments,
& so sundry times lay stumbling blocks in our own ways to hinder us, from approaching to such sovereign good, our Saviour Laboureth to remove all these impediments,
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and stones of offence whatsoeuer, and louingly inuiteth vs vnto himselfe, and freely offereth to make vs partakers of all his graces, in this sweete and comfortable saying, Come vnto mee all yee that labour and bee heauie laden,
and stones of offence whatsoever, and lovingly Inviteth us unto himself, and freely Offereth to make us partakers of all his graces, in this sweet and comfortable saying, Come unto me all ye that labour and be heavy laden,
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And yet we must not thinke, that they are needles tautologies, or mine repetitions, but serue as to expresse Christs singular loue, towards afflicted persons, he vrging them as we see againe and againe:
And yet we must not think, that they Are needles Tautologies, or mine repetitions, but serve as to express Christ singular love, towards afflicted Persons, he urging them as we see again and again:
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so to let vs vnderstand, in the doubling and trebling of these sweete and comfortable exhortations or commaundements, that it is no easie thing to comfort a wounded spirit,
so to let us understand, in the doubling and trebling of these sweet and comfortable exhortations or Commandments, that it is no easy thing to Comfort a wounded Spirit,
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For if that were so, one exhortation, commaundement, call or promise, would suffice, but rather that euen for their mind, that is true in them, that is said in the Prophet Ieremiah,
For if that were so, one exhortation, Commandment, call or promise, would suffice, but rather that even for their mind, that is true in them, that is said in the Prophet Jeremiah,
And yet further betweene these two exhortations or commaundements I make this difference, that in the first he calleth vs simply, without any other respect,
And yet further between these two exhortations or Commandments I make this difference, that in the First he calls us simply, without any other respect,
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First he putteth downe the exhortation or commandement it selfe, as ver. 28 Come vnto me alye, &c. & ver. 29. Take my yoke vpon you, &c. And then addeth promises, full of comfort and consolation,
First he putteth down the exhortation or Commandment it self, as ver. 28 Come unto me aly, etc. & ver. 29. Take my yoke upon you, etc. And then adds promises, full of Comfort and consolation,
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as, I will refresh you, in the end of vers. 28. and againe, Ye shall find rest vnto your soules, the last words of verse 29. which our Sauiour Christ presseth as wee see by doubling of them, not so much to expresse the infinite treasure of spirituall ioye that is in him,
as, I will refresh you, in the end of vers. 28. and again, You shall find rest unto your Souls, the last words of verse 29. which our Saviour christ Presseth as we see by doubling of them, not so much to express the infinite treasure of spiritual joy that is in him,
and in the obseruation of doctrines, arising out of them. To them therefore we come. Verse. 28. It is saide, Come vnto me ) In this verse, two things contained:
and in the observation of doctrines, arising out of them. To them Therefore we come. Verse. 28. It is said, Come unto me) In this verse, two things contained:
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First, the exhortation or commandement it selfe in these words, Come vnto me, &c. Secondly, a promise adioyned as for our greater incouragement to well dooing,
First, the exhortation or Commandment it self in these words, Come unto me, etc. Secondly, a promise adjoined as for our greater encouragement to well doing,
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In the exhortation or commandement, we are to consider the person exhorting or commaunding which is Christ, comfortably saying, Come vnto me: and the persons exhorted or commaunded in these words, all ye that labour, &c. who are described by adiuncts or attributes, setting out their miserable estate:
In the exhortation or Commandment, we Are to Consider the person exhorting or commanding which is christ, comfortably saying, Come unto me: and the Persons exhorted or commanded in these words, all you that labour, etc. who Are described by adjuncts or attributes, setting out their miserable estate:
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but rather the singular care and loue of the caller, and that not so much for his owne glory (who in the death and destruction of men can get & will get himselfe a name) as for our good, who when we thinke no such thing, no nor of our owne good neither, being distressed in spirit (for then commonly we are eyther dull and heauy hearted,
but rather the singular care and love of the caller, and that not so much for his own glory (who in the death and destruction of men can get & will get himself a name) as for our good, who when we think no such thing, no nor of our own good neither, being distressed in Spirit (for then commonly we Are either dull and heavy hearted,
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And that this is the true meaning indeede, both places of Scripture, and reasons drawne from religion doe plainely proue. In the xiiii. of Hosea, the Lord by the Prophet speaketh thus vnto the people.
And that this is the true meaning indeed, both places of Scripture, and Reasons drawn from Religion do plainly prove. In the xiiii. of Hosea, the Lord by the Prophet speaks thus unto the people.
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To the same end, yea and worthy to be noted, as seruing also for confirmation and exposition, of all the words of this very verse, tendeth that which Christ himselfe saith, Isaiah 55. which no man doubteth to be an euident prophecie of Christ and the graces, that we shall finde in him,
To the same end, yea and worthy to be noted, as serving also for confirmation and exposition, of all the words of this very verse, tendeth that which christ himself Says, Isaiah 55. which no man doubteth to be an evident prophecy of christ and the graces, that we shall find in him,
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and more indeede then did belong vnto him, then shall hee bee wrapped vp in a double transgression, the one against his father, towards whom he hath caried himselfe vnfaithfully,
and more indeed then did belong unto him, then shall he be wrapped up in a double Transgression, the one against his father, towards whom he hath carried himself unfaithfully,
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and the other towards man, because he hath dealt deceitfully with vs, in that he hath depriued vs of hope & helpe, that we might haue from others with or besides him.
and the other towards man, Because he hath dealt deceitfully with us, in that he hath deprived us of hope & help, that we might have from Others with or beside him.
for he was the faithfullest in all the house of God, euen as a sonne, and comming out of the Fathers bosome, hath communicated vnto vs all his counsels,
for he was the Faithfullest in all the house of God, even as a son, and coming out of the Father's bosom, hath communicated unto us all his Counsels,
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and we knowe and beleeue that there was neuer guile found in his mouth. And therefore that sense must of necessitie be true, yea the onely true sense. It followeth in the verse.
and we know and believe that there was never guile found in his Mouth. And Therefore that sense must of necessity be true, yea the only true sense. It follows in the verse.
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Wherein Christ first sheweth, that he is free from all partiality or respect of persons, in as much as indefinitely or generally hee calleth all heauie heartes,
Wherein christ First shows, that he is free from all partiality or respect of Persons, in as much as indefinitely or generally he calls all heavy hearts,
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or men in their owne vnworthines, what are they that should receiue any fauour, specially so great a grace as this?) but also answereth that, that many distressed spirits imagine that God hath promised or shewed fauour to such and such,
or men in their own unworthiness, what Are they that should receive any favour, specially so great a grace as this?) but also Answers that, that many distressed spirits imagine that God hath promised or showed favour to such and such,
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But he that will well weigh the course of Gods workes that way, or the trueth of the word, he shall find this to be but an imagination of mans heart and head,
But he that will well weigh the course of God's works that Way, or the truth of the word, he shall find this to be but an imagination of men heart and head,
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For who knoweth not that man in his best estate after regeneration, cannot merit the meanest mercies of God, not in thinges appertayning to this life, no not in a crumme of bread,
For who Knoweth not that man in his best estate After regeneration, cannot merit the Meanest Mercies of God, not in things aPPERTAINING to this life, no not in a crumb of bred,
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as the fruits of their fayth, and good testimonies of their willing obedience, yet he may if he will by reason of the imperfection that cleaueth thereto reiect all.
as the fruits of their faith, and good testimonies of their willing Obedience, yet he may if he will by reason of the imperfection that cleaveth thereto reject all.
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Yea wee may see it by the course they haue kept, in powring foorth of prayers vnto God, in which they haue respected simply and onely these two thinges, Gods mercy and their owne miserie,
Yea we may see it by the course they have kept, in Pouring forth of Prayers unto God, in which they have respected simply and only these two things, God's mercy and their own misery,
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So that we may safely say, God respecteth nothing in man, no not his miserie (though I doubt not but that many times he is much moued therewith) for if it were so, he should either leaue all or none in miserie,
So that we may safely say, God respecteth nothing in man, no not his misery (though I doubt not but that many times he is much moved therewith) for if it were so, he should either leave all or none in misery,
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and in thine owne iudgement so much as no man before thee, from thine owne estate and confession, gather comfort vnto thy selfe from the Lorde? Wherefore let the troubled spirit cast away these conceits,
and in thine own judgement so much as no man before thee, from thine own estate and Confessi, gather Comfort unto thy self from the Lord? Wherefore let the troubled Spirit cast away these conceits,
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and fully assure himselfe that as in no respect, God is a respecter of persons, so not in distributing and bestowing his graces, specially spirituall graces.
and Fully assure himself that as in no respect, God is a respecter of Persons, so not in distributing and bestowing his graces, specially spiritual graces.
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And that therefore so often as this or such like thoughtes come into their heads, they should know that they are, either frō the ignorance or diffidence of their owne soules,
And that Therefore so often as this or such like thoughts come into their Heads, they should know that they Are, either from the ignorance or diffidence of their own Souls,
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Least this generall and indefinite tearme of our Sauiour, should be stretched further than his meaning, hee knowing also euen wicked men to be more forward that way then they ought, he doth restrayne it, by two particular adiuncts or attributes saying (yee that labour, and are heauy laden) Where first wee are to marke, that as in other places of the Scriptures, and other cases also, God is wont to resemble spirituall things by bodily,
lest this general and indefinite term of our Saviour, should be stretched further than his meaning, he knowing also even wicked men to be more forward that Way then they ought, he does restrain it, by two particular adjuncts or attributes saying (ye that labour, and Are heavy laden) Where First we Are to mark, that as in other places of the Scriptures, and other cases also, God is wont to resemble spiritual things by bodily,
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so here he doth the like, for vnder these termes of labouring and being heauy laden, which are properly referred to outward actions and bodily burdens, he meaneth sense of sinne, conflict of conscience,
so Here he does the like, for under these terms of labouring and being heavy laden, which Are properly referred to outward actions and bodily burdens, he means sense of sin, conflict of conscience,
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and without money, vnderstanding there by thirst that which he doth in this place by labour and burdening, and by water, wine, and milke, that which he doth by refreshing & ease: so he doth it not without cause, specially as in regard of vs, who doe not onely vnderstand outward things better than inward,
and without money, understanding there by thirst that which he does in this place by labour and burdening, and by water, wine, and milk, that which he does by refreshing & ease: so he does it not without cause, specially as in regard of us, who do not only understand outward things better than inward,
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Whatsoeuer it be, we may see, that Christ mindeth by this Metaphore, to expresse this much vnto vs, that distresse of spirit vpon what cause soeuer it arise,
Whatsoever it be, we may see, that christ minds by this Metaphor, to express this much unto us, that distress of Spirit upon what cause soever it arise,
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and conflict of conscience, is no small payne, but a great and grieuous sorrow, entring deepe into the soule, disquieting the spirit, distempering the body,
and conflict of conscience, is no small pain, but a great and grievous sorrow, entering deep into the soul, disquieting the Spirit, distempering the body,
so on the other side to instruct them that are so weake in themselues to relie vpon him that is the God of their strength, who being in them and with them,
so on the other side to instruct them that Are so weak in themselves to rely upon him that is the God of their strength, who being in them and with them,
That other word heauie laden, is metaphoricall also and translated from bodily burdens vnto spirituall, that is to say, to the burdens of sinne and iniquitie, which lye more hard vpon the soule and spirit,
That other word heavy laden, is metaphorical also and translated from bodily burdens unto spiritual, that is to say, to the burdens of sin and iniquity, which lie more hard upon the soul and Spirit,
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but when the soule is ouerclogged with sinne and the sense thereof, or of Gods anger against it for the same, the very body is tainted thereby with sundry sorts of sicknesses,
but when the soul is ouerclogged with sin and the sense thereof, or of God's anger against it for the same, the very body is tainted thereby with sundry sorts of Sicknesses,
when the Prophets call the iudgements of God, that should fal vpon men for their sinnes, burthens, that so there might be some proportion betweene the iniquitie they had committed,
when the prophets call the Judgments of God, that should fall upon men for their Sins, burdens, that so there might be Some proportion between the iniquity they had committed,
as terror and feare of heart, shame and confusion of face, discredite amonst men, specially godly, discords yea anarchies in Kingdomes, common wealthes and families, and what not?
as terror and Fear of heart, shame and confusion of face, discredit amongst men, specially godly, discords yea Anarchies in Kingdoms, Common wealths and families, and what not?
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And indeede this were a point well worth the wading into, by reason of the grossenes and corruption of the age wherein we liue, making so smal or no conscience at all of sinne and transgression, were it not that we are to be occupied in some other points of comfort and consolation.
And indeed this were a point well worth the wading into, by reason of the grossness and corruption of the age wherein we live, making so small or no conscience At all of sin and Transgression, were it not that we Are to be occupied in Some other points of Comfort and consolation.
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if men consider rightly the height and the haynousnes, yea the infinitenesse & innumerablenesse of their owne sinnes generall and particular) though in that accusation it suffer much griefe,
if men Consider rightly the height and the haynousnes, yea the infiniteness & innumerableness of their own Sins general and particular) though in that accusation it suffer much grief,
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yea, & plunge it selfe as it were into distrustfulnes, is in more hope of a gracious recouerie (which in the midst of such sorrow of heart should minister some comfort) because sinne felt is more likely by repentance to be cured and healed,
yea, & plunge it self as it were into distrustfulness, is in more hope of a gracious recovery (which in the midst of such sorrow of heart should minister Some Comfort) Because sin felt is more likely by Repentance to be cured and healed,
The tydings of ease, and lighting of him in some sort of a great and grieuous burden, to him that carrieth it, is no doubt of it gladsome and ioyfull also,
The tidings of ease, and lighting of him in Some sort of a great and grievous burden, to him that Carrieth it, is no doubt of it gladsome and joyful also,
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which in deed shall be so much the better welcome vnto vs, when God shall be pleased in mercy to vouchsaue vs the same, by how much the burthens that we beare,
which in deed shall be so much the better welcome unto us, when God shall be pleased in mercy to vouchsaue us the same, by how much the burdens that we bear,
In these outwarde matters, the more that is promised the better we like, and the more great and faithfull the party is that giueth vs his word, the more constantly we assure our selues:
In these outward matters, the more that is promised the better we like, and the more great and faithful the party is that gives us his word, the more constantly we assure our selves:
Where are more bountifull promises of truth and life then those that euery where soūd in the holy Scripture? Doe not they reach to the good things of this life present,
Where Are more bountiful promises of truth and life then those that every where found in the holy Scripture? Do not they reach to the good things of this life present,
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and that which is to come especially? Who more excellent than the Lorde that hath made them? Who more great for power? Who more certaine for good will? Who more assured for fastnesse and fidelity than he? Should not all these rayse vp our spirits in our selues, that are fallen downe within vs,
and that which is to come especially? Who more excellent than the Lord that hath made them? Who more great for power? Who more certain for good will? Who more assured for fastness and Fidis than he? Should not all these raise up our spirits in our selves, that Are fallen down within us,
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But Christ God and man in one person, consisting yet notwithstanding of two seuerall and distinct natures, the godhead and the manhood, hath deliuered it, that so we might be well assured,
But christ God and man in one person, consisting yet notwithstanding of two several and distinct nature's, the godhead and the manhood, hath Delivered it, that so we might be well assured,
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and in both of them inseparably ioyned together from the time of his conception, perswade our hearts for the faithfull accomplishment of this most gracious and sweete promise.
and in both of them inseparably joined together from the time of his conception, persuade our hearts for the faithful accomplishment of this most gracious and sweet promise.
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And wee must needes referre it to, and vnderstand it of his whole person, not onely because in him consisteth the fulnes of all goodnes as we haue heard,
And we must needs refer it to, and understand it of his Whole person, not only Because in him Consisteth the fullness of all Goodness as we have herd,
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How much more then hee, that is pressed if not depressed with the sight of sinne, with the beholding of his owne infirmities, with the feeling and feare of Gods wrath against him for the same, would be glad to find refreshing, ease, and comfort.
How much more then he, that is pressed if not depressed with the sighed of sin, with the beholding of his own infirmities, with the feeling and Fear of God's wrath against him for the same, would be glad to find refreshing, ease, and Comfort.
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And yet to say trueth, and that indeede for the further inlarging of the comfort of distressed consciences, wee are to marke, that the word signifieth much more then refreshing: though I deny not but that that considered,
And yet to say truth, and that indeed for the further enlarging of the Comfort of distressed Consciences, we Are to mark, that the word signifies much more then refreshing: though I deny not but that that considered,
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But to the word, I say, it being compounded of a preposition or particle, and a verbe that signifieth to finish, ende or cease from, our Sauiour noteth not onely refreshing from the paynes,
But to the word, I say, it being compounded of a preposition or particle, and a verb that signifies to finish, end or cease from, our Saviour notes not only refreshing from the pains,
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whether they be outward or inward, which though it shal be principally, yea onely and most absolutely performed in the life that is to be reueiled, according to that of the spirit in the xiiii. of the Reuelations.
whither they be outward or inward, which though it shall be principally, yea only and most absolutely performed in the life that is to be revealed, according to that of the Spirit in the xiiii. of the Revelations.
and thorowe hope holde fast, and with patience looke for, the continuall enioying thereof And no doubt of it our Sauiour hath vsed so significant a word, that he might the better prouide for,
and thorough hope hold fast, and with patience look for, the continual enjoying thereof And no doubt of it our Saviour hath used so significant a word, that he might the better provide for,
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But be not dismaied sayth Christ, for the time shall come fayth Christ, wherein I will wipe all teares from your eyes, all griefe from your heartes, all sorrowe from your soules and not onely stay there,
But be not dismayed say christ, for the time shall come faith christ, wherein I will wipe all tears from your eyes, all grief from your hearts, all sorrow from your Souls and not only stay there,
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Hitherto we haue tranailed, and I trust not vnprofitably, chiefly in the exposition of the words, interlacing now and then some things of comfort and consolation, no whit I am sure strange from the meaning of Christ,
Hitherto we have tranailed, and I trust not unprofitably, chiefly in the exposition of the words, interlacing now and then Some things of Comfort and consolation, no whit I am sure strange from the meaning of christ,
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The first point of doctrine issuing out of this text is this, that true and sound comfort for an afflicted conscience is no where els, eyther to be sought or found, but in lesus Christ onely.
The First point of Doctrine issuing out of this text is this, that true and found Comfort for an afflicted conscience is no where Else, either to be sought or found, but in Jesus christ only.
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and verie truth indeede, or if hee alone had not had aboundant, yea infinite matter of strong and solide comfort in himselfe, he would neuer haue done,
and very truth indeed, or if he alone had not had abundant, yea infinite matter of strong and solid Comfort in himself, he would never have done,
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whether they were ordinarie, or extraordinarie, dayly or yearly, generall or particular, all and euery one of them, in measure more or lesse, tending still vnto him, whom they did prefigure and signifie,
whither they were ordinary, or extraordinary, daily or yearly, general or particular, all and every one of them, in measure more or less, tending still unto him, whom they did prefigure and signify,
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if with a liuely and stedfast fayth we labour to lay hold of him, it is sayd, Encline your eare and come vnto mee (Oh marke how like this Euangelical Prophet & our Sauiour himselfe speake & let this phrase also I beseech you serue for a cōfirmation and exposition of these wordes of our text) Heare and your soule shall liue:
if with a lively and steadfast faith we labour to lay hold of him, it is said, Incline your ear and come unto me (O mark how like this Evangelical Prophet & our Saviour himself speak & let this phrase also I beseech you serve for a confirmation and exposition of these words of our text) Hear and your soul shall live:
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Euery worde hath his waight, he, yea, he alone will establish not a momentany, but an euerlasting couenant with all his faithfull, of which that wee might be the better certified, hee telleth vs it shall be sure,
Every word hath his weight, he, yea, he alone will establish not a momentany, but an everlasting Covenant with all his faithful, of which that we might be the better certified, he Telleth us it shall be sure,
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so were they irreuocable and could neuer fayle. To the same purpose serueth a notable sentence of the Apostle 2. Cor. 1.5. As the sufferings of Christ abound in vs, so our consolation aboundeth thorow Christ.
so were they irrevocable and could never fail. To the same purpose serveth a notable sentence of the Apostle 2. Cor. 1.5. As the sufferings of christ abound in us, so our consolation Aboundeth thorough christ.
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And though these haue bin, were, and are, very good indeed (as those that haue felt and doe feele thē, know and confesse) yet to the ende that wee might assure our selues, that our ioyes shoulde match them, he sayth, Our consolations abound thorow him.
And though these have been, were, and Are, very good indeed (as those that have felt and do feel them, know and confess) yet to the end that we might assure our selves, that our Joys should match them, he say, Our consolations abound thorough him.
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And therefore as for the comforting of vs, against the hugenes and height of our sinnes, we say with the Apostle, where sinne hath abounded there grace hath ouerabounded.
And Therefore as for the comforting of us, against the hugeness and height of our Sins, we say with the Apostle, where sin hath abounded there grace hath ouerabounded.
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And he that knoweth soundly, and feelingly beleeueth, the names, natures, person and offices of our Sauiour Christ, together with the effects that from him in them are communicated to vs, cannot chuse but see, feele,
And he that Knoweth soundly, and feelingly Believeth, the names, nature's, person and Offices of our Saviour christ, together with the effects that from him in them Are communicated to us, cannot choose but see, feel,
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He is likewise so good, that yet notwithstanding he is man like vnto vs in euery respect, sinne onely excepted, and one that hath bin touched with the feeling of our infirmities, by meanes whereof we may the more boldly come vnto the throne of grace,
He is likewise so good, that yet notwithstanding he is man like unto us in every respect, sin only excepted, and one that hath been touched with the feeling of our infirmities, by means whereof we may the more boldly come unto the throne of grace,
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for the accomplishment of the worke of our redemption, and our full comfort thereby, as that they cannot be deuided or sundred, hee being man that so hee might suffer,
for the accomplishment of the work of our redemption, and our full Comfort thereby, as that they cannot be divided or sundered, he being man that so he might suffer,
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For sinne, and that that insueth vpon sinne, as shame and confusion of face, horror of heart, condemnation &c. is it that most stingeth mens mindes and soules.
For sin, and that that ensueth upon sin, as shame and confusion of face, horror of heart, condemnation etc. is it that most stingeth men's minds and Souls.
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Now all these beeing taken away in Christ, why should they not as well and comfortably sing that tryumphant song, O death where is thy sting? O graue or hell where is thy victory? the sting of death is sinne,
Now all these being taken away in christ, why should they not as well and comfortably sing that triumphant song, Oh death where is thy sting? O graven or hell where is thy victory? the sting of death is sin,
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And though it bee true that diuers persons had as some one or other of those names (for example Iehoshua) so one or diuers of those offices vpon them, at one & the selfe same time (as Melchisedech if you will) yet neither had they all,
And though it be true that diverse Persons had as Some one or other of those names (for Exampl Joshua) so one or diverse of those Offices upon them, At one & the self same time (as Melchizedek if you will) yet neither had they all,
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and those graces also they had in measure, whereas in him they were in all fulnesse, that so of his fulnes we might all receiue euen grace for grace:
and those graces also they had in measure, whereas in him they were in all fullness, that so of his fullness we might all receive even grace for grace:
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And this very thing haue all the godly in all ages felt in themselues, and confessed before others, that so if it were possible, they might be made partakers with them of the selfe same comfort.
And this very thing have all the godly in all ages felt in themselves, and confessed before Others, that so if it were possible, they might be made partakers with them of the self same Comfort.
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Christ meaning thereby that the aboundant riches of Gods grace that was in him, was made manifest in all former ages, the fathers by the eye of fayth (as the Apostle plainely sheweth it Hebr. 11.) seeing in the promises that he shoulde come:
christ meaning thereby that the abundant riches of God's grace that was in him, was made manifest in all former ages, the Father's by the eye of faith (as the Apostle plainly shows it Hebrew 11.) seeing in the promises that he should come:
In the 16. Chapter of this Gospell, in the great varietie of opinions, that was amongst men concerning Christ, some saying he was Elias, some Ieremias, or one of the Prophets.
In the 16. Chapter of this Gospel, in the great variety of opinions, that was among men Concerning christ, Some saying he was Elias, Some Jeremiah, or one of the prophets.
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Peter in his owne name and in the name of the rest, being demaunded what they thought, answered for them all, Thou art Christ the Sonne of the liuing God:
Peter in his own name and in the name of the rest, being demanded what they Thought, answered for them all, Thou art christ the Son of the living God:
Which what was it else, but to acknowledge that in him alone, and in none other, was the fulnesse of all goodnesse, trueth, life, comfort or whatsoeuer else we can thinke of,
Which what was it Else, but to acknowledge that in him alone, and in none other, was the fullness of all Goodness, truth, life, Comfort or whatsoever Else we can think of,
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or reckon vp? And in the sixt of the Gospel after Iohn, where it is shewed, that euen for some points of doctrine which our Sauiour Christ did deliuer but were not rightly vnderstood, many of his disciples went backe,
or reckon up? And in the sixt of the Gospel After John, where it is showed, that even for Some points of Doctrine which our Saviour christ did deliver but were not rightly understood, many of his Disciples went back,
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and walked no more with him, Christ demaunding of the twelue, whether they also woulde goe away, Peter answered (as he was alwayes a forward fellow) Master, to whom shall wee goe? as if hee shoulde say, certainly we cannot tell, Thou hast the words of eternall life,
and walked no more with him, christ demanding of the twelue, whither they also would go away, Peter answered (as he was always a forward fellow) Master, to whom shall we go? as if he should say, Certainly we cannot tell, Thou hast the words of Eternal life,
But amongest all others yea aboue the rest as seemeth to me, the Apostle Paul is most plaine and plentifull in this poynt, whose seuerall sentences recorded in his holy Epistles concerning this matter, would make almost a volume.
But amongst all Others yea above the rest as seems to me, the Apostle Paul is most plain and plentiful in this point, whose several sentences recorded in his holy Epistles Concerning this matter, would make almost a volume.
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meaning thereby that he was replenished, not onely with most plentifull, but with infinite aboundance of all things, both diuine and humane, he being not onely most perfect in himselfe,
meaning thereby that he was replenished, not only with most plentiful, but with infinite abundance of all things, both divine and humane, he being not only most perfect in himself,
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as in regard of our owne parte or feeling, hee doth not onely tell vs comfortable things, 1. Tim. 1. but setteth a worthy preface before it, saying, This is a true saying,
as in regard of our own part or feeling, he does not only tell us comfortable things, 1. Tim. 1. but sets a worthy preface before it, saying, This is a true saying,
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though it haue bin full sore against their willes, & but for the further increase of their condemnation to confesse it, saying, What haue we to doe with thee, O Christ, the Sonne of the liuing God? And this is it also that S. Iames meaneth,
though it have been full soar against their wills, & but for the further increase of their condemnation to confess it, saying, What have we to do with thee, Oh christ, the Son of the living God? And this is it also that S. James means,
And surely God himselfe doth not obscurely, but most plainely rather propound this point, both in the giuing of his gracious promises concerning Christ,
And surely God himself does not obscurely, but most plainly rather propound this point, both in the giving of his gracious promises Concerning christ,
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That so in the particularizing of it wee might see still this to be most true, that no where we can seeke for or find sound consolation, but in him alone.
That so in the particularizing of it we might see still this to be most true, that no where we can seek for or find found consolation, but in him alone.
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Which also may yet further appeare by this, that God the Father hath not onely prouided for the continuance and conueyance of this trueth, ouer or vnto men, by the audible voice of preaching in the publicke ministery of the Gospell, teaching them to sound and to publish it, saying, This is my welbeloued Sonne, in whom I am well pleased, heare him:
Which also may yet further appear by this, that God the Father hath not only provided for the Continuance and conveyance of this truth, over or unto men, by the audible voice of preaching in the public Ministry of the Gospel, teaching them to found and to publish it, saying, This is my well-beloved Son, in whom I am well pleased, hear him:
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but hath offered to seale it vp in the heartes and consciences of them, by instituting & ordayning certaine visible signes and Sacraments, both in the law and vnder the gospell, all leading vs not onely vnto Christ,
but hath offered to seal it up in the hearts and Consciences of them, by instituting & ordaining certain visible Signs and Sacraments, both in the law and under the gospel, all leading us not only unto christ,
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To omit to speake of the sacraments of the olde testament, which yet notwithstanding were for substance and matter, the same to the fathers that ours are to vs,
To omit to speak of the Sacraments of the old Testament, which yet notwithstanding were for substance and matter, the same to the Father's that ours Are to us,
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What wonderfull and vnspeakeable comfort, doth God in Christ offer vnto vs therein? To say nothing of those that we receiue there, the pledges of his death,
What wonderful and unspeakable Comfort, does God in christ offer unto us therein? To say nothing of those that we receive there, the pledges of his death,
and bloud sheading, and of all the graces that flow vnto vs therefrom, as forgiuenesse of sinnes, sanctified vse of the creatures, reconciliation to God, and sundry such like:
and blood shedding, and of all the graces that flow unto us therefrom, as forgiveness of Sins, sanctified use of the creatures, reconciliation to God, and sundry such like:
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what a maruailous mercy is this, that vnder those elements of bread and wine, hee should seale vp in our hearts not onely the spirituall strength wee haue from him, to die the death of sinne,
what a marvelous mercy is this, that under those elements of bred and wine, he should seal up in our hearts not only the spiritual strength we have from him, to die the death of sin,
and friendes, either in hard heartednesse against vs, will become miserable comforters vnto vs, as Iobs wife and friendes were, all the sort of them, or else when we shal consider what iniuries and indignities we haue offered them will increase our sorrow.
and Friends, either in hard heartedness against us, will become miserable Comforters unto us, as Jobs wife and Friends were, all the sort of them, or Else when we shall Consider what injuries and indignities we have offered them will increase our sorrow.
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We may see by it as if it were in a cleare & true looking glasse, the miserable estate and wofull condition, of all in the worlde, that be without the knowledge and feeling of Christ, I say, both knowledge and feeling (and I beseech you ioyne them both together,
We may see by it as if it were in a clear & true looking glass, the miserable estate and woeful condition, of all in the world, that be without the knowledge and feeling of christ, I say, both knowledge and feeling (and I beseech you join them both together,
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For if that bee true which Christ himselfe sayth, Ioh. 17. This is life eternall to know thee to bee the onely true God and him whom thou hast sent Iesus Christ:
For if that be true which christ himself say, John 17. This is life Eternal to know thee to be the only true God and him whom thou hast sent Iesus christ:
and him whom he hath sent Iesus Christ, rest vnder eternall condemnation, because Christ sayth, hee that beleeueth in the name of the onely begotten Sonne of God, shall not come into iudgement,
and him whom he hath sent Iesus christ, rest under Eternal condemnation, Because christ say, he that Believeth in the name of the only begotten Son of God, shall not come into judgement,
By which we see what sentence to giue not only of the heathen and gentiles, of whom the Apostle speaketh Ephes. 2. that they were without God in the world:
By which we see what sentence to give not only of the heathen and Gentiles, of whom the Apostle speaks Ephesians 2. that they were without God in the world:
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and our popish aduersaries defacing his offices of Kingdome, in erecting and exercising another gouernement, thē he hath prescribed of priesthood, in placing their dayly vnbloody sacrifice in stead of it:
and our popish Adversaries defacing his Offices of Kingdom, in erecting and exercising Another government, them he hath prescribed of priesthood, in placing their daily unbloody sacrifice in stead of it:
Other some againe knowing him, but denying him thorow loose and lewd life, of whom we may say as the Apostle saith of some other not much vnlike them that When they knew the power of godlines, they denied it notwithstanding in their deeds:
Other Some again knowing him, but denying him thorough lose and lewd life, of whom we may say as the Apostle Says of Some other not much unlike them that When they knew the power of godliness, they denied it notwithstanding in their Deeds:
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and of whom also we may say though it bee to their terror, as Christ sayth Luk. 12. He that knoweth the will of his master, and doth it not, shall be beaten with many stripes.
and of whom also we may say though it be to their terror, as christ say Luk. 12. He that Knoweth the will of his master, and does it not, shall be beaten with many stripes.
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We may learn from hence what is the reason why so many distressed spirits ly as it were broiling in the flame & fire of a troubled and disquieted he art.
We may Learn from hence what is the reason why so many distressed spirits lie as it were broiling in the flame & fire of a troubled and disquieted he art.
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Or els they feele him not with his force and effect that way, though they knowe their owne sinne, the punishmentes due vnto them therefore, with the manifold vnworthynesses they find in themselues, hindring them from comfort and consolation.
Or Else they feel him not with his force and Effect that Way, though they know their own sin, the punishments due unto them Therefore, with the manifold vnworthynesses they find in themselves, hindering them from Comfort and consolation.
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because not knowing, they cānot beleeue, for how can any man be perswaded of the thinges he knoweth not? And for the other I would in the feare of God counsell them, neuer to thinke of sinne alone,
Because not knowing, they cannot believe, for how can any man be persuaded of the things he Knoweth not? And for the other I would in the Fear of God counsel them, never to think of sin alone,
as opposing against sinne, Christs suffrings, and the merits thereof, which being strong to take away the cause, cannot but vtterly remooue the effect, that is, condemnation:
as opposing against sin, Christ sufferings, and the merits thereof, which being strong to take away the cause, cannot but utterly remove the Effect, that is, condemnation:
and the sooner ouercome, specially if we adioyne therewith all praier for the increase & strengthening of our faith, to apply vnto our selues all the sweete promises and comfortable examples of the word, which indeed, be not only as manie sure seales and pledges set thereunto,
and the sooner overcome, specially if we adjoin therewith all prayer for the increase & strengthening of our faith, to apply unto our selves all the sweet promises and comfortable Examples of the word, which indeed, be not only as many sure Seals and pledges Set thereunto,
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as may appeare by these words of the faithfull, I thanke my God, and in prayer, My God, my God, &c. And yet this applying of him vnto our selues doth not straighten Gods goodnes in it selfe,
as may appear by these words of the faithful, I thank my God, and in prayer, My God, my God, etc. And yet this applying of him unto our selves does not straighten God's Goodness in it self,
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for our Sauiour hath not done or said any thing in vaine. Surely nothing was hidden from him, hee knew their estate, and accordingly framed himselfe thereto.
for our Saviour hath not done or said any thing in vain. Surely nothing was hidden from him, he knew their estate, and accordingly framed himself thereto.
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And yet howe much were euerie one of these humbled? Let Dauid stand vs in steed of al. How many not only here and there sentences or verses thorowout his booke of Psalmes,
And yet how much were every one of these humbled? Let David stand us in steed of all How many not only Here and there sentences or Verses throughout his book of Psalms,
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And this argument also, I meane concerning the humiliation of our Sauiour, euery way the Apostle in his Epistle to the Hebrewes, doth not onely handle in the sixe or seuen first chapters of that his epistle,
And this argument also, I mean Concerning the humiliation of our Saviour, every Way the Apostle in his Epistle to the Hebrews, does not only handle in the sixe or seuen First Chapters of that his epistle,
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but teacheth Gods people to make speciall vse thereof for instruction and comfort. And if anie will imagine that he was so throwne downe, because hee was best,
but Teaches God's people to make special use thereof for instruction and Comfort. And if any will imagine that he was so thrown down, Because he was best,
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But specially that of the twelfth serueth for this purpose, where hee saith, Least I should be exalted out of measure, through the abundance or excellency (for the Greek word doth signifie both the one and the other) of reuelations, there was giuen vnto me a pricke in the flesh, the messenger Sathan to buffet me:
But specially that of the twelfth serveth for this purpose, where he Says, lest I should be exalted out of measure, through the abundance or excellency (for the Greek word does signify both the one and the other) of revelations, there was given unto me a prick in the Flesh, the Messenger Sathan to buffet me:
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And shall we thinke that God woulde lay any thing vpon these the only worthies of the world, saue that which was good indeed? If we imagine so we are much deceiued.
And shall we think that God would lay any thing upon these the only worthies of the world, save that which was good indeed? If we imagine so we Are much deceived.
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Then much more in afflictions of this kind, I meane sorrow and sicknes of soule for sin past, God vsing it not only as a meane to draw vs to repentance for that which is past,
Then much more in afflictions of this kind, I mean sorrow and sickness of soul for since past, God using it not only as a mean to draw us to Repentance for that which is past,
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and prouoking vs in the heauines of our spirites to spend time that way, to prouide comfort for ourselues, spirituall I meane, that others are constrayned to imploy about bodily ease, releefe and pleasure.
and provoking us in the heaviness of our spirits to spend time that Way, to provide Comfort for ourselves, spiritual I mean, that Others Are constrained to employ about bodily ease, relief and pleasure.
And surely thē these inward sorrowes & griefs, cannot choose but be good, not onlie because they are occupied about a more excellent part, the soule, I meane, which God no doubt doth especially regarde,
And surely them these inward sorrows & griefs, cannot choose but be good, not only Because they Are occupied about a more excellent part, the soul, I mean, which God no doubt does especially regard,
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so in this, that as he causeth the rage of men to turne vnto his praise, and at the beginuing yea and euer since to, commandeth light to shine out of darknes:
so in this, that as he Causes the rage of men to turn unto his praise, and At the beginning yea and ever since to, commands Light to shine out of darkness:
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so we out of the folly of our own sins learne spirituall wisedom, & from their darknes which is more palpable and grosse than that of Egypt, labour and learne to setch the spirituall light of a holy life.
so we out of the folly of our own Sins Learn spiritual Wisdom, & from their darkness which is more palpable and gross than that of Egypt, labour and Learn to setch the spiritual Light of a holy life.
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The sacrifices of God (that is to say, such as the Lord now delighteth in and accepteth of) are a broken spirit: by which he meaneth a mind that is bruised and cast downe in it selfe with the priuity of his owne infirmity and vnworthinesse.
The Sacrifices of God (that is to say, such as the Lord now delights in and Accepteth of) Are a broken Spirit: by which he means a mind that is Bruised and cast down in it self with the privity of his own infirmity and unworthiness.
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What can be more plain? what can be more pregnant? And yet as though this were not sufficient, he addeth further, A broken and a contrite heart, O God, thou wilt not despise.
What can be more plain? what can be more pregnant? And yet as though this were not sufficient, he adds further, A broken and a contrite heart, Oh God, thou wilt not despise.
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for no doubt of it, but he wil well accept thereof, as his owne work in vs. And agreeable vnto this is that of the Prophet Isaiah in the 66. chap. I looke to him (saith God) that is poore and broken in spirit,
for no doubt of it, but he will well accept thereof, as his own work in us And agreeable unto this is that of the Prophet Isaiah in the 66. chap. I look to him (Says God) that is poor and broken in Spirit,
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To shut vp, and that as if it were in a word or two the confirmation of this point, wee say that whosoeuer either considereth God from whom these anguishes and distresses, are sent to good ends doubtlesse,
To shut up, and that as if it were in a word or two the confirmation of this point, we say that whosoever either Considereth God from whom these Anguishes and Distresses, Are sent to good ends doubtless,
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By all this wee may see howe much they are out of the way that iudge the disquiet and distressed estate of Gods people in this worlde, either by God to bee layde vpon them for sinne, which is false,
By all this we may see how much they Are out of the Way that judge the disquiet and distressed estate of God's people in this world, either by God to be laid upon them for sin, which is false,
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as well as for their owne sinnes, for examples, the mischiefes intended and practised against the Church, the disorders and breaches of the common wealth, the generall ouerflowing of sinne and iniquitie in others with sundry such like:
as well as for their own Sins, for Examples, the mischiefs intended and practised against the Church, the disorders and Breaches of the Common wealth, the general overflowing of sin and iniquity in Others with sundry such like:
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And as for melancholy, I will not deny indeede, but that the conflict of conscience may be somewhat increased by abundance of that perillous humor? And I thinke no man that knoweth what it meaneth,
And as for melancholy, I will not deny indeed, but that the conflict of conscience may be somewhat increased by abundance of that perilous humour? And I think no man that Knoweth what it means,
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For if it were onely from thence, why shoulde not all melancholike persons haue it in proportion according to the superaboundance of that humor in them? But that is not so, as dayly experience sheweth.
For if it were only from thence, why should not all melancholic Persons have it in proportion according to the superabundance of that humour in them? But that is not so, as daily experience shows.
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Or why should others, and of other complexions also, besides the melancholicke, be sicke of this disease? and that many times more dangerously then diuers of those that haue aboundance of melancholy bearing sway in them.
Or why should Others, and of other complexions also, beside the melancholic, be sick of this disease? and that many times more dangerously then diverse of those that have abundance of melancholy bearing sway in them.
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Small skill, because they knowe not the Scriptures, nor the power of God, without which indeede no man shall bee skilfully acquainted with these causes.
Small skill, Because they know not the Scriptures, nor the power of God, without which indeed no man shall be skilfully acquainted with these Causes.
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or as a mighty fire and flame to torment them without ease, that so they and the wicked that deny God, heauen, hell, immortalitie of soule and all, might see in themselues,
or as a mighty fire and flame to torment them without ease, that so they and the wicked that deny God, heaven, hell, immortality of soul and all, might see in themselves,
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though they haue no comfort thereby, but wonderfull terror rather, how much they are seduced. We say and we say truely, that a blind man cānot discerne of colours.
though they have no Comfort thereby, but wonderful terror rather, how much they Are seduced. We say and we say truly, that a blind man cannot discern of colours.
Yea we see many that notwithstanding they haue their eyes, are not yet able (for want of iudgement & experience) to discerne of the diuersitie of colours, specially if so be they be mingled or compounded.
Yea we see many that notwithstanding they have their eyes, Are not yet able (for want of judgement & experience) to discern of the diversity of colours, specially if so be they be mingled or compounded.
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Hee that must determine rightly of this matter, either as in regard of himselfe, or as in respect of other men, must haue more then the eyes of his head,
He that must determine rightly of this matter, either as in regard of himself, or as in respect of other men, must have more then the eyes of his head,
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for their better incouragement of them in it, of his owne mercy he promiseth a blessing in the 41. Psalme, saying, Blessed is he that iudgeth wisely of the poore, the Lord shall deliuer him in the time of trouble.
for their better encouragement of them in it, of his own mercy he promises a blessing in the 41. Psalm, saying, Blessed is he that Judgeth wisely of the poor, the Lord shall deliver him in the time of trouble.
And if in other cases of farre lighter waight, the Apostle wil not haue vs to iudge one another, but sharply reproueth it, saying, What art thou that iudgest another mans seruant? He standeth or falleth to his owne Lord,
And if in other cases of Far lighter weight, the Apostle will not have us to judge one Another, but sharply Reproveth it, saying, What art thou that Judges Another men servant? He Stands or falls to his own Lord,
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and by meanes there of miserie and vnworthinesse in themselues, & iudgements from God against them for the same, many times make their owne mouthes meanes to expresse fearefull thinges against their owne soules:
and by means there of misery and unworthiness in themselves, & Judgments from God against them for the same, many times make their own mouths means to express fearful things against their own Souls:
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May blindnes so farre preiudice mens iudgements, that it shall hinder them from beholding their owne and other mens states? and shall it not obscure thine owne also? yea,
May blindness so Far prejudice men's Judgments, that it shall hinder them from beholding their own and other men's states? and shall it not Obscure thine own also? yea,
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and that euen concerning thy selfe, and touching thine owne present state? But further knowe this, O man, that sometimes greatnes and continuance of griefes, maketh the best of Gods Saintes to say as much against themselues as thou doest,
and that even Concerning thy self, and touching thine own present state? But further know this, Oh man, that sometime greatness and Continuance of griefs, makes the best of God's Saints to say as much against themselves as thou dost,
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euen the sanctified examples of the people of God, but to depresse thee so aboue measure, thou hast nothing but imagination and conceit, either of that which is not in God,
even the sanctified Examples of the people of God, but to depress thee so above measure, thou hast nothing but imagination and conceit, either of that which is not in God,
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Besides I beseech you consider, that it is one thing what men speake of themselues, according to their present feeling, either of sinne in their soules,
Beside I beseech you Consider, that it is one thing what men speak of themselves, according to their present feeling, either of sin in their Souls,
God is exceedingly good & merciful, and is not indeede bound to ratifie euery sentence of mans mind or mouth, which he vttereth either against his owne soule, or against others.
God is exceedingly good & merciful, and is not indeed bound to ratify every sentence of men mind or Mouth, which he uttereth either against his own soul, or against Others.
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Remember I beseech you what was said before out of the 28. of the Prouerbs, Blessed is the man (sayth the Lorde there) that feareth much continually. This state and condition of ours, whensoeuer or wheresoeuer it pleaseth God to exercise vs therewithall, is a principall argument vnto vs, that God woulde not haue vs perish with this wicked world, hee by this as by other meanes thorow his grace, making vs able thus to iudge our selues.
remember I beseech you what was said before out of the 28. of the Proverbs, Blessed is the man (say the Lord there) that fears much continually. This state and condition of ours, whensoever or wheresoever it Pleases God to exercise us therewithal, is a principal argument unto us, that God would not have us perish with this wicked world, he by this as by other means thorough his grace, making us able thus to judge our selves.
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or for feare to fall into it hereafter, is one plaine difference betwixt the godly and vngodly, who are seldome or neuer this way touched, at the least with comfortable effect.
or for Fear to fallen into it hereafter, is one plain difference betwixt the godly and ungodly, who Are seldom or never this Way touched, At the least with comfortable Effect.
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of the Gospell according to S. Iohn, God so loued the world, that he hath giuen his only begotten sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life.
of the Gospel according to S. John, God so loved the world, that he hath given his only begotten son, that whosoever Believeth in him should not perish, but have everlasting life.
and speciallie in three or foure chapters together, as 53.54.55. &c. But amongst the rest how comfortable is that of chapt. 41. from whence euen vnto the end of his prophecie almost, hee doth nothing els but publish promises and confolations:
and specially in three or foure Chapters together, as 53.54.55. etc. But among the rest how comfortable is that of Chapter. 41. from whence even unto the end of his prophecy almost, he does nothing Else but publish promises and confolations:
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as sometimes to disgrace a base colour, or to make a colour that is perfect indeed, to appeare more beautifull and orient, wee set by it another that is nothing so glorious and good.
as sometime to disgrace a base colour, or to make a colour that is perfect indeed, to appear more beautiful and orient, we Set by it Another that is nothing so glorious and good.
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And this is yet further made plain by this, that though al the word generally be the obiect of our faith, teaching vs indeed what wee should beleeue and do for Gods glory heer,
And this is yet further made plain by this, that though all the word generally be the Object of our faith, teaching us indeed what we should believe and do for God's glory her,
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And fearing least men woulde not willinglie come, how doth he there intereat vs? saying, Come now I pray you and let vs reason the caus together, as though he should say, let vs friendly conferre of the matter.
And fearing least men would not willingly come, how does he there intereat us? saying, Come now I pray you and let us reason the cause together, as though he should say, let us friendly confer of the matter.
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If you will but lend and bend your care, and be touched with the true sense of my righteousnes and your owne sinnes, I promise faithfully, that I will for mine own mercies sake put away all your transgressions whatsoeuer,
If you will but lend and bend your care, and be touched with the true sense of my righteousness and your own Sins, I promise faithfully, that I will for mine own Mercies sake put away all your transgressions whatsoever,
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The newe couenant that God maketh with his people in the 31. chap. of Ieremie, (and to the end that we might know it indeed to be a promise of the new testament, it is repeated by the Apostle Heb. 8.) how comfortable and full of sweet promises is that? After those dayes saith the Lord, I will put my law in their inwarde partes,
The new Covenant that God makes with his people in the 31. chap. of Ieremie, (and to the end that we might know it indeed to be a promise of the new Testament, it is repeated by the Apostle Hebrew 8.) how comfortable and full of sweet promises is that? After those days Says the Lord, I will put my law in their inward parts,
and handle this point or question? Christ himself saith, Mat. 7. Aske, and it shall be giuen vnto you, seeke and ye shall find, knock and it shall be opened vnto you.
and handle this point or question? christ himself Says, Mathew 7. Ask, and it shall be given unto you, seek and you shall find, knock and it shall be opened unto you.
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And what may we think of that which is alleaged in the 12. of the Gospell after Mathewe, out of the prophet Isaiah, A bruised reed shall he not breake,
And what may we think of that which is alleged in the 12. of the Gospel After Matthew, out of the Prophet Isaiah, A Bruised reed shall he not break,
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and smoking flaxe shal he not quench, till he bring foorth iudgement vnto victory? Out of Paules epistles wee haue spoken somewhat before in the first point of doctrine that was gathered out of this text, yet take one or two.
and smoking flax shall he not quench, till he bring forth judgement unto victory? Out of Paul's Epistles we have spoken somewhat before in the First point of Doctrine that was gathered out of this text, yet take one or two.
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And the same Apostle deliuereth a notable promise, with a glorious & comfortable preface, prefixed before it also. 1. Tim. 1. This is a true saying and worthy to be receined of all men, that Christ Iesus came into the world to saue sinners, of whom I am the chief.
And the same Apostle Delivereth a notable promise, with a glorious & comfortable preface, prefixed before it also. 1. Tim. 1. This is a true saying and worthy to be received of all men, that christ Iesus Come into the world to save Sinners, of whom I am the chief.
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May we not of these and thousandes such like, say as the Apostle Peter doth, that most great & precious promises are giuen vnto vs, & that euen for that end which he expresseth there,
May we not of these and thousandes such like, say as the Apostle Peter does, that most great & precious promises Are given unto us, & that even for that end which he Expresses there,
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namely, that by them wee shoulde bee partakers of the diuine nature, whilest we fly the corruption that is in the world thorow lust? Are not these great promises,
namely, that by them we should be partakers of the divine nature, whilst we fly the corruption that is in the world thorough lust? are not these great promises,
and may iustly bee so called, because they proceed from the great God, & propounde vnto vs great and excellent matters? May wee not esteeme them precious, not only for the raritie and excellencie of them,
and may justly be so called, Because they proceed from the great God, & propound unto us great and excellent matters? May we not esteem them precious, not only for the rarity and excellency of them,
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but also because they vnderprop our precious faith? Are wee not made in a double respect by them partakers of the diuine nature? 1. that as in regard God is ioyfull and chearefull, we are also become comfortable,
but also Because they underprop our precious faith? are we not made in a double respect by them partakers of the divine nature? 1. that as in regard God is joyful and cheerful, we Are also become comfortable,
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What other men may think I know not, but to me it seemeth that God thus in his worde, setting promises against sin, mindeth nothing els but to shew that as sin is it that most stingeth the conscience,
What other men may think I know not, but to me it seems that God thus in his word, setting promises against since, minds nothing Else but to show that as since is it that most stingeth the conscience,
so the meane to heale that byting (as if it were the brasen Serpent set vp to cure the bytinges of fierie Serpents) & to bring comfort against the same, is the promises of God propounded vnto vs in the word,
so the mean to heal that biting (as if it were the brazen Serpent Set up to cure the bitings of fiery Serpents) & to bring Comfort against the same, is the promises of God propounded unto us in the word,
or iudgments against sinne, he yet thinketh vpon, not only his mercy in himselfe, but as it is manifested vnto men, he euen there, either plainly expressing promises of blessing, grace,
or Judgments against sin, he yet Thinketh upon, not only his mercy in himself, but as it is manifested unto men, he even there, either plainly expressing promises of blessing, grace,
and by an euil thing prohibited, inioyning straightly the louing and doing of the contrary good, that so wee seeing what God aymeth at both in his precepts promises, threates,
and by an evil thing prohibited, enjoining straightly the loving and doing of the contrary good, that so we seeing what God aimeth At both in his Precepts promises, Treats,
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For if we looke vpon the threats contained therin against sinne and sinners, they will be so farre off from performing this dutie of comfort and consolation, that they will rather worke in vs horror and trembling,
For if we look upon the Treats contained therein against sin and Sinners, they will be so Far off from performing this duty of Comfort and consolation, that they will rather work in us horror and trembling,
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The doctrine of the law separated from the curse and threatning due to the transgressors thereof, will indeed set before vs Gods absolute and exact righteounesse,
The Doctrine of the law separated from the curse and threatening endue to the transgressors thereof, will indeed Set before us God's absolute and exact righteounesse,
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But when we consider withall that it setteth out our sinne against euery particular precept, that will bee so farre from yeelding vs consololation, that it will ouer whelme vs with despaire,
But when we Consider withal that it sets out our sin against every particular precept, that will be so Far from yielding us consololation, that it will over whelm us with despair,
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euen as preparatiues going before better physicke, for the scouring away of bodily diseases, yet can they not of themselues helpe or heale (but wounde and terrifie rather) for that is the peculiar both office and worke of Gods promises made essectuall in our heartes by the touch and operation of the spirit.
even as preparatives going before better physic, for the scouring away of bodily diseases, yet can they not of themselves help or heal (but wound and terrify rather) for that is the peculiar both office and work of God's promises made essectuall in our hearts by the touch and operation of the Spirit.
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For ouer and besides that they are but in men, and therefore full of weaknes and wants, wee know and confesse euerie where, that as we must liue not by examples,
For over and beside that they Are but in men, and Therefore full of weakness and Wants, we know and confess every where, that as we must live not by Examples,
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whereas the truths certaintie, and power of the promises, is from the might and mercy of him that hath made them, who also is both greater then all exception,
whereas the truths certainty, and power of the promises, is from the might and mercy of him that hath made them, who also is both greater then all exception,
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namely that wee ascribe not this excellent worke vnto the promises themselues, though also wee deny not but euen in that respect, they are spirituall, holy, heauenly, &c. but as by the spirit they are made powerfull in vs,
namely that we ascribe not this excellent work unto the promises themselves, though also we deny not but even in that respect, they Are spiritual, holy, heavenly, etc. but as by the Spirit they Are made powerful in us,
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for otherwise we may say of them, as wee do of the rest of the word, that without the spirit and faith they are as if it were a sealed book vnto vs for vnderstanding,
for otherwise we may say of them, as we do of the rest of the word, that without the Spirit and faith they Are as if it were a sealed book unto us for understanding,
or els if they haue knowne them & remembred them thorow want of comfortable feeling of the good things propounded therein, they haue beene vnto them,
or Else if they have known them & remembered them thorough want of comfortable feeling of the good things propounded therein, they have been unto them,
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so they not knowing of the promises, or they not minding of them, or not striuing comfortablie to feele them, is the verie welspring as I maie so call it, of all inward and outward discomforte, and distresse of conscience especially.
so they not knowing of the promises, or they not minding of them, or not striving comfortably to feel them, is the very wellspring as I may so call it, of all inward and outward discomfort, and distress of conscience especially.
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For how can the wounded conscience admit comforte, when he vnderstandeth not the comfort presented vnto him? or if hee forget it, where is his ioy in the middest of his forgetfulnesse? We saie that of an vnknowne thing there is no desire:
For how can the wounded conscience admit Comfort, when he understandeth not the Comfort presented unto him? or if he forget it, where is his joy in the midst of his forgetfulness? We say that of an unknown thing there is no desire:
For our owne parts let vs know that as Sathan laboureth to root out of our hearts generally, all the seede of the worde, that thereby keeping vs in blindnesse and ignorance, hee maie make vs runne riot at his pleasure:
For our own parts let us know that as Sathan Laboureth to root out of our hearts generally, all the seed of the word, that thereby keeping us in blindness and ignorance, he may make us run riot At his pleasure:
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so especially he trauaileth, either to hinder vs from receiuing or hauing receiued from making good vse of the sweet & comfortable promises of the worde, the verie matter if I may so saie,
so especially he Travaileth, either to hinder us from receiving or having received from making good use of the sweet & comfortable promises of the word, the very matter if I may so say,
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For the redressing and repressing also of which enormities in vs, a godly man, that is in some sorte ignorant, should laboure to abound in the knowledge of them:
For the redressing and repressing also of which enormities in us, a godly man, that is in Some sort ignorant, should labour to abound in the knowledge of them:
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and they that want feeling of them should looke vnto Iesus Christ, in whom all the promises of God are yea and amen, and should be much and often in the vse of all the meanes wherby Christ is become ours,
and they that want feeling of them should look unto Iesus christ, in whom all the promises of God Are yea and Amen, and should be much and often in the use of all the means whereby christ is become ours,
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as the word, sacraments, praier, sasting, &c. But aboue all they should regard, and labour for the holie spirit, to be shed abroad in their hearts, both to make all these things before named powerfull in them,
as the word, Sacraments, prayer, sasting, etc. But above all they should regard, and labour for the holy Spirit, to be shed abroad in their hearts, both to make all these things before nam powerful in them,
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yea & is deliuered also by the mouthes of some specially our popish aduersaries, who tell vs that this propounding of comfort in the promises of the Gospell, acquainting the people therwith maketh mensecure & carelesse.
yea & is Delivered also by the mouths of Some specially our popish Adversaries, who tell us that this propounding of Comfort in the promises of the Gospel, acquainting the people therewith makes mensecure & careless.
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and disanull or euacuate the sacraments, because infinite thousands in the world abuse them, to the increase of sin and licentiousnesse in themselues:
and disannul or evacuate the Sacraments, Because infinite thousands in the world abuse them, to the increase of since and licentiousness in themselves:
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It were best therefore to haue men goe naked, which what were it els but to become or bring in new Adamites? Diuers turne magistracy & authoritie into tyrannie,
It were best Therefore to have men go naked, which what were it Else but to become or bring in new Adamites? Diverse turn magistracy & Authority into tyranny,
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For as they are deliuered for the comfort and consolation of them that are afflicted and mourne in Sion, as may appeare in euerie place where they are alledged,
For as they Are Delivered for the Comfort and consolation of them that Are afflicted and mourn in Sion, as may appear in every place where they Are alleged,
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& namely in the two first verses of the 40. chapter of Isay, and tend indeede to manifest Gods loue and mercy, that so in the truth and performance of his word, wee might bee well assured, that nothing should put an eternall separatiō between him and vs, that hath loued vs so tenderly,
& namely in the two First Verses of the 40. chapter of Saiah, and tend indeed to manifest God's love and mercy, that so in the truth and performance of his word, we might be well assured, that nothing should put an Eternal separation between him and us, that hath loved us so tenderly,
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So surely the doctrine euery where adioyned to those promises in the word, doth plainely shew that God meaneth not, to make men secure and carelesse thereby,
So surely the Doctrine every where adjoined to those promises in the word, does plainly show that God means not, to make men secure and careless thereby,
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The causes that haue moued vs thereto, are great & grieuous iniquities preuailing vpon al & euery one of vs, the heauie rod of penurie and scarsity that ouerfloweth the land, warres and rumors of warres,
The Causes that have moved us thereto, Are great & grievous iniquities prevailing upon all & every one of us, the heavy rod of penury and scarcity that overfloweth the land, wars and rumours of wars,
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To diuert or turne away, the punishments for our sinnes and the iudgements that wee confesse and acknowledge, we haue iustly deserued therefore, no outwarde thing will serue,
To divert or turn away, the punishments for our Sins and the Judgments that we confess and acknowledge, we have justly deserved Therefore, no outward thing will serve,
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To this we haue been exhorted and prouoked by manifolde good meanes, and namely by propounding singular comforts and consolations which the Lord hath vouchsafed vnto vs, the better to meet with our backwardnes from approching to him, wee being sometimes discouraged from doing of that dutie, by his almightie greatnes and excellencie,
To this we have been exhorted and provoked by manifold good means, and namely by propounding singular comforts and consolations which the Lord hath vouchsafed unto us, the better to meet with our backwardness from approaching to him, we being sometime discouraged from doing of that duty, by his almighty greatness and excellency,
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But yet sith hee hath so louingly and fatherly called vs, and for our better incouragement giuen vs gracious promises, let vs drawe neere with a true heart in assurance of faith, our inward parts being pure from an euill conscience,
But yet sith he hath so lovingly and fatherly called us, and for our better encouragement given us gracious promises, let us draw near with a true heart in assurance of faith, our inward parts being pure from an evil conscience,
nor things present, nor things to come, nor height nor depth, nor any other creature shall bee able to separate vs from the loue of God, which is in Christ Iesus our Lord.
nor things present, nor things to come, nor height nor depth, nor any other creature shall be able to separate us from the love of God, which is in christ Iesus our Lord.
Now let vs pray that God would giue a rich and plentifull blessing in our seuerall hearts to al the good things that haue been deliuered vnto vs at this time:
Now let us pray that God would give a rich and plentiful blessing in our several hearts to all the good things that have been Delivered unto us At this time:
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