SO great a flatterer is Man of himself, that from all kind of Events, how various soever, ever, he will adventure to conclude himself in the right way to Blessedness; and rather than want Argument, contradictions shall conspire to make him happy:
SO great a flatterer is Man of himself, that from all kind of Events, how various soever, ever, he will adventure to conclude himself in the right Way to Blessedness; and rather than want Argument, contradictions shall conspire to make him happy:
And if this Argument be good, The Tribe of Benjamin while it conquer'd (as they did Conquer those that fought Gods Battles; and that by his immediate commission:) yet all that while, those Sodomites and foul Adulterers, the men of Gibeah were Saints; But when calamity does take away this Argument,
And if this Argument be good, The Tribe of Benjamin while it conquered (as they did Conquer those that fought God's Battles; and that by his immediate commission:) yet all that while, those Sodomites and foul Adulterers, the men of Gibeah were Saints; But when calamity does take away this Argument,
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then on the other side the Gibbet; though the punishment of Villany, is only execution of that Decree, whereby God hath predestined them, To be conform'd to the Image of his Son. As if they died most like Christ, who died with the most Guilt about them,
then on the other side the Gibbet; though the punishment of Villainy, is only execution of that decree, whereby God hath predestined them, To be conformed to the Image of his Son. As if they died most like christ, who died with the most Gilded about them,
and, if this Argument be good, AEgypt was blest with all her Plagues, and the consuming fire that ran upon the ground, was the light of Gods countenance upon them.
and, if this Argument be good, Egypt was blessed with all her Plagues, and the consuming fire that ran upon the ground, was the Light of God's countenance upon them.
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But men will never be agreed of that, while whatsoever happens (whether their cause prosper or be opprest) still proves them in the right. But I shall do it from a plain notorious effect:
But men will never be agreed of that, while whatsoever happens (whither their cause prosper or be oppressed) still Proves them in the right. But I shall do it from a plain notorious Effect:
and while others plead the merits of affliction, and Trumpet out their having suffered, as a pretence for the ambition and the covetousness, the luxuries and intemperance, and all the other vices of prosperity, which their late sufferings have before hand expiated;
and while Others plead the merits of affliction, and Trumpet out their having suffered, as a pretence for the ambition and the covetousness, the luxuries and intemperance, and all the other vices of Prosperity, which their late sufferings have before hand expiated;
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Because discoursing in General, is not so practical and usefull, I shall endeavour to discover in particular, By what Artifice of method the Flesh engageth men into courses of sin, and how it works them up to the height of it,
Because discoursing in General, is not so practical and useful, I shall endeavour to discover in particular, By what Artifice of method the Flesh engageth men into courses of since, and how it works them up to the height of it,
or, Whether indeed it be as easy to confute God's Word as to break his Commandements, and contrive that his truth shall no more stand than his will does;
or, Whither indeed it be as easy to confute God's Word as to break his commandments, and contrive that his truth shall no more stand than his will does;
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and if so, then to propose the danger and inferr Christ's Application that at least we begin to cease, and sin no more least a worse thing come unto us.
and if so, then to propose the danger and infer Christ's Application that At least we begin to cease, and since no more lest a Worse thing come unto us.
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He sets a guard of fire about Eden, about the place of pleasure, as well as in the place of torments; and there was as much need of flame to keep man out of Paradise, as flame to fright him from Hell.
He sets a guard of fire about Eden, about the place of pleasure, as well as in the place of torments; and there was as much need of flame to keep man out of Paradise, as flame to fright him from Hell.
He makes the Earth not spring with Garden any more, but bring forth thorns and bryars, that might scratch and tear man in the pursuit of things below, which,
He makes the Earth not spring with Garden any more, but bring forth thorns and briars, that might scratch and tear man in the pursuit of things below, which,
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our happiness must be inflicted executed on us, and we must be goaded into blessedness: and therefore God hath put afflictions into every dispensation since the first.
our happiness must be inflicted executed on us, and we must be goaded into blessedness: and Therefore God hath put afflictions into every Dispensation since the First.
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when he would recompense heroick vertue, he says it shall receive an hundred fold with persecution, Mar. 10. 30. and he does grant us sufferings; to you it is given in the behalf of Christ to suffer:
when he would recompense heroic virtue, he Says it shall receive an hundred fold with persecution, Mar. 10. 30. and he does grant us sufferings; to you it is given in the behalf of christ to suffer:
Phil. 1. 29. so that the sting of the Serpent is now the tempter; his biteings and his venom moving us to obedience, as much as his lying tongue did our first Parents to rebellion, and when he does fulfill Gods threat and wound the heel, he onely drives us faster away from him,
Philip 1. 29. so that the sting of the Serpent is now the tempter; his biteings and his venom moving us to Obedience, as much as his lying tongue did our First Parents to rebellion, and when he does fulfil God's threat and wound the heel, he only drives us faster away from him,
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and the Apostles that came after them, as if those were men inspir'd for ruine, and what ever Judgment they denounc't it was their own burden; and as if these were men chosen out for, and delegated to persecution, men appointed unto death as St. Paul expounds their office, none escap't:
and the Apostles that Come After them, as if those were men inspired for ruin, and what ever Judgement they denounced it was their own burden; and as if these were men chosen out for, and delegated to persecution, men appointed unto death as Saint Paul expounds their office, none escaped:
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This method hath not past by any Grandeur, but of those great ones that have been eminently good, their afflictions have vy'd with their Majesty, the Calendar hath had as much share of them as the Chronicle, the Martyrology as the Annals, and their bloud, not their Purple put them in the Rubrick. Gods Furnace made Crowns splendid, gave them a Majesty of shine and an Imperial glory,
This method hath not passed by any Grandeur, but of those great ones that have been eminently good, their afflictions have vied with their Majesty, the Calendar hath had as much share of them as the Chronicle, the Martyrology as the Annals, and their blood, not their Purple put them in the Rubric. God's Furnace made Crowns splendid, gave them a Majesty of shine and an Imperial glory,
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and so all our Crowns indeed must be prepar'd in the Furnace; he that told us we must be Baptiz'd with fire saw there was something in us that the Christians water will not cleanse;
and so all our Crowns indeed must be prepared in the Furnace; he that told us we must be Baptized with fire saw there was something in us that the Christians water will not cleanse;
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Heb. 2. 10. Who though he were a Son, and that the Son of God, yet learned he obedience by the things that he suffered, Heb. 5. 8. This therefore is the only and most effectual way of teaching it,
Hebrew 2. 10. Who though he were a Son, and that the Son of God, yet learned he Obedience by the things that he suffered, Hebrew 5. 8. This Therefore is the only and most effectual Way of teaching it,
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and though he gave his Law in Thunder, and sent his Prophets daily to denounce wrath to transgression, yet he reckons of all this as if he had said nothing till he speak Plagues and commands afflictions; Psal. 50. 21. after a Catalogue of sins he tells the man, these things hast thou done and I kept silence;
and though he gave his Law in Thunder, and sent his prophets daily to denounce wrath to Transgression, yet he reckons of all this as if he had said nothing till he speak Plagues and commands afflictions; Psalm 50. 21. After a Catalogue of Sins he tells the man, these things hast thou done and I kept silence;
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though my Law did warn thee, and my Messengers call'd to thee, yet I hardly expect that thou shouldst hear those whispers, with all those voyces I did scarce break silence,
though my Law did warn thee, and my Messengers called to thee, yet I hardly expect that thou Shouldst hear those whispers, with all those voices I did scarce break silence,
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yet man perceiveth it not, in a dream and in a vision, then he opens the ears of men by Chastisements, as it follows in four verses full of them 19, 20, 21, 22. and sealeth his instruction that he may withdraw Man from his purpose, i. e.
yet man perceives it not, in a dream and in a vision, then he Opens the ears of men by Chastisements, as it follows in four Verses full of them 19, 20, 21, 22. and Sealeth his instruction that he may withdraw Man from his purpose, i. e.
that he may make him cease from sin. It seems the place of Dragons is Gods chiefest School of Repentance; and we may have a clearer sight of him in the dimness of anguish, than Vision it self does give.
that he may make him cease from since. It seems the place of Dragons is God's chiefest School of Repentance; and we may have a clearer sighed of him in the dimness of anguish, than Vision it self does give.
and when, as David words it, The heart in the midst of the body is even like melting wax, then onely 'tis susceptible of Impression, then is the time for sealing the Instruction. Nor does Chastisement open the Ear only, but the understanding also;
and when, as David words it, The heart in the midst of the body is even like melting wax, then only it's susceptible of Impression, then is the time for sealing the Instruction. Nor does Chastisement open the Ear only, but the understanding also;
I will give her trouble NONLATINALPHABET, I will take her into the Wilderness NONLATINALPHABET saith he, and speak unto her Heart; There is convincing Experience of all this.
I will give her trouble, I will take her into the Wilderness Says he, and speak unto her Heart; There is convincing Experience of all this.
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Exod. 5. 2. but yet Thunder preaches obedience into him, and Pharaoh sent and called for Moses and Aaron and said, I have sinned, the Lord is righteous,
Exod 5. 2. but yet Thunder Preaches Obedience into him, and Pharaoh sent and called for Moses and Aaron and said, I have sinned, the Lord is righteous,
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and I and my People are wicked, intreat the Lord that there be no more mighty Thundrings (no more Voices of God, the Hebrew words it) and I will let you go.
and I and my People Are wicked, entreat the Lord that there be no more mighty Thunderings (no more Voices of God, the Hebrew words it) and I will let you go.
Exod, 9. 27. And in the Book of Judges you will find that whole Age was nothing but a vicissitude of sinning and suffering, divided betwixt Idolatry and Calamity. When Gods hand was not on them they ran after other Gods,
Exod, 9. 27. And in the Book of Judges you will find that Whole Age was nothing but a vicissitude of sinning and suffering, divided betwixt Idolatry and Calamity. When God's hand was not on them they ran After other God's,
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Psal. 78. 34, 35. So that from such induction the Prophet might pronounce, that when Gods Judgments are in the Earth, the Inhabitants of the world will learn righteousness, Esay 26. 9. and S. Peter in the Text, they that have suffered in the flesh, have ceased from sin.
Psalm 78. 34, 35. So that from such induction the Prophet might pronounce, that when God's Judgments Are in the Earth, the Inhabitants of the world will Learn righteousness, Isaiah 26. 9. and S. Peter in the Text, they that have suffered in the Flesh, have ceased from since.
Youth will not deny it self converses with temptations, although he have reason to fear they will commit a rape upon his warmer passions, which are chaf't by such encounters.
Youth will not deny it self converses with temptations, although he have reason to Fear they will commit a rape upon his warmer passion, which Are chafed by such encounters.
And truly why should he restrain himself from meats and drinks, and be a Jew again? All these believe they live righteously, soberly, and Godly enough.
And truly why should he restrain himself from Meats and drinks, and be a Jew again? All these believe they live righteously, soberly, and Godly enough.
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This resolution works in every recreation, pleasure, honour, and advantage of this World, men are content to make as near approaches to the sin as they can;
This resolution works in every recreation, pleasure, honour, and advantage of this World, men Are content to make as near Approaches to the since as they can;
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Secondly, does oft take in somewhat of the immoderate and unlawful, which cannot be avoided, both because it is hard to set the exact bounds and limits of what is lawful:
Secondly, does oft take in somewhat of the immoderate and unlawful, which cannot be avoided, both Because it is hard to Set the exact bounds and Limits of what is lawful:
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The NONLATINALPHABET, the Line that meers out Vertue from its neighbour Vice is not so plain in every place as to chalk out exactly to this point thou mayst come, and no farther;
The, the Line that meers out Virtue from its neighbour Vice is not so plain in every place as to chalk out exactly to this point thou Mayest come, and no farther;
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and the God of this World will serve me, upon this account, to procure for my Sin and my Destruction:) but howsoever when the Appetite is heated, they are not to be denyed.
and the God of this World will serve me, upon this account, to procure for my since and my Destruction:) but howsoever when the Appetite is heated, they Are not to be denied.
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Thirdly, this happening therefore sometimes proves a Snare and bait still to go on, both as it takes away the horrour and the a versation of the sins which at the first seem uncouth, till a man be experienced in them;
Thirdly, this happening Therefore sometime Proves a Snare and bait still to go on, both as it Takes away the horror and the a versation of the Sins which At the First seem uncouth, till a man be experienced in them;
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that that contentment which single pleasures could not afford, diversified might make up; Wretched Nature using that as an Attractive, which should repell;
that that contentment which single pleasures could not afford, diversified might make up; Wretched Nature using that as an Attractive, which should repel;
but gapes as much as Thirst and Feavour do, and if he have not satisfaction, suffers as many qualms and pangs as his riot used to cause in the Apprentisage of his sin;
but gapes as much as Thirst and Favour do, and if he have not satisfaction, suffers as many qualms and pangs as his riot used to cause in the Apprenticeship of his since;
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so that there is a kind of necessity of the practise, and he wisely seeming to make a vertue of necessity, begins to think them the onely happiness, at least of this life, freely without reluctancy embracing them.
so that there is a kind of necessity of the practice, and he wisely seeming to make a virtue of necessity, begins to think them the only happiness, At least of this life, freely without reluctancy embracing them.
And when another vice, as if it had learnt to fulfill our Saviours command, and take no care for the morrow, will not think of the next mornings pains and Headach;
And when Another vice, as if it had learned to fulfil our Saviors command, and take no care for the morrow, will not think of the next morning's pains and Headache;
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Nay, when the ambitious Usurper will not look just before him, to see where he does place his steps, on Precipices and Sword points, to note how the Pyramids he does climb are made slippery with blood;
Nay, when the ambitious Usurper will not look just before him, to see where he does place his steps, on Precipices and Sword points, to note how the Pyramids he does climb Are made slippery with blood;
Nay, we see many whose sins inflict themselves, who may be truely said to bear their Iniquities, yet choose those sins that bring their Plagues along with them;
Nay, we see many whose Sins inflict themselves, who may be truly said to bear their Iniquities, yet choose those Sins that bring their Plagues along with them;
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for we see men with most excessive difficulty practise a vice onely that they may have the vice, swallow sickness, drink Convulsions and dead Paralyses, foaming Epilepfies, onely that all this may be easie to them:
for we see men with most excessive difficulty practise a vice only that they may have the vice, swallow sickness, drink Convulsions and dead Paralyses, foaming Epilepfies, only that all this may be easy to them:
yet just such is the Sinners Design, and all the ease and pleasure he acquires at last in sinning, is but familiarity of Poyson, custome of Danger, and acquaintance of Ruine.
yet just such is the Sinners Design, and all the ease and pleasure he acquires At last in sinning, is but familiarity of Poison, custom of Danger, and acquaintance of Ruin.
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and more dangerous, to make the fall more wounding and more irrecoverable! And what shall give a check where difficulty does provoke, and torments do ingratiate? Well:
and more dangerous, to make the fallen more wounding and more irrecoverable! And what shall give a check where difficulty does provoke, and torments do ingratiate? Well:
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Why truely if rude unmannerly Conscience do sometimes thrust in the thoughts of Hell, the Flesh, which I told you, is not terrified with any thing but what it feels (now Conscience presents Hell as a thing of hereafter, not till Death be past) it satisfies Conscience with a Repentance of Hereafter, before Death come I will be sorry for my sins, and God is merciful.
Why truly if rude unmannerly Conscience do sometime thrust in the thoughts of Hell, the Flesh, which I told you, is not terrified with any thing but what it feels (now Conscience presents Hell as a thing of hereafter, not till Death be past) it Satisfies Conscience with a Repentance of Hereafter, before Death come I will be sorry for my Sins, and God is merciful.
The Mind that is immerst in body, and hath been long accustomed to tast no pleasure but the carnal ones, its fancy fill'd with those Ideas, it does imbibe such a tincture of sensuality, receives such an infusion of Flesh,
The Mind that is immersed in body, and hath been long accustomed to taste no pleasure but the carnal ones, its fancy filled with those Ideas, it does imbibe such a tincture of sensuality, receives such an infusion of Flesh,
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and is so impregnated with the fumes of Carnality, which clog the Spirit, that its complexion and temper is quite altered, it is diluted and deprest,
and is so impregnated with the fumes of Carnality, which clog the Spirit, that its complexion and temper is quite altered, it is diluted and depressed,
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some thin conceptions of such things have been thrown into them, but never were improved; for their Mind hath otherwise been employed, and they can have no appetite to them,
Some thin conceptions of such things have been thrown into them, but never were improved; for their Mind hath otherwise been employed, and they can have no appetite to them,
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And indeed that both longings after, and thoughts of a better Life should be altogether dead in the carnal man, is but a natural and necessary effect of the verge of his Delights.
And indeed that both longings After, and thoughts of a better Life should be altogether dead in the carnal man, is but a natural and necessary Effect of the verge of his Delights.
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For what motive is there in Heaven to stir up his appetite, to whom Heaven it self would not be a place of Joy? For I am verily perswaded, were the Carnal man in those Eternal Mansions compast with streams of Glory, it were impossible for him to take delight in them,
For what motive is there in Heaven to stir up his appetite, to whom Heaven it self would not be a place of Joy? For I am verily persuaded, were the Carnal man in those Eternal Mansions compassed with streams of Glory, it were impossible for him to take delight in them,
and indeed how could the unclean lascivious person please himself in the enjoyment of those Felicities that have no Sex, Where they neither Marry, nor are given in Marriage? Or how the Riotous, that Eats to eat, eats to hunger and provoke, not satisfie;
and indeed how could the unclean lascivious person please himself in the enjoyment of those Felicities that have no Sex, Where they neither Marry, nor Are given in Marriage? Or how the Riotous, that Eats to eat, eats to hunger and provoke, not satisfy;
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how will he content himself there where their happiness is, they shall neither hunger nor thirst, or the Incendiaries that love to set all on fire, what should they do there where there are no flames but such as kindle Seraphins; so that flesh and blood, not only shall not, but cannot enjoy the Kingdome of God:
how will he content himself there where their happiness is, they shall neither hunger nor thirst, or the Incendiaries that love to Set all on fire, what should they do there where there Are no flames but such as kindle Seraphim; so that Flesh and blood, not only shall not, but cannot enjoy the Kingdom of God:
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And now this pamper'd and puft Flesh is got into the Psalmists Chair, the Chair of Scorners; and 'tis one of the Luxuries of their life to scoff at them who are so foolish as to be Religious,
And now this pampered and puffed Flesh is god into the Psalmists Chair, the Chair of Scorner's; and it's one of the Luxuries of their life to scoff At them who Are so foolish as to be Religious,
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it rob'd them of the immoderate, and even of the lawful use of Pleasures, it took off those customary Delights by which the mind was habituated and glued to them, by not allowing them;
it robbed them of the immoderate, and even of the lawful use of Pleasures, it took off those customary Delights by which the mind was habituated and glued to them, by not allowing them;
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If David never checkt Adonijah, did not at any time displease him, saying, Why hast thou done so? he easily takes confidence to say I will be King, and step into the Throne. 1 Kings 1. 5. 6. But he that mortifies sometimes, that does acquaint even his most innocent desires with a denyal,
If David never checked Adonijah, did not At any time displease him, saying, Why hast thou done so? he Easily Takes confidence to say I will be King, and step into the Throne. 1 Kings 1. 5. 6. But he that Mortifies sometime, that does acquaint even his most innocent Desires with a denial,
how can unlawful ones assault him? For can my Appetite hope to betray me into superfluities, who have taught my self not to wish for necessaries? Will he be tempted with Excesses,
how can unlawful ones assault him? For can my Appetite hope to betray me into superfluities, who have taught my self not to wish for necessaries? Will he be tempted with Excesses,
or hearken to the invitations of Luxury, that will not hear his bowells when they croak for bread? Or he gape for intemperate satisfactions, who will not let thirst call,
or harken to the invitations of Luxury, that will not hear his bowels when they croak for bred? Or he gape for intemperate satisfactions, who will not let thirst call,
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and in a while with the liking of it, teach us Content without Lawful Delights; yea, by degrees make that content appear better than an assured enjoyment;
and in a while with the liking of it, teach us Content without Lawful Delights; yea, by Degrees make that content appear better than an assured enjoyment;
for were I offered the choice either of an uninterrupted Health, or of a certain Cure in all Diseases, sure I had rather never need a Potion than drink Antidote and Health it self.
for were I offered the choice either of an uninterrupted Health, or of a certain Cure in all Diseases, sure I had rather never need a Potion than drink Antidote and Health it self.
For Sufferings bring both the hereafters to remembrance, the Sad one while every Punishment was an Essay and tast of that which is prepared for those that live after the Flesh,
For Sufferings bring both the hereafters to remembrance, the Sad one while every Punishment was an Essay and taste of that which is prepared for those that live After the Flesh,
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behold nothing but Darkness and dimness of Anguish, and darknesse as of the shadow of Death, we could not choose but turn away our Eyes and lift them up to Heaven.
behold nothing but Darkness and dimness of Anguish, and darkness as of the shadow of Death, we could not choose but turn away our Eyes and lift them up to Heaven.
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but all is hurried from her, roams about for some hold to rest on, and being able in that case to find nothing but God, there she does grasp and cling;
but all is hurried from her, roams about for Some hold to rest on, and being able in that case to find nothing but God, there she does grasp and cling;
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and truely of two Visions which our Saviour gave to his most intimate Apostles Peter, James, and John, the one of Glory on Mount Tabor, the other of Sufferings in Gethsemane; shewing in the one Heaven and Himself transfigured, a glimpse of beatificall vision;
and truly of two Visions which our Saviour gave to his most intimate Apostles Peter, James, and John, the one of Glory on Mount Tabor, the other of Sufferings in Gethsemane; showing in the one Heaven and Himself transfigured, a glimpse of beatifical vision;
verse 34. But at his Passion he bids them Watch with him, Mat. 28. 38. and when he findeth them asleep, he sayes, What, could ye not watch with me one hour? v. 40. and bids them watch again, v. 41. and comes again a third time and upbraids their drowsiness, v. 45. So much more necessary vvas it to behold his Agonies, than to see his Felicities: Glory does not discover or invite to Heaven,
verse 34. But At his Passion he bids them Watch with him, Mathew 28. 38. and when he finds them asleep, he Says, What, could you not watch with me one hour? v. 40. and bids them watch again, v. 41. and comes again a third time and upbraids their drowsiness, v. 45. So much more necessary was it to behold his Agonies, than to see his Felicities: Glory does not discover or invite to Heaven,
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and we are more concerned to take a view of that Garden in Gethsemane, than that of Paradise, and the going down from the Mount of Olives does more advantage us in climbing the Eternal hills, than all Mount Tabors height.
and we Are more concerned to take a view of that Garden in Gethsemane, than that of Paradise, and the going down from the Mount of Olive does more advantage us in climbing the Eternal hills, than all Mount Tabors height.
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Nor do Afflictions onely drive us toward heaven, but they beget an hope of it. Knowing that Tribulation worketh Patience, Patience Experience, and Experience Hope.
Nor do Afflictions only drive us towards heaven, but they beget an hope of it. Knowing that Tribulation works Patience, Patience Experience, and Experience Hope.
He that hath entertained these Expectations in earnest, how will he slight temptations here below? What will he not sacrifice to Christs Command? See, Abraham that did but hope for Canaan, and that far off too, to be possest by the Posterity of his Son Isaack, yet when God commands him to flay Isaack before he had any posterity,
He that hath entertained these Expectations in earnest, how will he slight temptations Here below? What will he not sacrifice to Christ Command? See, Abraham that did but hope for Canaan, and that Far off too, to be possessed by the Posterity of his Son Isaac, yet when God commands him to flay Isaac before he had any posterity,
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and think a Fleshly lust a good exchange for the hope of Heaven, which Tribulation worketh? and he that had suffered in the Flesh would certainly cease from sin.
and think a Fleshly lust a good exchange for the hope of Heaven, which Tribulation works? and he that had suffered in the Flesh would Certainly cease from since.
not that our Enemies are sunk, but that our flesh is vanquisht, that sub hoc signo ninces is thus also come to passe, with the Standard of the Crosse, that Cross on which our selves were Crucified, we have overcome;
not that our Enemies Are sunk, but that our Flesh is vanquished, that sub hoc Sign ninces is thus also come to pass, with the Standard of the Cross, that Cross on which our selves were crucified, we have overcome;
To begin with the great Commanders, those that lead the Van and bring up the Reare, Uncleannesse, and Revellings; They that consider how they not onely suffered for, but by these Vices, which did misplace mens watches and attendances;
To begin with the great Commanders, those that led the Van and bring up the Rear, Uncleanness, and Revellings; They that Consider how they not only suffered for, but by these Vices, which did misplace men's watches and attendances;
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a Rod that turned straight into a Serpent, that changed our Seas into Blood, or rather made new Seas of our own blood; that brought Locusts over the Earth,
a Rod that turned straight into a Serpent, that changed our Seas into Blood, or rather made new Seas of our own blood; that brought Locusts over the Earth,
that struck Lights here worse than Egyptian Darkness, and destroyed all the first born of the Nation, all the Nobles of the Land, these will easily believe that we have felt this Rod too much to seize upon it hastily again;
that struck Lights Here Worse than Egyptian Darkness, and destroyed all the First born of the nation, all the Nobles of the Land, these will Easily believe that we have felt this Rod too much to seize upon it hastily again;
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the Scepter is restored, and this Rod like to that in Israel, laid up, I hope, within the Ark together with the Tables of the Law, never to be disjoyn'd from Gods Commands, nor taken thence against them.
the Sceptre is restored, and this Rod like to that in Israel, laid up, I hope, within the Ark together with the Tables of the Law, never to be disjoined from God's Commands, nor taken thence against them.
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For now it would be in despite of Christ, who hath almost verified the Jewish accusation of him, Destroy this Temple also, and in three dayes he will build it up again;
For now it would be in despite of christ, who hath almost verified the Jewish accusation of him, Destroy this Temple also, and in three days he will built it up again;
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Surely we will not kill this Body of his out of Love to him, and make his Temple his burnt Offering. When God hath set our sins in order thus before our eyes, shewed them us in their sad effects, there is no fear that we should fall in love with them.
Surely we will not kill this Body of his out of Love to him, and make his Temple his burned Offering. When God hath Set our Sins in order thus before our eyes, showed them us in their sad effects, there is no Fear that we should fallen in love with them.
if after all the Husband-mans methods of Care and Art, it bring forth only thorns and briars, it is rejected by him, he will bestow no more labour on it,
if After all the Husbandmans methods of Care and Art, it bring forth only thorns and briers, it is rejected by him, he will bestow no more labour on it,
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So we after Gods Husbandry of Afflictions, when the Plowers plowed upon our backs and made long furrows, and the Iron teeth of Oppressors as it were harrowed us;
So we After God's Husbandry of Afflictions, when the Plowers plowed upon our backs and made long furrows, and the Iron teeth of Oppressors's as it were harrowed us;
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If any did continue refractory to the Rod, sinn'd under and against Judgment, and did commit with an high hand even while the Lords hand was stretcht out against them, what shall reform, what can express their guilt? To have beheld that tragical iniquity we read of Lyons, where when the City was so visited with the Pestilence that scarce any were free, that the Dead without a figure buried their dead, falling down one upon another, each being at once a Carcass and a grave;
If any did continue refractory to the Rod, sinned under and against Judgement, and did commit with an high hand even while the lords hand was stretched out against them, what shall reform, what can express their guilt? To have beheld that tragical iniquity we read of Lyons, where when the city was so visited with the Pestilence that scarce any were free, that the Dead without a figure buried their dead, falling down one upon Another, each being At once a Carcase and a grave;
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the Souldiers of the Cittadel would daily issue forth and deflour Virgins now giving up the ghost, defile Matrons even already dead, committing with the dust, warming the grave with sinful heats,
the Soldiers of the Citadel would daily issue forth and deflour Virgins now giving up the ghost, defile Matrons even already dead, committing with the dust, warming the grave with sinful heats,
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would not this have seemed the Landskip of Hell to us, when they suffer and sin together? yet when a Church and State were on their death-beds, Gods tokens on them, visited with the treasures of his Plagues,
would not this have seemed the Landskip of Hell to us, when they suffer and sin together? yet when a Church and State were on their deathbeds, God's tokens on them, visited with the treasures of his Plagues,
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what was this but to do the same things whose story does affright us, while the actions please? and in this case what method will be useful? do we think our selves of that generous kind that will do nothing by compulsion,
what was this but to do the same things whose story does affright us, while the actions please? and in this case what method will be useful? do we think our selves of that generous kind that will do nothing by compulsion,
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and this was Ephraims Imagination just, I heard Ephraim bemoaning himself, saith the Prophet as a Bullock unaccustomed to the yoke, turn thou me and I shall be turned;
and this was Ephraims Imagination just, I herd Ephraim bemoaning himself, Says the Prophet as a Bullock unaccustomed to the yoke, turn thou me and I shall be turned;
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and break into the Grave for Lust, it may be would have been modest, and retired from the fair Palaces that are prepared to tempt and entertain that vice:
and break into the Grave for Lust, it may be would have been modest, and retired from the fair Palaces that Are prepared to tempt and entertain that vice:
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And as for those that were humbled under the Rod, and when God had retrencht from their enjoyments, did put restraints upon themselves, gave over sinning;
And as for those that were humbled under the Rod, and when God had retrenched from their enjoyments, did put restraints upon themselves, gave over sinning;
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I have a word of Caution for them, that they examine well and take a care it be a ceasing from fin like that in the Text, a dying to it, that they no longer live the rest of their time in the flesh to the lusts of men:
I have a word of Caution for them, that they examine well and take a care it be a ceasing from fin like that in the Text, a dying to it, that they no longer live the rest of their time in the Flesh to the Lustiest of men:
it is an hopeful argument God would not do such mighty works on purpose to undo them, we have good ground of confidence that he will preserve his own mercies,
it is an hopeful argument God would not do such mighty works on purpose to undo them, we have good ground of confidence that he will preserve his own Mercies,
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But yet if we debauch Salvation, and make it serve our undoing, if we order these opportunities of mercy so, that they onely help us to fill up the measure of our sins,
But yet if we debauch Salvation, and make it serve our undoing, if we order these opportunities of mercy so, that they only help us to fill up the measure of our Sins,
and the fatted Calf killed for him, if he should strait have invited the companions of his former riot to that fatted Calf, and joyn'd his Harlot to him with that Ring, he had deserved then to be disinheritated both from his Fathers house and pitty, who would have had no farther entertainment, nor no bowells for him.
and the fatted Calf killed for him, if he should strait have invited the Sodales of his former riot to that fatted Calf, and joined his Harlot to him with that Ring, he had deserved then to be disinheritated both from his Father's house and pity, who would have had no farther entertainment, nor no bowels for him.
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if he that hath suffered hath ceast from sin, then he that hath not ceast from sinning hath not suffered, and then what is all this that we have felt and so layn under? what is it if it be not suffering? If this be but preparative,
if he that hath suffered hath ceased from since, then he that hath not ceased from sinning hath not suffered, and then what is all this that we have felt and so lain under? what is it if it be not suffering? If this be but preparative,
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then what is the full potion, the Cup of Indignation, when all his Violls shall be poured into it? If such have been the beginnings of sufferings, what shall the issues be? If the morning dew of the day of punishment have been so full of blood, what shall the Storm and Tempest be? the deluge and inundation of Fury? Take heed of making God relapse, 'tis in your power to prevent it, your Reformation will be his preservative and Antidote:
then what is the full potion, the Cup of Indignation, when all his Viols shall be poured into it? If such have been the beginnings of sufferings, what shall the issues be? If the morning due of the day of punishment have been so full of blood, what shall the Storm and Tempest be? the deluge and inundation of Fury? Take heed of making God relapse, it's in your power to prevent it, your Reformation will be his preservative and Antidote:
As if when by their works they had adopted to themselves another Parent, were of their Father the Devil, they could claim any but their present Fathers interest,
As if when by their works they had adopted to themselves Another Parent, were of their Father the devil, they could claim any but their present Father's Interest,
but because in our Judah God is known, his Name great in our Israel, with us in Salem, that is, in peace, he hath his Tabernacle now, and his dwelling in Sion:
but Because in our Judah God is known, his Name great in our Israel, with us in Salem, that is, in peace, he hath his Tabernacle now, and his Dwelling in Sion:
If while they judge themselves Christs chosen Flock, boast Covenants and Alliances with God, although they violate all those Relations, they yet trust those will secure them:
If while they judge themselves Christ chosen Flock, boast Covenants and Alliances with God, although they violate all those Relations, they yet trust those will secure them:
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For why? the being of such a party and perswasion is the signature and Amulet that will preserve them in Gods favour, the charm through which he will not see Iniquity in Jacob, nor perverseness in Israel.
For why? the being of such a party and persuasion is the signature and Amulet that will preserve them in God's favour, the charm through which he will not see Iniquity in Jacob, nor perverseness in Israel.
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Lastly, if we that wear the distinctive Character of Israel, that of a Ransom'd, Purchas'd People (for sure our Rescues rise unto the number and the rate of those which brought the Sons of Jacob from the House of Bondage) if we,
Lastly, if we that wear the distinctive Character of Israel, that of a Ransomed, Purchased People (for sure our Rescues rise unto the number and the rate of those which brought the Sons of Jacob from the House of Bondage) if we,
conceit our Orthodox Profession (as once we thought our righteous Cause should do) will shield us from the danger of our Enemies, and of our vices too,
conceit our Orthodox Profession (as once we Thought our righteous Cause should do) will shield us from the danger of our Enemies, and of our vices too,
and by such as are of a clean heart, those that to the profession of Religion and Holiness of outward conversation, do add internal purity and sincerity;
and by such as Are of a clean heart, those that to the profession of Religion and Holiness of outward Conversation, do add internal purity and sincerity;
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Secondly, an assignation of Conditions under which that general Proposition holds, All are not Israel that are of Israel, it holds onely in such as are of a clean heart. And in this we have,
Secondly, an assignation of Conditions under which that general Proposition holds, All Are not Israel that Are of Israel, it holds only in such as Are of a clean heart. And in this we have,
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whether the cleanness of the Heart suffice, and having answered that, shall proceed, Thirdly, to consider them together, in both the given senses as they mean, a sincere heart, and a pure undefiled heart: In each of which Considerations,
whither the cleanness of the Heart suffice, and having answered that, shall proceed, Thirdly, to Consider them together, in both the given Senses as they mean, a sincere heart, and a pure undefiled heart: In each of which Considerations,
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and see how far each of them does remove from any interest in the Lords goodness to his Church, which is the natural Application of each part, and shall be mine.
and see how Far each of them does remove from any Interest in the lords Goodness to his Church, which is the natural Application of each part, and shall be mine.
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So that his kindness in sustaining his Compassions does vie with that which did effect them, who as he will not be provokt not to be good by such prodigious unthankfulness,
So that his kindness in sustaining his Compassions does vie with that which did Effect them, who as he will not be provoked not to be good by such prodigious unthankfulness,
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I know not by what argument encouraged, unless his in the Poet, — Factum quod se dum negal hoc videt beatum, because they see they fare best now, though they deny him most;
I know not by what argument encouraged, unless his in the Poet, — Factum quod se dum negal hoc videt Beatum, Because they see they fare best now, though they deny him most;
teaching his goodness to confute his being. If they do look upon the wondrous restitution of Gods Service as but a shifting of the Scene of Worship, only another and more gaudy draught and Landskip of Religion shot on the Stage;
teaching his Goodness to confute his being. If they do look upon the wondrous restitution of God's Service as but a shifting of the Scene of Worship, only Another and more gaudy draught and Landskip of Religion shot on the Stage;
Nay, when the onely Ordinance, the Sermon, is but a prize within the Temple, the Preacher but Rhetor dicturus ad aram, that comes to do his Exercise before the Altar, in which men are concern'd no farther than to hear and judge, not to be sentenc't by:
Nay, when the only Ordinance, the Sermon, is but a prize within the Temple, the Preacher but Rhetor Dicturus ad aram, that comes to do his Exercise before the Altar, in which men Are concerned no farther than to hear and judge, not to be sentenced by:
1. Clean. Clean, Pure, and Holy, are so essential attributes of the Israel or Church of God, that though I must not say the Church does take in none but such:
1. Clean. Clean, Pure, and Holy, Are so essential attributes of the Israel or Church of God, that though I must not say the Church does take in none but such:
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For there are tares unwholesome poppy too, and darnel with the Wheat, yet I must say that NONLATINALPHABET, the Church is but a Congregation of such as are called to be Saints, 1 Cor. 1. 2. In the first Israel almost the whole Discipline of their Religion was purity in type, and all the Ceremonies of their Worship were but figures, rather Doctrines of Cleanness, when they came first to enter Covenant with God at Horeb, and to receive their Law, they were to sanctifie themselves and wash their cloaths.
For there Are tares unwholesome poppy too, and darnel with the Wheat, yet I must say that, the Church is but a Congregation of such as Are called to be Saints, 1 Cor. 1. 2. In the First Israel almost the Whole Discipline of their Religion was purity in type, and all the Ceremonies of their Worship were but figures, rather Doctrines of Cleanness, when they Come First to enter Covenant with God At Horeb, and to receive their Law, they were to sanctify themselves and wash their clothes.
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What purity do those Commandements require, which they must not hear with any thing that was unclean about them? which they must wash all to receive? and indeed nothing with them was enterprized without it;
What purity do those commandments require, which they must not hear with any thing that was unclean about them? which they must wash all to receive? and indeed nothing with them was enterprised without it;
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yea, they were bound to wash their Dreams and purifie their very sleeps, and all this is expounded by the Prophet Isaiah, 1. 16. 17. Wash ye, make ye clean, put away the evil of your doings, cease to do evil, learn to do well.
yea, they were bound to wash their Dreams and purify their very sleeps, and all this is expounded by the Prophet Isaiah, 1. 16. 17. Wash you, make you clean, put away the evil of your doings, cease to do evil, Learn to do well.
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And in our Israel by our Covenant there is as much of this required, for we were all initiated into our profession by Washing, regenerated in a Lavet, and born again of Water, becoming so Tertullians Sanctitatis designati, set aside for Holiness, consecrated to cleanness,
And in our Israel by our Covenant there is as much of this required, for we were all initiated into our profession by Washing, regenerated in a Lavet, and born again of Water, becoming so Tertullia's Sanctitatis designati, Set aside for Holiness, consecrated to cleanness,
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How clean a thing then must a Christian be who must be washt into the Name? nor is he thus washt only in the Font, there was a more inestimable fountain opened for sin and for uncleanness. Apoc. 11. 5. Jesus Christ hath washt us in his own blood;
How clean a thing then must a Christian be who must be washed into the Name? nor is he thus washed only in the Font, there was a more inestimable fountain opened for since and for uncleanness. Apocalypse 11. 5. jesus christ hath washed us in his own blood;
Yet we have more effusions to contribute to it. 1 Cor. 6. 11. But ye are washt, but ye are sanctified by the Spirit of our God, and we must be Baptized with the Holy Ghost and with fire.
Yet we have more effusions to contribute to it. 1 Cor. 6. 11. But you Are washed, but you Are sanctified by the Spirit of our God, and we must be Baptised with the Holy Ghost and with fire.
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A Laver of flame also, to wash away our Scurfe as well as sullages, and beyond all these, some of us have been purg'd too with the fiery trial, and molten in the furnace of Affliction, to separate our drosse and purifie us from alloy, that we may be clean and refined too;
A Laver of flame also, to wash away our Scurf as well as sullages, and beyond all these, Some of us have been purged too with the fiery trial, and melted in the furnace of Affliction, to separate our dross and purify us from alloy, that we may be clean and refined too;
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this Scripture calls corruption and pollution. 2 Pet. 2. 19, 20. and the sinner is there stiled the servant of corruption; sure a worthy relation this, a Servant is we know, meaner than whom he serves, at least he is in that consideration as he serves;
this Scripture calls corruption and pollution. 2 Pet. 2. 19, 20. and the sinner is there styled the servant of corruption; sure a worthy Relation this, a Servant is we know, meaner than whom he serves, At least he is in that consideration as he serves;
and then I pray you, in what rank of things is Re or she who is below and baser then Corruption? David does also call such open Sepulchres; things all whose horrour does not lie in this that they enclose rottenness and putrefaction,
and then I pray you, in what rank of things is Re or she who is below and baser then Corruption? David does also call such open Sepulchres; things all whose horror does not lie in this that they enclose rottenness and putrefaction,
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for it is such that though it may consist with those little stains that come by slips and failings of infirmity (these are the spots of Children) and also with some single fouler acts, into which the man may be surprized, provided they be suddenly washt off in tears:
for it is such that though it may consist with those little stains that come by slips and failings of infirmity (these Are the spots of Children) and also with Some single Fowler acts, into which the man may be surprised, provided they be suddenly washed off in tears:
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And though the man be strict in other things, yet if he do allow himself one vice, he is of the number of the unclean; for partial obedience does imply also partial disobedience,
And though the man be strict in other things, yet if he do allow himself one vice, he is of the number of the unclean; for partial Obedience does imply also partial disobedience,
and observed him, and when he heard him he did many things, and heard him gladly, Mar. 6. 20. Could you but pardon him one crime, he were a most Religious person,
and observed him, and when he herd him he did many things, and herd him gladly, Mar. 6. 20. Could you but pardon him one crime, he were a most Religious person,
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but that indulg'd makes him the wicked Herod: The matter of Vriah threw dirt, perpetual sticking dirt, into the Character of David, that man after Gods heart. There are few persons but some sin or other finds a particular engagement on,
but that indulged makes him the wicked Herod: The matter of Uriah threw dirt, perpetual sticking dirt, into the Character of David, that man After God's heart. There Are few Persons but Some since or other finds a particular engagement on,
now when a vice hath got any of these relations to me, rather then use a violence upon my self, I must find out some salve how to quiet Conscience, and yet keep the vice.
now when a vice hath god any of these relations to me, rather then use a violence upon my self, I must find out Some salve how to quiet Conscience, and yet keep the vice.
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but this is his particular infirmity, to which his very making did dispose him, having been poysoned by its Principles without his fault or conspiration.
but this is his particular infirmity, to which his very making did dispose him, having been poisoned by its Principles without his fault or conspiration.
and which they did derive from Adam, whose sin like an infection taken in by divers men, breaks out in several Diseases, according to variety of Constitutions:
and which they did derive from Adam, whose since like an infection taken in by diverse men, breaks out in several Diseases, according to variety of Constitutions:
But truely Adam gave them no ill Customes, and they have no originall habits, themselves did educate their inclinations into vices; and for those inclinations that are derived into them, the water of their Baptisme was therefore poured upon them to coole those inbred heats,
But truly Adam gave them no ill Customs, and they have no original habits, themselves did educate their inclinations into vices; and for those inclinations that Are derived into them, the water of their Baptism was Therefore poured upon them to cool those inbred heats,
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There thou didst List thy self a Souldier to fight against the Devil, World, and Flesh; now whichsoere of these gets most into thee, wilt thou think fit to spare thy Enemy because he is thy bosome one? the Risque is greatest when thy Foe is Rebel and Traitor too, is got in thy own Quarters, shuffled with thy own Forces, entred thy Holds and thy Defences,
There thou didst List thy self a Soldier to fight against the devil, World, and Flesh; now whichsoere of these gets most into thee, wilt thou think fit to spare thy Enemy Because he is thy bosom one? the Risque is greatest when thy Foe is Rebel and Traitor too, is god in thy own Quarters, shuffled with thy own Forces, entered thy Holds and thy Defences,
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so far is it from a defence to say, this is the single force and bent of Nature in me, that if I do not therefore most resist it, I am perjuriously confederate with my Destruction;
so Far is it from a defence to say, this is the single force and bent of Nature in me, that if I do not Therefore most resist it, I am perjuriously confederate with my Destruction;
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and howsoever pure I keep my self from other vices, I am not clean. David will tell me when I am, Psal. 18. 23. I was uncorrupt before him, and es•hewed my own wickedness.
and howsoever pure I keep my self from other vices, I am not clean. David will tell me when I am, Psalm 18. 23. I was uncorrupt before him, and es•hewed my own wickedness.
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and when in the severe contritions of Repentance we come to judge our Lives, we have no leave to spare a vice because custome hath made it our Companion and Iutimate,
and when in the severe contritions of Repentance we come to judge our Lives, we have no leave to spare a vice Because custom hath made it our Companion and Iutimate,
And here I must first caution not to think the Heart is set as if it were the entire and onely Principle by which a judgment might be past upon our doings;
And Here I must First caution not to think the Heart is Set as if it were the entire and only Principle by which a judgement might be passed upon our doings;
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In opposition to which, I shall not doubt to put, That the external actions may have guilts peculiar to themselves, such as are truely their own, not shed into them by an evil mind;
In opposition to which, I shall not doubt to put, That the external actions may have guilts peculiar to themselves, such as Are truly their own, not shed into them by an evil mind;
Joh. 16. 2. NONLATINALPHABET, that he does offer an Oblation or Worship, shall think his Murder Sacrifice; that that would propitiate for other faults;
John 16. 2., that he does offer an Oblation or Worship, shall think his Murder Sacrifice; that that would propitiate for other Faults;
his Crime should seem Religion and attonement to him. (We have seen guilts put on such colours too:) and yet by these same actions which their hearts pursued with Holy aims, out of a Zeal to God,
his Crime should seem Religion and atonement to him. (We have seen guilts put on such colours too:) and yet by these same actions which their hearts pursued with Holy aims, out of a Zeal to God,
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Once more S. Paul does find reason to call himself the chief of Sinners. 1 Tim. 1. 15. for the commissions of that time of which he sayes that he served God with a pure Conscience. v. 3. did what he was perswaded in his heart he ought to do, pursued sincere intentions;
Once more S. Paul does find reason to call himself the chief of Sinners. 1 Tim. 1. 15. for the commissions of that time of which he Says that he served God with a pure Conscience. v. 3. did what he was persuaded in his heart he ought to do, pursued sincere intentions;
and after sayes, he had lived in all good conscience before God untill that day, Acts 23. 1. So that here was enough of the clean heart, a good and a pure conscience, and could his fiery persecutions by vertue of that flame within be Christian'd Holy Zeal? Could his Pure Conscience make his Bloody hands undefil'd? Oh no! 'twas blasphemy, and persecution, and injury, for all 'twas Conscience; for all his heart was clean from such intentions:
and After Says, he had lived in all good conscience before God until that day, Acts 23. 1. So that Here was enough of the clean heart, a good and a pure conscience, and could his fiery persecutions by virtue of that flame within be Christianized Holy Zeal? Could his Pure Conscience make his Bloody hands undefiled? O no! 'twas blasphemy, and persecution, and injury, for all 'twas Conscience; for all his heart was clean from such intentions:
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I was before a Blasphemer, and a Persecuter, and Injurious. v. 13. We may not think to shroud foul actions under handsome Meanings and an Innocent mind;
I was before a Blasphemer, and a Persecutor, and Injurious. v. 13. We may not think to shroud foul actions under handsome Meanings and an Innocent mind;
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as that which onely can make the other reall, valuable, and lasting. When a Disease hath once insinuated it self into the Vitals, spread through the Marrow,
as that which only can make the other real, valuable, and lasting. When a Disease hath once insinuated it self into the Vitals, spread through the Marrow,
Just so we have a NONLATINALPHABET an inward deep infusion, a bed or seedplot of malignity, which sometimes shews it self in outward grosse commissions;
Just so we have a an inward deep infusion, a Bed or Seedplot of malignity, which sometime shows it self in outward gross commissions;
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but if we onely use the Lance or corrosive to these, we may perchance make a man shift a sin (thus it is possible that the profane may alter into Factious, or contrary, the profuse Proud man turn Covetous) but till the ground of these be purg'd away the man's not cur'd,
but if we only use the Lance or corrosive to these, we may perchance make a man shift a since (thus it is possible that the profane may altar into Factious, or contrary, the profuse Proud man turn Covetous) but till the ground of these be purged away the Man's not cured,
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Gods severe Judgments that did lye so long so close upon us, like strong repercussives, may have stricken back the breakings out of former sins or inclinations:
God's severe Judgments that did lie so long so close upon us, like strong repercussives, may have stricken back the breakings out of former Sins or inclinations:
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And so I fall upon them both together, first in the former sense propos'd. That Clean heart signifies sincere true-hearted men, I have not onely the assurance of Translations,
And so I fallen upon them both together, First in the former sense proposed. That Clean heart signifies sincere truehearted men, I have not only the assurance of Translations,
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and among them the Syriack, but the Text it self does evince it, because such onely are indeed of Israel; for so our Saviour sayes, Behold an Israelite indeed in whom is no guile.
and among them the Syriac, but the Text it self does evince it, Because such only Are indeed of Israel; for so our Saviour Says, Behold an Israelite indeed in whom is no guile.
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Gen. 25. 27. a man unfeigned, that did seem nothing he was not, all Heart. And such each Israelite, each man that does expect an interest in that goodnesse which the Lord hath for Israel, must be, sincere and without guile.
Gen. 25. 27. a man unfeigned, that did seem nothing he was not, all Heart. And such each Israelite, each man that does expect an Interest in that Goodness which the Lord hath for Israel, must be, sincere and without guile.
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Nor is it Secondly, my businesse to say it is the greatest prudence, or as we call it policy, and that not onely because it hath most reason to attend and to expect Gods Blessing, which other false acts cannot;
Nor is it Secondly, my business to say it is the greatest prudence, or as we call it policy, and that not only Because it hath most reason to attend and to expect God's Blessing, which other false acts cannot;
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but because though bold open Truth breeds Anger frequently, yet insincerity breeds hatred and contempt, there being no so ignominious thing as Reputation of Falsness, which yet is unavoydable,
but Because though bold open Truth breeds Anger frequently, yet insincerity breeds hatred and contempt, there being no so ignominious thing as Reputation of Falseness, which yet is unavoidable,
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for events must discover insincerity, and then how piteous a thing he is when he must turn and wind still in more Mazes, till he be quite lost in his own shifts,
for events must discover insincerity, and then how piteous a thing he is when he must turn and wind still in more Mazes, till he be quite lost in his own shifts,
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But to pass by such arguments, Gods Precepts of not lying to one another, oblige us and all those that require faithfulness and his Command that Love should be without Dissimulation;
But to pass by such Arguments, God's Precepts of not lying to one Another, oblige us and all those that require faithfulness and his Command that Love should be without Dissimulation;
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but yet have crusted inwards, that cannot yearn nor stretch into compassion, Jacobs voyce but Esau's rough red hands: Besides Gods reasons do inforce this, Putting away lying, speak every one truth to his Neighbour,
but yet have crusted inward, that cannot yearn nor stretch into compassion, Jacobs voice but Esau's rough read hands: Beside God's Reasons do enforce this, Putting away lying, speak every one truth to his Neighbour,
So that Dissimulation is as great a Treachery as for the Eyes to seek traps to ensnare the Feet, the Hands to sauce stones for a Meale, which may perchance delight the Palate with a tran sient gust of that they are condited with,
So that Dissimulation is as great a Treachery as for the Eyes to seek traps to ensnare the Feet, the Hands to sauce stones for a Meal, which may perchance delight the Palate with a Tran Saint gust of that they Are condited with,
all fellow-members of Christs Body the Church; this Israel to which the Text sayes God is truely good, not in presence or colour onely, he hath not the hypocrisies of kindnesse:
all Fellow members of Christ Body the Church; this Israel to which the Text Says God is truly good, not in presence or colour only, he hath not the Hypocrisies of kindness:
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Now such a true good God he will not be to them who are but counterfeit and mock-parts of this Israel, for what is there in such a man that he can be good to? To the good kind well-spoken part? Alas that is but shape and varnish, 'tis not the man that speaks, 'tis all a motion and artifice, he puts it on,
Now such a true good God he will not be to them who Are but counterfeit and mock-parts of this Israel, for what is there in such a man that he can be good to? To the good kind well-spoken part? Alas that is but shape and varnish, it's not the man that speaks, it's all a motion and artifice, he puts it on,
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but that is hard and is not qualified for his Goodnesse, our true good God being onely such to those as are of a clean, true, and sincere heart towards their brethren.
but that is hard and is not qualified for his goodness, our true good God being only such to those as Are of a clean, true, and sincere heart towards their brothers.
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when he would word Gods Vengeance to finners, he sayes, he shall give them their portion with Hypocrites and Unbelievers. Things strangely coupled sure, that they whose Life does seem all Faith, all Godliness, should be onely fit Company in Tophet for the unbelievers, rank't and condemned with them;
when he would word God's Vengeance to finners, he Says, he shall give them their portion with Hypocrites and Unbelievers. Things strangely coupled sure, that they whose Life does seem all Faith, all Godliness, should be only fit Company in Tophet for the unbelievers, ranked and condemned with them;
If Jehu in his Executions on Ahab and his Family intend the cutting off the Regal Liue as well as Baals worship, and with their Blood to purple his own Royalty,
If Jehu in his Executions on Ahab and his Family intend the cutting off the Regal Live as well as Baal's worship, and with their Blood to purple his own Royalty,
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and God will punish him for his obedience, I will visit the blood of Jezreel upon the House of Jehu, Hos. 1. 4. But he that lets a vicious aim mix with his vertue,
and God will Punish him for his Obedience, I will visit the blood of Jezrael upon the House of Jehu, Hos. 1. 4. But he that lets a vicious aim mix with his virtue,
and does good to an ill end, addresses God's Religion to the Devil, and makes Christ minister to Belial; he does sin multipliedly, both in his vicious intention,
and does good to an ill end, Addresses God's Religion to the devil, and makes christ minister to Belial; he does sin multipliedly, both in his vicious intention,
Neither is that Vertue or Heart sincere whose intentions are not purely and meerly vertuous, but intend to compass some Religious end by means that are not lawful:
Neither is that Virtue or Heart sincere whose intentions Are not purely and merely virtuous, but intend to compass Some Religious end by means that Are not lawful:
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If Saul will sacrifice with Sheep and Oxen he was bid destroy, his very worship loseth him the Throne of Israel: Nor can I serve God with such pieties, God never does require an action which he sees I cannot compasse without sin,
If Saul will sacrifice with Sheep and Oxen he was bid destroy, his very worship loses him the Throne of Israel: Nor can I serve God with such Pieties, God never does require an actium which he sees I cannot compass without since,
and I were bound to disobey him in obedience to him, Shall I speak wickedly for God, saith Job? and then shall I do so? Such Religious intentions, the justice of those ends, will never qualifie me for Gods goodnesse,
and I were bound to disobey him in Obedience to him, Shall I speak wickedly for God, Says Job? and then shall I do so? Such Religious intentions, the Justice of those ends, will never qualify me for God's Goodness,
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when it but makes Damnation just to me, for so S. Paul affirms, Rom. 3. 5, 6, 7, 8. In fine if there be any wickednesse in the heart, it gives so foul a tincture to whatever pious actions we perform, that they become sin to us.
when it but makes Damnation just to me, for so S. Paul affirms, Rom. 3. 5, 6, 7, 8. In fine if there be any wickedness in the heart, it gives so foul a tincture to whatever pious actions we perform, that they become since to us.
He that will offer any thing to God, must take a care it be not tainted with such mixtures, which spoil all the Religion, making it not sincere, and also spoil the Heart by making it not clean, and undefiled. The last remaining sense,
He that will offer any thing to God, must take a care it be not tainted with such mixtures, which spoil all the Religion, making it not sincere, and also spoil the Heart by making it not clean, and undefiled. The last remaining sense,
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such also are uncontentednesse with our estates, inward repinings at the dispositions of Providence concerning us, black malice, bitter envyings. Now in these as the mind does need no outward members to consummate them, requires no accessary organs to work them out;
such also Are uncontentedness with our estates, inward repinings At the dispositions of Providence Concerning us, black malice, bitter envyings. Now in these as the mind does need no outward members to consummate them, requires no accessary organs to work them out;
so neither does it require any outward accessary guilt to make them liable to condemnation: we know 'twas one sin of the spirit onely that made Angels Devils.
so neither does it require any outward accessary guilt to make them liable to condemnation: we know 'twas one since of the Spirit only that made Angels Devils.
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The other sort of things that are said to come from the Heart, and to Defile, are those which S. Paul calls works of the Flesh, such as if they be committed must be committed outwardly, Murders, Drunkennesse, Revellings, Revenge, Wrath and Contentions, Seditions, Factions, Schismes, all Uncleannesses, &c. In these indeed the Heart can be but partiall Actor, the utmost it can do, is to desire and to intend them,
The other sort of things that Are said to come from the Heart, and to Defile, Are those which S. Paul calls works of the Flesh, such as if they be committed must be committed outwardly, Murders, drunkenness, Revellings, Revenge, Wrath and Contentions, Seditions, Factions, Schisms, all Uncleannesses, etc. In these indeed the Heart can be but partial Actor, the utmost it can do, is to desire and to intend them,
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but to him that esteemeth any thing unclean, to him it is unclean, Rom. 14. 14. and he that doubteth is damned if he eat. v. 23. These could have no truth in them,
but to him that esteems any thing unclean, to him it is unclean, Rom. 14. 14. and he that doubteth is damned if he eat. v. 23. These could have no truth in them,
unlesse the heart by choosing and pursuing to the utmost any thing that it does judge unlawful, incurr'd the guilt of that unlawfulness, even to Damnation;
unless the heart by choosing and pursuing to the utmost any thing that it does judge unlawful, incurred the guilt of that unlawfulness, even to Damnation;
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A settled tendency, a resolv'd inclination to sin, that presseth with its utmost agitation is that weight, which though it may perchance be stopt in its career,
A settled tendency, a resolved inclination to since, that Presseth with its utmost agitation is that weight, which though it may perchance be stopped in its career,
and then was askt what it did in that long interval, for sure it is not reasonable that it should be affected with any anticipations of the future Judgment,
and then was asked what it did in that long interval, for sure it is not reasonable that it should be affected with any anticipations of the future Judgement,
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and the restitution of the Flesh is to be waited for, that so both soul and body may go hand in hand in their Recompences as they did in their demerits, joynt partners in the Wages as they were in the Works: To this he answers;
and the restitution of the Flesh is to be waited for, that so both soul and body may go hand in hand in their Recompenses as they did in their demerits, joint partners in the Wages as they were in the Works: To this he answers;
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and if there were no other cause it were most just the Soul should there receive without the Body the dues of that which here it did commit without the Body:
and if there were no other cause it were most just the Soul should there receive without the Body the dues of that which Here it did commit without the Body:
and 'tis but just that being it usurp't upon the pleasures and the sins of Flesh, it should also seize on and take possession of the Vengeance appointed for those sins, it should invade and should usurp their condemnation.
and it's but just that being it usurped upon the pleasures and the Sins of Flesh, it should also seize on and take possession of the Vengeance appointed for those Sins, it should invade and should usurp their condemnation.
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But why do I stand pressing aggravations against uncleanness of Heart in an Age, when God knows Vice hath not so much modesty or fear to keep within those close and dark restraints? Instead of that same Cleannesse which the Text requires, we may find Purity indeed of several sorts,
But why do I stand pressing aggravations against uncleanness of Heart in an Age, when God knows Vice hath not so much modesty or Fear to keep within those close and dark restraints? Instead of that same Cleanness which the Text requires, we may find Purity indeed of several sorts,
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but 'tis either pure Fraud, or pure Impiety; the one of these does make a strange expression very proper, pure Corruption, for so it is, sincere and without mixture, nothing but it self, no spots of Clean to chequer it, but all stain:
but it's either pure Fraud, or pure Impiety; the one of these does make a strange expression very proper, pure Corruption, for so it is, sincere and without mixture, nothing but it self, no spots of Clean to chequer it, but all stain:
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but it shines with that light onely which Satan does put on when he transformes himself into an Angell of light, and it is but a glory about a fiend. But yet this shines however,
but it shines with that Light only which Satan does put on when he transforms himself into an Angel of Light, and it is but a glory about a fiend. But yet this shines however,
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and cherish their own wickednesse, but they make every vice their own, as if the Root of bitterness branch't out in each sort of Impiety in them, such fertile soyls of sin they are, here insincerity were to be wisht;
and cherish their own wickedness, but they make every vice their own, as if the Root of bitterness branched out in each sort of Impiety in them, such fertile soils of since they Are, Here insincerity were to be wished;
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and where there is not cleanness that there were a Mask, that there were the Religion of Hypocrisie. We may remember God was good to Israel of old by obligation and performance;
and where there is not cleanness that there were a Mask, that there were the Religion of Hypocrisy. We may Remember God was good to Israel of old by obligation and performance;
And yet at last when the Religion of some turned into Faction, of others into Prophanenesse; when the strictest Sect of them, the Pharises, became most holy out wardly, to have the better means NONLATINALPHABET, to mischief those that were not of their party, and got a great opinion of Sanctity, NONLATINALPHABET, so as to be believed in whatsoever they did speak against the King or chief Priests;
And yet At last when the Religion of Some turned into Faction, of Others into Profaneness; when the Strictest Sect of them, the Pharisees, became most holy out wardly, to have the better means, to mischief those that were not of their party, and god a great opinion of Sanctity,, so as to be believed in whatsoever they did speak against the King or chief Priests;
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but were the Church of Israel, became lukewarme, supine, and negligent in their Profession, yea, and licentious and Prophane, fit onely to be joyned with Publicans, in Christs expressions; when sin grewgenerally Impudent;
but were the Church of Israel, became lukewarm, supine, and negligent in their Profession, yea, and licentious and Profane, fit only to be joined with Publicans, in Christ expressions; when since grewgenerally Impudent;
and cared not to be wicked to themselves, but must debauch, as if they did enjoy the ruine of other persons, sinning just as the Devil does, who does not taste the sin,
and cared not to be wicked to themselves, but must debauch, as if they did enjoy the ruin of other Persons, sinning just as the devil does, who does not taste the since,
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So there is something I confess, like this in our condition, for with our gold and silver, our precious things that are restored, there is Iron and Clay, not onely meaner mixtures,
So there is something I confess, like this in our condition, for with our gold and silver, our precious things that Are restored, there is Iron and Clay, not only meaner mixtures,
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and Peace here upon Israel, and in his light they shall see light hereafter in the Jerusalem that is above. To the state of which glorious Light He bring us all, who is the brightness of his Fathers Glory:
and Peace Here upon Israel, and in his Light they shall see Light hereafter in the Jerusalem that is above. To the state of which glorious Light He bring us all, who is the brightness of his Father's Glory:
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2. What Usefulnesse and Efficacy this Duty had upon that time in which it was prescribed? what the Afflicting of the Soul contributed to the work of that Day? that it should be made so indispensable an ingredient of its performances, tyed to it by a Statute for ever?
2. What Usefulness and Efficacy this Duty had upon that time in which it was prescribed? what the Afflicting of the Soul contributed to the work of that Day? that it should be made so indispensable an ingredient of its performances, tied to it by a Statute for ever?
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The Arab. and Targum of Jerusalem Translate it Fasting; yea, and a Learned Rabbine sayes, that wheresoever these two words are put together, that is meant.
The Arab. and Targum of Jerusalem Translate it Fasting; yea, and a Learned Rabbis Says, that wheresoever these two words Are put together, that is meant.
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And the Prophet Isaiah speaking of this Day in my Text, sayes, Is it such a Fast that I have chosen? A day for a man to Afflict his Soul? Isa. 58. 5. Somewhat a strange expression it is;
And the Prophet Isaiah speaking of this Day in my Text, Says, Is it such a Fast that I have chosen? A day for a man to Afflict his Soul? Isaiah 58. 5. Somewhat a strange expression it is;
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and this luxuriancy and wantonness of Meat the Scripture calls meat for the Soul: Such as God sayes in other places the Soul lusteth after. Indeed forc't meats,
and this luxuriancy and wantonness of Meat the Scripture calls meat for the Soul: Such as God Says in other places the Soul Lusteth After. Indeed forced Meats,
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Indeed the Soul that dwells in Dishes, and is stew'd in its own Luxuries, grows loose and does dissolve, its sinews melt, all its firmness of mind forsakes it, the man is strong for nothing but for Lusts, his faculties are choak'd and stifled, they stagnate and are mir'd within him, and there corrupt and putrefie.
Indeed the Soul that dwells in Dishes, and is stewed in its own Luxuries, grows lose and does dissolve, its sinews melt, all its firmness of mind forsakes it, the man is strong for nothing but for Lustiest, his faculties Are choked and stifled, they stagnate and Are mired within him, and there corrupt and putrefy.
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And then what Cranes will force out thence, and wind up such a Soul into the practises and expectations of Plety? will make it mind and entertain the hopes and Duties of Religion? what macerations, what Chymistry will defecate a Spirit so incarnated,
And then what Cranes will force out thence, and wind up such a Soul into the practises and Expectations of Plenty? will make it mind and entertain the hope's and Duties of Religion? what macerations, what Chemistry will defecate a Spirit so incarnated,
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Only inspire us how to be but more Sagacious, indeed but more luxurious Bruits, when thou hast set us here to train and discipline our selves for a condition of such glorious Joyes as are fit to entertain Souls of Reason with, and to make them blessed;
Only inspire us how to be but more Sagacious, indeed but more luxurious Bruits, when thou hast Set us Here to train and discipline our selves for a condition of such glorious Joys as Are fit to entertain Souls of Reason with, and to make them blessed;
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that we should make our selves Antipodes to this, walk contrary to all, and so debase our spirits as that they are qualified for no other satisfaction,
that we should make our selves Antipodes to this, walk contrary to all, and so debase our spirits as that they Are qualified for no other satisfaction,
I mean subordination of the lower appetite to Reason and Religion, which it renverses quite, and breeds an universal cachexy of the Soul as well as Body.
I mean subordination of the lower appetite to Reason and Religion, which it renverses quite, and breeds an universal cachexy of the Soul as well as Body.
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The progresse of this is apparent in the Scripture, Exod. 32. 6. The People sate down to Eat and Drink and rose up to Play: Lusum non denotasset nisi impudicum;
The progress of this is apparent in the Scripture, Exod 32. 6. The People sat down to Eat and Drink and rose up to Play: Lusum non denotasset nisi impudicum;
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He lookt upon this Vice as that which would bid defiance to God, and out him, and therefore thinks it necessary to beseech the Lord not to afford him so much as would furnish Plenty, Prov. 30. 8. Give me not Riches, feed me with food convenient for me; NONLATINALPHABET with an Allowance, with no more than is sufficient for me, least I be full and deny thee,
He looked upon this Vice as that which would bid defiance to God, and out him, and Therefore thinks it necessary to beseech the Lord not to afford him so much as would furnish Plenty, Curae 30. 8. Give me not Riches, feed me with food convenient for me; with an Allowance, with no more than is sufficient for me, lest I be full and deny thee,
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but thinks all notions of such beings to be contradiction, when once by the suffusions of Carnality all the impressions of a Spirit are wrought out of it self:
but thinks all notions of such beings to be contradiction, when once by the suffusions of Carnality all the impressions of a Spirit Are wrought out of it self:
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Whether this time that hath been almost alwayes set aside for strict Severities, and to work out Repentance (and if it be not so intended now, I know not what pretence did call us hither) (for though there be some relaxation of the severer Dyet of this time, sure there is no indulgence of that Penitence which the strictness of this time design'd) and let some men talk what they please of the Intention of their Statutes,
Whither this time that hath been almost always Set aside for strict Severities, and to work out Repentance (and if it be not so intended now, I know not what pretence did call us hither) (for though there be Some relaxation of the severer Diet of this time, sure there is no indulgence of that Penitence which the strictness of this time designed) and let Some men talk what they please of the Intention of their Statutes,
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and the abuse of Mercies seem to call for it, while men do live as if they thought God had wrought all these Miracles meerly to give them opportunity to serve their Vices or their other ends, to put them in a way to get Places, Estates, and Dignities;
and the abuse of mercies seem to call for it, while men do live as if they Thought God had wrought all these Miracles merely to give them opportunity to serve their Vices or their other ends, to put them in a Way to get Places, Estates, and Dignities;
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and by uncharitable gains, hard hearted griping, yea by false unworthy treacherous arts, to heap up Wealth, to raise their Families, or feed their lusts:
and by uncharitable gains, hard hearted gripping, yea by false unworthy treacherous arts, to heap up Wealth, to raise their Families, or feed their Lustiest:
Tertullian is very pleasant with those who did dislike that in their Penitencies, they were by the Church prescrib'd to put off Mirth and put on Sackcloth, and take Ashes for Bread;
Tertullian is very pleasant with those who did dislike that in their Penitences, they were by the Church prescribed to put off Mirth and put on sackcloth, and take Ashes for Bred;
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I macerate (do you not see the signs of it?) and excruciate my self, I take these fearful careful wayes that I may reconcile God to me whom I have offended.
I macerate (do you not see the Signs of it?) and excruciate my self, I take these fearful careful ways that I may reconcile God to me whom I have offended.
Alas to humble ones self thus in fulnesse, and to afflict the Soul in chearful plenties, is such a thing as none but he that sinks under the surfeit of those Plenties understands.
Alas to humble ones self thus in fullness, and to afflict the Soul in cheerful plenties, is such a thing as none but he that sinks under the surfeit of those Plenties understands.
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they were to fast or dye: God took the execution, for whatsoever Soul it be that shall not be Afflicted that same day shall be cut off from among his People, 23. Levit. 29. Even cut off by God himself.
they were to fast or die: God took the execution, for whatsoever Soul it be that shall not be Afflicted that same day shall be Cut off from among his People, 23. Levit. 29. Even Cut off by God himself.
and do resolve against their Courses, yet repent of their Repentance, their resolutions untwist, and become frail as threads of Cobweb, the first assault of a temptation does break through them, is, they do not use mortifications to work their aversations high and strong against their sins, and fix their resolutions.
and do resolve against their Courses, yet Repent of their Repentance, their resolutions untwist, and become frail as threads of Cobweb, the First assault of a temptation does break through them, is, they do not use mortifications to work their aversations high and strong against their Sins, and fix their resolutions.
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The universal sense of the whole Primitive Church does give me confidence in this perswasion, who for that very reason in their penitential Excommunications did inflict such severities,
The universal sense of the Whole Primitive Church does give me confidence in this persuasion, who for that very reason in their penitential Excommunications did inflict such severities,
Now if we consider how it comes to passe that we go round like men inchanted, in a Circle of Repenting and of Sinning, we shall find it is for want of Discipline upon our selves;
Now if we Consider how it comes to pass that we go round like men enchanted, in a Circle of Repenting and of Sinning, we shall find it is for want of Discipline upon our selves;
for had we strove to make our humiliations more low and full of pungent sorrow, the Soul would start and fly at the first glance of that which cost it so much anguish;
for had we strove to make our humiliations more low and full of pungent sorrow, the Soul would start and fly At the First glance of that which cost it so much anguish;
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and then it is no wonder if thy resolutions be not strong enough, there is no way but by Austerities to mortifie all inclinations that stir against the Spirit,
and then it is no wonder if thy resolutions be not strong enough, there is no Way but by Austerities to mortify all inclinations that stir against the Spirit,
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that is indeed a Sacrifice fit for a Propitiation day, for it is such a one as God will not despise, Psal. 51. 17. and without which all others are but vain Oblations.
that is indeed a Sacrifice fit for a Propitiation day, for it is such a one as God will not despise, Psalm 51. 17. and without which all Others Are but vain Oblations.
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But 'tis not onely these demure impieties, and those that are devont in wickednesse, and act it in Religion and the Fear of God, I have to speak against:
But it's not only these demure impieties, and those that Are devont in wickedness, and act it in Religion and the fear of God, I have to speak against:
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All these strictnesses of bodily and outward exercise, as S. Paul calls it, are acts of discipline prescribed to make the Sorrowes of Repentance more severe and operative,
All these Strictnesses of bodily and outward exercise, as S. Paul calls it, Are acts of discipline prescribed to make the Sorrows of Repentance more severe and operative,
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and as Origen sayes, the condimenta actuum the sauces of Religion, not the main standing parts of it, which he therefore that offers solitary gives God a Sacrifice of Sallads, and thinks that will be a Sin-Offering.
and as Origen Says, the condimenta Acts the sauces of Religion, not the main standing parts of it, which he Therefore that offers solitary gives God a Sacrifice of Salads, and thinks that will be a Sin-Offering.
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That Church indeed which hath found out the easie expiation of Indulgences, that hath the treasure of Christ's merits and all the supererogations of the Saints at her dispose,
That Church indeed which hath found out the easy expiation of Indulgences, that hath the treasure of Christ's merits and all the supererogations of the Saints At her dispose,
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and by Commission can issue them at pleasure out, and apply those merits to mens uses not by Sacraments, but by a Bull or Brief, and not require Gospel conditions of Faith and Repentance in the persons that receive them,
and by Commission can issue them At pleasure out, and apply those merits to men's uses not by Sacraments, but by a Bull or Brief, and not require Gospel conditions of Faith and Repentance in the Persons that receive them,
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but visiting a Church in Rome, ascending the steps in such a Chappel in the Lateran on such a day, shall give a plenary remission from sin and punishment;
but visiting a Church in Room, ascending the steps in such a Chapel in the Lateran on such a day, shall give a plenary remission from since and punishment;
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the saying of such a Prayer over daily shall do it for fourscore thousand years (could they but make a lease for men to live and sin out the indulgence too, that would get them good store of chapmen) that Church I say:
the saying of such a Prayer over daily shall do it for fourscore thousand Years (could they but make a lease for men to live and since out the indulgence too, that would get them good store of chapmen) that Church I say:
that for a Surfet I may give a Meal and God will pardon it, and let me have Wine too into the bargain (for they allow afflicting of our Souls in Wine) that some weeks change of Dyet may go for a change of Life,
that for a Surfeit I may give a Meal and God will pardon it, and let me have Wine too into the bargain (for they allow afflicting of our Souls in Wine) that Some weeks change of Diet may go for a change of Life,
Yet when without any commission from Christ they make Attrition able to secure men from Hell, and an Indu•gence able to release them out of Purgatory; when they make new conditions of Pardon, that is new Gospel, new wayes of application of Christs Merits, and though our Saviour God when he found in his heart to dye for us,
Yet when without any commission from christ they make Attrition able to secure men from Hell, and an Indu•gence able to release them out of Purgatory; when they make new conditions of Pardon, that is new Gospel, new ways of application of Christ Merits, and though our Saviour God when he found in his heart to die for us,
yet in the Agonies of his Compassion could not find in his heart to give us easier terms of life than such as do require Contrition, Humiliation, and Amendment, which they commute so cheaply with his Vicar:
yet in the Agonies of his Compassion could not find in his heart to give us Easier terms of life than such as do require Contrition, Humiliation, and Amendment, which they commute so cheaply with his Vicar:
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Rome from its first foundation grew from being an Asylum to the dissolute, but they that go away upon such hopes, 'tis to be feared that easinesle betrayes them into sins from which those Expiations cannot rescue them,
Room from its First Foundation grew from being an Asylum to the dissolute, but they that go away upon such hope's, it's to be feared that easinesle betrays them into Sins from which those Expiations cannot rescue them,
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If I deny my self my meals, & give my self my sins, that is so far from expiation that it aggravates, I am an argument against my self that my crimes are incorrigible,
If I deny my self my meals, & give my self my Sins, that is so Far from expiation that it aggravates, I am an argument against my self that my crimes Are incorrigible,
This is applicable to these performances also, our lives must be Reformed, and so on that Repentance and these strictnesses God will be reconciled, and our offences done away;
This is applicable to these performances also, our lives must be Reformed, and so on that Repentance and these Strictnesses God will be reconciled, and our offences done away;
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Mic. 6. 6, 7. Wherewith shall I come before the Lord, and bow my self before the most high God? shall I come before him with burnt-offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams,
Mic. 6. 6, 7. Wherewith shall I come before the Lord, and bow my self before the most high God? shall I come before him with Burnt offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams,
or with ten thousand Rivers of Oyle? shall I give my first-born for my Transgression, the fruit of my body for the sin of my soul? If I do offer up whole Hecatombs to God, will that atone for having offered up too plentifully to my Genius? Or if I do remove my Riots from my table to the Altar,
or with ten thousand rivers of Oil? shall I give my firstborn for my Transgression, the fruit of my body for the since of my soul? If I do offer up Whole Hecatombs to God, will that atone for having offered up too plentifully to my Genius? Or if I do remove my Riots from my table to the Altar,
and change my few extravagant Dishes into whole Herds of thousand Sacrifices, shall I by doing so remove the guilt too of my Luxuries? If I give God ten thousand Rivers for my overflowing Cups, will the Intemperance be washt away in those? Or shall I think to expiate an adultery with a Child? and for that momentary and unclean delight give up the lovely and first issue of my lawful Bed? (And who will be content to be his own Priest in such manner? to pay such Sacrifices for his sins? but yet that will not do,
and change my few extravagant Dishes into Whole Herds of thousand Sacrifices, shall I by doing so remove the guilt too of my Luxuries? If I give God ten thousand rivers for my overflowing Cups, will the Intemperance be washed away in those? Or shall I think to expiate an adultery with a Child? and for that momentary and unclean delight give up the lovely and First issue of my lawful Bed? (And who will be content to be his own Priest in such manner? to pay such Sacrifices for his Sins? but yet that will not do,
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Even so to make that expiation mine, besides relyance on it, I must transcribe the Copy of the Sufferings of that Son, transplant the Garden of Gethsemane into my breast.
Even so to make that expiation mine, beside reliance on it, I must transcribe the Copy of the Sufferings of that Son, transplant the Garden of Gethsemane into my breast.
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Humiliations must prostrate me upon my face to deprecate that Fire and Brimstone, burning Tempest that is the portion of the Sinners cup saith David: O my Father let this Cup pass from me!
Humiliations must prostrate me upon my face to deprecate that Fire and Brimstone, burning Tempest that is the portion of the Sinners cup Says David: Oh my Father let this Cup pass from me!
And this is that which in its own proportion was required of the Jewes this Day here in the Text, to the work of which Day how the Afflicting of the Soul in both the given senses does contribute, was my Second and the next Enquiry.
And this is that which in its own proportion was required of the Jews this Day Here in the Text, to the work of which Day how the Afflicting of the Soul in both the given Senses does contribute, was my Second and the next Enquiry.
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Now that the Jewes esteem Fasting and Humiliation expiatory Sacrifices, appears from a Form of Prayer which even yet they use on such a day where he that fasted sayes, O Lord the Governour of all the World, I have now finished my Fast before thee, thou knowest that when we had a Temple standing, the man that sinned was bound to expiate it by a Sacrifice, the Blood of which was poured out,
Now that the Jews esteem Fasting and Humiliation expiatory Sacrifices, appears from a From of Prayer which even yet they use on such a day where he that fasted Says, Oh Lord the Governor of all the World, I have now finished my Fast before thee, thou Knowest that when we had a Temple standing, the man that sinned was bound to expiate it by a Sacrifice, the Blood of which was poured out,
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I beseech thee therefore O Lord my God the God of my Fathers, to accept of that little portion of my own Flesh and Blood which this dayes Fasting hath torn from me, in lieu of a Sin-offering,
I beseech thee Therefore Oh Lord my God the God of my Father's, to accept of that little portion of my own Flesh and Blood which this days Fasting hath torn from me, in lieu of a Sin-offering,
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Thus when he cannot give a Lamb for his Transgression, he gives some of himself, he offers Hunger for Shewbread, and Thirst for a Drink offering, he consecrates a Meal instead of a Beast, and sheds a sower fasting sigh for Incense; and this he hopes God will accept as Sacrifice.
Thus when he cannot give a Lamb for his Transgression, he gives Some of himself, he offers Hunger for Shewbread, and Thirst for a Drink offering, he consecrates a Meal instead of a Beast, and sheds a sour fasting sighs for Incense; and this he hope's God will accept as Sacrifice.
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And truely the Text sayes no day of Expiation could be kept without it. No• does the Scripture want great instances of its effect towards Atonements of Gods wrath:
And truly the Text Says no day of Expiation could be kept without it. No• does the Scripture want great instances of its Effect towards Atonements of God's wrath:
And the Word of the Lord came unto Elijah the Tishbite saying, Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me I will not bring the evil in his dayes. One Fasting-day secured a Life;
And the Word of the Lord Come unto Elijah the Tishbite saying, See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me I will not bring the evil in his days. One Fasting-day secured a Life;
Vengeance pronounc't and coming out against him falls to ground if Ahab humble and Afflict his Soul. Gods stretcht out Arm will not strike Sackcloth,
Vengeance pronounced and coming out against him falls to ground if Ahab humble and Afflict his Soul. God's stretched out Arm will not strike sackcloth,
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The Primitive Fathers call these severities Satisfaction for sin, and Compensations, the Price with which they are bought off, the things that cover them, and blot them out, and which Propitiate and appease God for them;
The Primitive Father's call these severities Satisfaction for since, and Compensations, the Price with which they Are bought off, the things that cover them, and blot them out, and which Propitiate and appease God for them;
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but Christ having done that which is effectual to all this, and requiring no more of thee to make that thine (as he does every where most solemnly avow) but faithfull humbling of thy self in an afflictive sorrow for what's past,
but christ having done that which is effectual to all this, and requiring no more of thee to make that thine (as he does every where most solemnly avow) but faithful humbling of thy self in an afflictive sorrow for what's past,
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These satisfie the Command, and therefore God, though not by a condignity of performance, yet as Conditions which his Covenant of Grace hath set us, which when they are fulfilled then God is satisfied, thy sins are expiated, and thou art pardoned:
These satisfy the Command, and Therefore God, though not by a condignity of performance, yet as Conditions which his Covenant of Grace hath Set us, which when they Are fulfilled then God is satisfied, thy Sins Are expiated, and thou art pardoned:
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They leave no place nor businesse for it, and by these short severities upon himself he does make void, he does expunge the Sentence of eternal Torments, saith Tertullian: As thou becomest severe against thy self,
They leave no place nor business for it, and by these short severities upon himself he does make void, he does expunge the Sentence of Eternal Torments, Says Tertullian: As thou becomest severe against thy self,
How can he choose but be appeased towards thee when he shall see thee executing his Sentence even upon thy own self? and punishing his Enemies although they be thy Members? so that by this means thou dost censure thy self into Gods Absolutions, afflict thy self into his Pardons,
How can he choose but be appeased towards thee when he shall see thee executing his Sentence even upon thy own self? and punishing his Enemies although they be thy Members? so that by this means thou dost censure thy self into God's Absolutions, afflict thy self into his Pardons,
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and if the Fornicator that joyns himself to his unclean Accomplice were disjoyned from Christ, and not suffered to make his members be the members of an Harlot;
and if the Fornicator that joins himself to his unclean Accomplice were disjoined from christ, and not suffered to make his members be the members of an Harlot;
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if every scandalous debauching offender that lyes corrupting Christs Body, spreading contagion, thrusting the gangreen forward, were cut off, and these and all the rest delivered up to Satan, alas what part would Christ have left of his own Body? Sed illos defendit numerus junctaeque umbone phalanges, and that I fear too in more senses than the Poet means.
if every scandalous debauching offender that lies corrupting Christ Body, spreading contagion, thrusting the Gangrene forward, were Cut off, and these and all the rest Delivered up to Satan, alas what part would christ have left of his own Body? said Illos defendit Numerus junctaeque umbone phalanges, and that I Fear too in more Senses than the Poet means.
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Thirdly, Divers of the Jews Rites are said to be, and be prescribed for ever although those very Rites and the whole oeconomy of their Covenant were to be chang'd and cease;
Thirdly, Diverse of the jews Rites Are said to be, and be prescribed for ever although those very Rites and the Whole economy of their Covenant were to be changed and cease;
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among other reasons, as the Fathers say, because they foresignifie and point at things in the new Covenant, which were to last till Covenants and Rites shall be no more,
among other Reasons, as the Father's say, Because they foresignify and point At things in the new Covenant, which were to last till Covenants and Rites shall be no more,
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Christ did fulfill the Temple and the Altar part, yea and the refuse outcast part of the Atonement, satisfied the Religion and the contempt of that dayes offices, He was the whole true Expiation.
christ did fulfil the Temple and the Altar part, yea and the refuse outcast part of the Atonement, satisfied the Religion and the contempt of that days Offices, He was the Whole true Expiation.
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Indeed if we consider most mens practises, it would appear most probable that if we were to expiate our sins as the Jews did by sacrificing of our Flocks not of our Jesus, those satisfactions would more afflict our Souls,
Indeed if we Consider most men's practises, it would appear most probable that if we were to expiate our Sins as the jews did by sacrificing of our Flocks not of our jesus, those satisfactions would more afflict our Souls,
and grateful apprehensions of what our Surety suffer'd for us? When in sad private earnest I have thought fit to Afflict my Soul with some austere mortifications,
and grateful apprehensions of what our Surety suffered for us? When in sad private earnest I have Thought fit to Afflict my Soul with Some austere mortifications,
quorsum perditio haec? why must the Blood of God be paid for sin, when I cannot afford a little self-denyal for it? Why such great Agonies of the Holy Jesus, when I cannot find in my heart to bear a little strictnesse for it?
Quorsum Perdition haec? why must the Blood of God be paid for since, when I cannot afford a little self-denial for it? Why such great Agonies of the Holy jesus, when I cannot find in my heart to bear a little strictness for it?
But I could easily deduce (were I not to suppose it done before) that sure as if the Church had thought a Statute had annext these two for ever, they have been joyn'd from the beginings of our Christianity;
But I could Easily deduce (were I not to suppose it done before) that sure as if the Church had Thought a Statute had annexed these two for ever, they have been joined from the beginnings of our Christianity;
And if the Antient Fathers do expound aright, Christ himself thought that men were interested so much in his Death, that they would Fast by reason of it;
And if the Ancient Father's do expound aright, christ himself Thought that men were interested so much in his Death, that they would Fast by reason of it;
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When the Bridegroom is taken from them, then shall they Fast in those dayes: Upon which words they say the Season was determin'd to this Duty by the Gospel.
When the Bridegroom is taken from them, then shall they Fast in those days: Upon which words they say the Season was determined to this Duty by the Gospel.
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they made them fast, we cannot make them temperate. Blessed Saviour! what kind of Christians didst thou hope for thy Disciples, of whom thou wer't so confident they would so concern themselves in thy Passion as to Fast because of it? when in our times Christians will not be kept from their Excesses by it? not in those dayes of Fasting which thy Primitive followers did Celebrate with abstinences, that did almost mortifie indeed and slay the Body of Flesh as well as Sin,
they made them fast, we cannot make them temperate. Blessed Saviour! what kind of Christians didst thou hope for thy Disciples, of whom thou Were't so confident they would so concern themselves in thy Passion as to Fast Because of it? when in our times Christians will not be kept from their Excesses by it? not in those days of Fasting which thy Primitive followers did Celebrate with abstinences, that did almost mortify indeed and slay the Body of Flesh as well as since,
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for they will have no kind of Penitence for sin, but such as will let them return to sin again, suffer no discipline with which their vices too cannot consist,
for they will have no kind of Penitence for since, but such as will let them return to since again, suffer no discipline with which their vices too cannot consist,
Indeed when I consider how this Season is hedg'd in from Vice by all Gods Indignation, threatned at first, suffered at last ▪ pronounc't in Commination, executed in Passion: Ash-wednesday gave us all Gods Curses against Sinners, all which Good Friday shews inflicted on our Saviour.
Indeed when I Consider how this Season is hedged in from Vice by all God's Indignation, threatened At First, suffered At last ▪ pronounced in Commination, executed in Passion: Ash-wednesday gave us all God's Curses against Sinners, all which Good Friday shows inflicted on our Saviour.
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Thus we began, Cursed are the Unmerciful, the Fornicators, and Adulterers, the Covetous persons, Worshippers of Images, Slanderers, Drunkards and Extortioners;
Thus we began, Cursed Are the Unmerciful, the Fornicators, and Adulterers, the Covetous Persons, Worshippers of Images, Slanderers, Drunkards and Extortioners;
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He that does love cursing thus in the Passive sense, surely as David sayes, it shall come unto him, it shall be unto him as the Garment that covereth him, it shall enter into his bowels like Water,
He that does love cursing thus in the Passive sense, surely as David Says, it shall come unto him, it shall be unto him as the Garment that Covereth him, it shall enter into his bowels like Water,
and like Oyl into his Bones, Psal. 109. 17, 18, 19. And truly amongst those things which we did Curse, there are that will fulfill all that most literally;
and like Oil into his Bones, Psalm 109. 17, 18, 19. And truly among those things which we did Curse, there Are that will fulfil all that most literally;
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the Ryots of thy gaudy bravery that make thee gripe, extort, spend thy own wealth and other mens, undo thy self and Creditors, be sordid and in Debt, meerly to furnish trappings to dresse thy self for others eyes and, may be, sins these bring a Curse to cover thee as does thy Garment,
the Riots of thy gaudy bravery that make thee gripe, extort, spend thy own wealth and other men's, undo thy self and Creditors, be sordid and in Debt, merely to furnish trappings to dress thy self for Others eyes and, may be, Sins these bring a Curse to cover thee as does thy Garment,
and then the Lents and abstinencies that the sin prescribes shall be observed exactly, onely to qualifie them for more sin and condemnation, may be, at the best but to recover them from what it hath inflicted; when yet alas!
and then the Lents and Abstinences that the since prescribes shall be observed exactly, only to qualify them for more since and condemnation, may be, At the best but to recover them from what it hath inflicted; when yet alas!
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yet, how disgustful so-ere, by the benefit of their cure they excuse their offensivenesse, and ingratiate the present injury they do the Flesh, by the succeeding health they help thee to,
yet, how disgustful soever, by the benefit of their cure they excuse their offensiveness, and ingratiate the present injury they do the Flesh, by the succeeding health they help thee to,
and their mind is still serene, their temper never clouded, but besides this) the Christians bitter po•ions do purge away that sickness that would end in death eternal, his fastings starve that worm that otherwise would gnaw the Soul immortally;
and their mind is still serene, their temper never clouded, but beside this) the Christians bitter po•ions do purge away that sickness that would end in death Eternal, his Fastings starve that worm that otherwise would gnaw the Soul immortally;
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and he who is the Unction pours Oyle into those wounds of the Spirit; and we are never neerer Heaven than when we are thus prostrate in the lowest dust,
and he who is the Unction pours Oil into those wounds of the Spirit; and we Are never nearer Heaven than when we Are thus prostrate in the lowest dust,
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THe words are a conditional Assertion of Christ's concerning his Apostles, and in them all Christians: And they do easily divide themselves into two parts.
THe words Are a conditional Assertion of Christ's Concerning his Apostles, and in them all Christians: And they do Easily divide themselves into two parts.
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A Parent may grow cross, or a Child refractory, a Mother may be like the Ostrich in the Wildernesse, throw off her bowels with her burthen; and an ungracious Son is constant pangs and travail to his Mother, his whole life gives her after-throws which are most deadly:
A Parent may grow cross, or a Child refractory, a Mother may be like the Ostrich in the Wilderness, throw off her bowels with her burden; and an ungracious Son is constant pangs and travail to his Mother, his Whole life gives her after-throws which Are most deadly:
but a true Friend can be nothing but kind; it does include a deerness in its essence, which is so inseparable from it, that they begin and end together:
but a true Friend can be nothing but kind; it does include a dearness in its essence, which is so inseparable from it, that they begin and end together:
And sure to have no one friend in this Life, no one that is concerned in any of my interests or me my self, none that hath any cares or so much as good wishes for me, is a state of a most uncomfortable prospect.
And sure to have no one friend in this Life, no one that is concerned in any of my interests or me my self, none that hath any Cares or so much as good wishes for me, is a state of a most uncomfortable prospect.
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none that hath so much kindnesse for my Soul as every man hath for his Enemies Beast, which if he see fallen in a Ditch he will at least give notice that it may be helpt out thence:
none that hath so much kindness for my Soul as every man hath for his Enemies Beast, which if he see fallen in a Ditch he will At least give notice that it may be helped out thence:
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No one, that when a sin, like to that Falling sickness in the Gospel (and it is such indeed without a Parable) is casting me into the Water, quenching my parts, my Reason,
No one, that when a since, like to that Falling sickness in the Gospel (and it is such indeed without a Parable) is casting me into the Water, quenching my parts, my Reason,
This is to be like Dives in the Flames, to whom they would not lend the help of the tip of a finger, or give the kindness of a drop of Water: I am as it were on the other side the Gulfe already.
This is to be like Dives in the Flames, to whom they would not lend the help of the tip of a finger, or give the kindness of a drop of Water: I am as it were on the other side the Gulf already.
will testifie them to my Face, will be as faithful to me as the Conscience should be, hold a Glasse to my Soul, shew me the stains and the proud tumours, the foul Ulcers that are there,
will testify them to my Face, will be as faithful to me as the Conscience should be, hold a Glass to my Soul, show me the stains and the proud tumours, the foul Ulcers that Are there,
He that thinks to keep friendship alive onely with air, that gives good words, but parts with nothing, that entertains onely with Garbs and Civilities, is but the pageant of a Friend:
He that thinks to keep friendship alive only with air, that gives good words, but parts with nothing, that entertains only with Garbs and Civilities, is but the pageant of a Friend:
They that own having but one Soul, and seem to clasp as if they would have but one Body too, cannot keep such distinct and separate proprieties in other little things,
They that own having but one Soul, and seem to clasp as if they would have but one Body too, cannot keep such distinct and separate proprieties in other little things,
Good turns done with design, what need soever I have of them, are hire, and not friendship; it is the kindness onely that obligeth, the gift without the love does but upbraid and scorn my want.
Good turns done with Design, what need soever I have of them, Are hire, and not friendship; it is the kindness only that obliges, the gift without the love does but upbraid and scorn my want.
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I shall do no more towards it but read the words before my Text, which were the occasion of it, Greater love hath no man than this, that a man lay down his life for his Friends, and then it follows, Ye are my Friends. The token therefore of his Friendship, the gift he gave them was his life, rather that was the least he gave:
I shall do no more towards it but read the words before my Text, which were the occasion of it, Greater love hath no man than this, that a man lay down his life for his Friends, and then it follows, You Are my Friends. The token Therefore of his Friendship, the gift he gave them was his life, rather that was the least he gave:
for NONLATINALPHABET Phil. 2. 7. He lessened himself from the condition of being Lord of all, into that of a Servant, NONLATINALPHABET, Heb. 2. 9. being diminished, made lower, meaner than his Creatures for the suffering of Death.
for Philip 2. 7. He lessened himself from the condition of being Lord of all, into that of a Servant,, Hebrew 2. 9. being diminished, made lower, meaner than his Creatures for the suffering of Death.
and lay baits for thy friendship, if any bid so fair, so temptingly, if any will give such a price, in Gods name let it have thy love, I shall not blame him that engageth his Affection there:
and lay baits for thy friendship, if any bid so fair, so temptingly, if any will give such a price, in God's name let it have thy love, I shall not blame him that engageth his Affection there:
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for he must be Man too, to give his life, and this, saith he, he gave for his Friends, even in our stead, who must have perisht else eternally, which intimates the second thing, the need we had of this.
for he must be Man too, to give his life, and this, Says he, he gave for his Friends, even in our stead, who must have perished Else eternally, which intimates the second thing, the need we had of this.
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A need great as the gift, necessity invincible, that could break into Heaven, rifle the Trinity to serve it self, throw Death into those Regions of Immortality,
A need great as the gift, necessity invincible, that could break into Heaven, rifle the Trinity to serve it self, throw Death into those Regions of Immortality,
For all this he designed to us before we were, and therefore sure before we were deserving: And O our God! thou that from all Eternity didst lay Contrivances to give thy Life for us,
For all this he designed to us before we were, and Therefore sure before we were deserving: And O our God! thou that from all Eternity didst lay Contrivances to give thy Life for us,
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what were we then that thou shouldst do this for us? what were we then when we were not? and yet that thou from the Abysse of Everlastingness, shouldst think thoughts of such kindness to us,
what were we then that thou Shouldst do this for us? what were we then when we were not? and yet that thou from the Abyss of Everlastingness, Shouldst think thoughts of such kindness to us,
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Look on your Saviour in the Garden, and upon Mount Calvary, and you shall find him there in as great agonies of Affection as Torment, and hanging down his head upon the Cross with languishments of kindness more than weakness. His Arms stretched out and rack't,
Look on your Saviour in the Garden, and upon Mount Calvary, and you shall find him there in as great agonies of Affection as Torment, and hanging down his head upon the Cross with languishments of kindness more than weakness. His Arms stretched out and racked,
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as it were praying, O my Father, here I charge my self with all the guilt of those my Friends, I thy onely Son God, one with thee, am content to suffer Torments that they all may be acquitted;
as it were praying, Oh my Father, Here I charge my self with all the guilt of those my Friends, I thy only Son God, one with thee, am content to suffer Torments that they all may be acquitted;
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nor will I plead the reasonablenesse of this in Christ, there being no cause why he should be a Friend to any that will daily disoblige him and dishonour him:
nor will I plead the reasonableness of this in christ, there being no cause why he should be a Friend to any that will daily disoblige him and dishonour him:
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though they do miracles, if they do wickedly, he will bid them depart, professe he never knew them, v. 22. 23. He will not let such have a bare relation to his Name,
though they do Miracles, if they do wickedly, he will bid them depart, profess he never knew them, v. 22. 23. He will not let such have a bore Relation to his Name,
but them that do what he commands, Apoc. 22. 14. that is, do Evangellically, heartily and faithfully endeavour it, and do this with all diligence exprest by words, that import all strife imaginable, as Running, Wrestling, Fighting, Warring.
but them that do what he commands, Apocalypse 22. 14. that is, do Evangelically, heartily and faithfully endeavour it, and do this with all diligence expressed by words, that import all strife imaginable, as Running, Wrestling, Fighting, Warring.
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And persevere also by patient continuance in well doing, Rom. 2. 7. and he hath nothing else but vengeance for all others. 2 Thes. 1. 8. and we have neither Christ, nor Gospel, nor Religion, but with these terms.
And persevere also by patient Continuance in well doing, Rom. 2. 7. and he hath nothing Else but vengeance for all Others. 2 Thebes 1. 8. and we have neither christ, nor Gospel, nor Religion, but with these terms.
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But I shall wave all this, and bound my self within the present words, Greater love hath no man than this, that a man lay down his Life for his Friends.
But I shall wave all this, and bound my self within the present words, Greater love hath no man than this, that a man lay down his Life for his Friends.
When Christ is boasting of his love, making comparisons, and vying friendships with mankind, nay more, contriving heights and depths of Mercy, such as Man hath no comprehension, nor fathom for;
When christ is boasting of his love, making comparisons, and vying friendships with mankind, nay more, contriving heights and depths of Mercy, such as Man hath no comprehension, nor fathom for;
when he was preparing to do an act of compassion almost equal to his Divinity, when he had resolutions of so much kindness as to give his life that he might shew kindness.
when he was preparing to do an act of compassion almost equal to his Divinity, when he had resolutions of so much kindness as to give his life that he might show kindness.
Yet could he not then find in his heart to offer or declare one jot of kindness to the men that will not do what he commands, but in the midst of such agonies of compassion, he thought of nothing but infinite indignation and eternal vengeance to the disobedient.
Yet could he not then find in his heart to offer or declare one jot of kindness to the men that will not do what he commands, but in the midst of such agonies of compassion, he Thought of nothing but infinite Indignation and Eternal vengeance to the disobedient.
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I have but now given my Body and my Blood even to the Traitor Judas to one who is a Devil: I am going to give my life even for my Enemies, for the World: But I will give no love to any, have no friendship with any but the virtuous:
I have but now given my Body and my Blood even to the Traitor Judas to one who is a devil: I am going to give my life even for my Enemies, for the World: But I will give no love to any, have no friendship with any but the virtuous:
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no, though they be my own Disciples, ye are my Friends, ye my companions and Apostles are my Friends, onely on this condition, if ye do what I command you.
no, though they be my own Disciples, you Are my Friends, you my Sodales and Apostles Are my Friends, only on this condition, if you do what I command you.
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And then is it not matter of Astonishment, to see men fancy they have a right in all Christ's Actions and Sufferings, presume upon his favour and their own happy condition,
And then is it not matter of Astonishment, to see men fancy they have a right in all Christ's Actions and Sufferings, presume upon his favour and their own happy condition,
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as if all Christ's commands, appointed them to do no commands, and Christianity were but a liberty from virtue. To pass by those that do nothing but Evil, that which the Devil does suggest,
as if all Christ's commands, appointed them to do no commands, and Christianity were but a liberty from virtue. To pass by those that do nothing but Evil, that which the devil does suggest,
and his Commands, but he requires that you shall do them. These are but vapours of a troubled Soul, which howsoever they may chance rise warm, catch a strong suddain heat, breath up in flashing thoughts.
and his Commands, but he requires that you shall do them. These Are but vapours of a troubled Soul, which howsoever they may chance rise warm, catch a strong sudden heat, breath up in flashing thoughts.
And so these thoughts do never heat the heart into Devotions and holy resolutions, the fire is not strong nor does it live enough, to melt and work away the filthinesses of the Soul:
And so these thoughts do never heat the heart into Devotions and holy resolutions, the fire is not strong nor does it live enough, to melt and work away the filthinesses of the Soul:
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strange, that this Fury that had the Devil for Familiar, should make Christ a friend; that this should be the state of Gospel Saints, and of Gods favourites. 'Tis possible some therefore go yet further to good purposes towards Obedience, and have holy Intentions, but this is not sufficient neither,
strange, that this Fury that had the devil for Familiar, should make christ a friend; that this should be the state of Gospel Saints, and of God's favourites. It's possible Some Therefore go yet further to good Purposes towards obedience, and have holy Intentions, but this is not sufficient neither,
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Yet is it hard to find a ground of this their confidence, unlesse it rise from the unhappy use they make of Gods preserving Mercies, and his kindness to them in the concernments of this life.
Yet is it hard to find a ground of this their confidence, unless it rise from the unhappy use they make of God's preserving mercies, and his kindness to them in the concernments of this life.
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that such a short ▪ petition as committed them to the refreshments of the night, and after which they wak't into renewed strengths and pleasures, such another shall lay them down in safety, to the sleeps of that long night, that afterwards will break in happy Resurrection: For why? God will not sure fail his own mercies,
that such a short ▪ petition as committed them to the refreshments of the night, and After which they waked into renewed strengths and pleasures, such Another shall lay them down in safety, to the sleeps of that long night, that afterwards will break in happy Resurrection: For why? God will not sure fail his own Mercies,
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And thus God's Preservations here, in meer defiance of our provocations, which are the arts of his long suffering, his strivings of Compassion, meerly to give us opportunities of being reconciled to him,
And thus God's Preservations Here, in mere defiance of our provocations, which Are the arts of his long suffering, his strivings of Compassion, merely to give us opportunities of being reconciled to him,
and to invite us to be so, while we make them occasions of carelesness and security, they are so far from being pledges of his Friendship, that they have all the aggravations of affronted goodnesse, become temptations and degrees of Ruin.
and to invite us to be so, while we make them occasions of carelessness and security, they Are so Far from being pledges of his Friendship, that they have all the aggravations of affronted Goodness, become temptations and Degrees of Ruin.
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Why, truely God and Christ both are so much Friends to all true Believers, that the Life of Christ was given for them, for, God so loved the World that he gave his onely begotten Son, that whosoever believeth in him should not perish,
Why, truly God and christ both Are so much Friends to all true Believers, that the Life of christ was given for them, for, God so loved the World that he gave his only begotten Son, that whosoever Believeth in him should not perish,
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but have everlasting life, John 3. 16. Nor are there any qualities more signally peculiar to friendship, more engaging than confidence and trust, dependance and relying, embosoming my self in him:
but have everlasting life, John 3. 16. Nor Are there any qualities more signally peculiar to friendship, more engaging than confidence and trust, dependence and relying, embosoming my self in him:
and 'tis most certain if we heartily endeavour to do what he commands, there is employment then for all this work of Faith, place for its applications and assurances.
and it's most certain if we heartily endeavour to do what he commands, there is employment then for all this work of Faith, place for its applications and assurances.
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but every where in Scripture; (there being not one promise absolute that does concern Gods favour, justification, and eternal Life: he does not once offer Remission of sins,
but every where in Scripture; (there being not one promise absolute that does concern God's favour, justification, and Eternal Life: he does not once offer Remission of Sins,
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nay, does express as if he could not give it otherwise, peradventure they will repent that I may forgive them, Jer. 36. 3.) The promises therefore being conditionali, Faith must be answerable to the Promises that it does rest on and apply;
nay, does express as if he could not give it otherwise, Peradventure they will Repent that I may forgive them, Jer. 36. 3.) The promises Therefore being conditionali, Faith must be answerable to the Promises that it does rest on and apply;
and at the most, can be but an assurance that you shall be partaker of what's promised, that is to say, partaker of the favour and the life of Christ, if ye do his commands.
and At the most, can be but an assurance that you shall be partaker of what's promised, that is to say, partaker of the favour and the life of christ, if you do his commands.
to apply to my self promises which were never made me, for none were ever made to them that do not do; and to assure my self Christ will transgress his everlasting Covenant for my Vices sake, meerly to give me leave to enjoy my sins;
to apply to my self promises which were never made me, for none were ever made to them that do not do; and to assure my self christ will transgress his everlasting Covenant for my Vices sake, merely to give me leave to enjoy my Sins;
and against Decree, am confident whether Christ will or no, and will rely upon him in despite of him, if such a faith will make us friends, affronts do reconcile.
and against decree, am confident whither christ will or no, and will rely upon him in despite of him, if such a faith will make us Friends, affronts do reconcile.
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But sure I am, that this is not the Faith made Abraham be called the friend of God in that place of S. James, but a Faith that was perfected by doing, v. 22. of that Chapter, a Faith that made him offer up his onely Son upon the Altar, v. 21. 'Tis true, he did in hope believe against all hope, Rom. 4. 18. So that his faith was stronger than a contradiction,
But sure I am, that this is not the Faith made Abraham be called the friend of God in that place of S. James, but a Faith that was perfected by doing, v. 22. of that Chapter, a Faith that made him offer up his only Son upon the Altar, v. 21. It's true, he did in hope believe against all hope, Rom. 4. 18. So that his faith was Stronger than a contradiction,
He did not question, how can God perform with me when I have offered up my Son? I cannot look that a large Progeny should rise out of the Ashes on the Altar;
He did not question, how can God perform with me when I have offered up my Son? I cannot look that a large Progeny should rise out of the Ashes on the Altar;
yet he goes on, resolves to tear out his own Bowels, and cut off his hopes, will Sacrifice his onely Son, and Sacrifice Gods Promises to his Commands.
yet he Goes on, resolves to tear out his own Bowels, and Cut off his hope's, will Sacrifice his only Son, and Sacrifice God's Promises to his Commands.
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nor faith, nor friendship, no, nor forehead. 'Tis true indeed, he that hath Abraham's faith may well assure himself he is Christs Friend; but 'tis onely on this account,
nor faith, nor friendship, no, nor forehead. It's true indeed, he that hath Abraham's faith may well assure himself he is Christ Friend; but it's only on this account,
because he that believes as Abraham believed, he will not stick to do whatever Christ commands; which is that universality of obedience, that is the next condition that entitles to Christs friendship, and my last part.
Because he that believes as Abraham believed, he will not stick to do whatever christ commands; which is that universality of Obedience, that is the next condition that entitles to Christ friendship, and my last part.
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There is no quality so necessary to a Friend, or so appropriate to friendship, as sincerity. They that have but one Soul, they can have no reserves from one another:
There is no quality so necessary to a Friend, or so Appropriate to friendship, as sincerity. They that have but one Soul, they can have no reserves from one Another:
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the minding of the flesh, saith he, whether it be providing for the Belly, or any other of the organs of Carnality, is desperate, incurable Rebellion :
the minding of the Flesh, Says he, whither it be providing for the Belly, or any other of the organs of Carnality, is desperate, incurable Rebellion:
Whosoever will be a Friend of the World, is an Enemy of God, James 4. 4. And he calls them Adulteresses and Adulterers, who think to joyn great strict Religion to some little by love of an Honour,
Whosoever will be a Friend of the World, is an Enemy of God, James 4. 4. And he calls them Adulteresses and Adulterers, who think to join great strict Religion to Some little by love of an Honour,
or a profit of this world? Such men are like a Wife, that not contented with the partner of her Bed, takes in another now and then, she must not count her self her Husbands Friend,
or a profit of this world? Such men Are like a Wife, that not contented with the partner of her Bed, Takes in Another now and then, she must not count her self her Husbands Friend,
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and our pretended friendship to him in all other obediences, is but the kindness and the caresses of an Adulteress, the meer hypocrisie and treachery of love.
and our pretended friendship to him in all other obediences, is but the kindness and the Caresses of an Adulteress, the mere hypocrisy and treachery of love.
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If it be necessary to the gaining of Christ's friendship, that thou do his commands, 'tis necessary that thou do them all, that thou divorce thy self from thy beloved sin, as well as any other:
If it be necessary to the gaining of Christ's friendship, that thou do his commands, it's necessary that thou do them all, that thou divorce thy self from thy Beloved since, as well as any other:
If thou canst find one sin that had no hand in putting Christ to Death, one vice that did not come into the garden, nor upon Mount Calvary, that did not help to assassin thy Saviour,
If thou Canst find one since that had no hand in putting christ to Death, one vice that did not come into the garden, nor upon Mount Calvary, that did not help to assassin thy Saviour,
even take thy fill of that: But if each had a stab at him, if no one of thy vices could have been forgiven, had not thy Jesus dyed for it, canst thou expect he should have kindness for his Agony,
even take thy fill of that: But if each had a stab At him, if not one of thy vices could have been forgiven, had not thy jesus died for it, Canst thou expect he should have kindness for his Agony,
or friendship for the man that entertains his Crucifiers in his heart? If worldly cares which he calls Thorns, fill thy head with Contrivances of Wealth and Greatness, of filling Coffers,
or friendship for the man that entertains his Crucifiers in his heart? If worldly Cares which he calls Thorns, fill thy head with Contrivances of Wealth and Greatness, of filling Coffers,
and of platting Coronets for thee, as the thorns did make him a Crown too, wouldst thou have him receive thee and these in his bosome, to gore his Heart as they did pierce his Head? If thou delight in that intemperance, which filled his deadly Cup, which Vomited Gall into it, can he delight in thee? That Cup which made him fall upon his face to deprecate, will he partake in as the pledge of mutuall love? He that sunk under, could not bear this load of thine,
and of platting Coronets for thee, as the thorns did make him a Crown too, Wouldst thou have him receive thee and these in his bosom, to gore his Heart as they did pierce his Head? If thou delight in that intemperance, which filled his deadly Cup, which Vomited Gall into it, can he delight in thee? That Cup which made him fallen upon his face to deprecate, will he partake in as the pledge of mutual love? He that sunk under, could not bear this load of thine,
as thou wer't more his Friend than any in the world, whose Oaths and imprecations, Moses sayes, strike through that Name, which they so often call upon, thou mayst as well think his heart did attract the Spear that pierced it,
as thou Were't more his Friend than any in the world, whose Oaths and imprecations, Moses Says, strike through that Name, which they so often call upon, thou Mayest as well think his heart did attract the Spear that pierced it,
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If Christ may make Friendship with him, that does allow himself a sin, he may have fellowship with Belial: For him to dwell in any heart that cherisheth a vice, were to descend to Hell again. But as far as those Regions of Darkness are from his Habitation of Glory,
If christ may make Friendship with him, that does allow himself a since, he may have fellowship with Belial: For him to dwell in any heart that Cherishes a vice, were to descend to Hell again. But as Far as those Regions of Darkness Are from his Habitation of Glory,
Let such make themselves friends of the Mammon of unrighteousnesse: A Friend indeed that hath not so much of the insincerities as many great ones have:
Let such make themselves Friends of the Mammon of unrighteousness: A Friend indeed that hath not so much of the insincerities as many great ones have:
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For this will furnish them with all that heart or lust can wish for, all that necessity or wantonnesse proposeth to it self to dress out pomp or vice: But yet when with enjoyment the affections grow,
For this will furnish them with all that heart or lust can wish for, all that necessity or wantonness Proposeth to it self to dress out pomp or vice: But yet when with enjoyment the affections grow,
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And having filled their life with most unsatisfied tormenting cares, it leaves them nothing but the guilt of all: When their great Wealth shall shrink into a single sheet, no more of it be left,
And having filled their life with most unsatisfied tormenting Cares, it leaves them nothing but the guilt of all: When their great Wealth shall shrink into a single sheet, no more of it be left,
and this false Friend, that does it Self forsake them, will neither go along, nor will let its pomp follow them, raises a cry on them as high as Gods Tribunal; the cry of all the Blood, all the oppressed rights that bribery till then had stifled, the groans of all those Poor that greatness, covetousness, or extortion had groun'd and crush't;
and this false Friend, that does it Self forsake them, will neither go along, nor will let its pomp follow them, raises a cry on them as high as God's Tribunal; the cry of all the Blood, all the oppressed rights that bribery till then had stifled, the groans of all those Poor that greatness, covetousness, or extortion had ground and crushed;
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Men that do onely drink in their affections, as full of friendship as of liquor, and probably they do unload themselves of both at once, part with their dearness and their drink together and alike.
Men that do only drink in their affections, as full of friendship as of liquour, and probably they do unload themselves of both At once, part with their dearness and their drink together and alike.
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These are warm friendships I confess, but Solomon will tell us whence they have their heat. Her house, saith he, doth open into Hell, and Brimstone kindles those libidinous flames.
These Are warm friendships I confess, but Solomon will tell us whence they have their heat. Her house, Says he, does open into Hell, and Brimstone kindles those libidinous flames.
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it seems she is a friend that takes most irreversible dead hold, she is not onely as insatiate, but as inexorable as the Grave, and the Eternal Chains of Fate are in those her embraces. But God keep us from making such strict Covenants with Death; from being at friendship with Hell; or in a word, that I say all at once, with any that are good Companions onely in sinning. Such men having no virtue in themselves, must needs hate it in others,
it seems she is a friend that Takes most irreversible dead hold, she is not only as insatiate, but as inexorable as the Grave, and the Eternal Chains of Fate Are in those her embraces. But God keep us from making such strict Covenants with Death; from being At friendship with Hell; or in a word, that I say all At once, with any that Are good Sodales only in sinning. Such men having no virtue in themselves, must needs hate it in Others,
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and having nothing else to recommend them into mens affections, but their managery of vice, no way to Merit but by serving iniquity, they not onely comply with our own evil Inclinations, that so they may be grateful,
and having nothing Else to recommend them into men's affections, but their managery of vice, no Way to Merit but by serving iniquity, they not only comply with our own evil Inclinations, that so they may be grateful,
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These are the Pests of all Societies, they speak and live infection, and friendship with them is to couple with the Plague. These do compleat and perfect what the Devil but began in Eden: Nurse up Original sin, chafe inclination into appetite and habit, suggest and raise desires,
These Are the Pests of all Societies, they speak and live infection, and friendship with them is to couple with the Plague. These do complete and perfect what the devil but began in Eden: Nurse up Original since, chafe inclination into appetite and habit, suggest and raise Desires,
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Good God! when I reflect upon these pieties of the Damn'd, together with the practises of those who have given their names in to Religion, when I see Fiends in Hell do study how to make Men virtuous, and Christians upon Earth with all their art debauch them into vice and ruine;
Good God! when I reflect upon these Pieties of the Damned, together with the practises of those who have given their names in to Religion, when I see Fiends in Hell do study how to make Men virtuous, and Christians upon Earth with all their art debauch them into vice and ruin;
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who for so many years lay under such inflictions, as had much of the character of his last executions; they had the Blasphemies and the Confusion, the dire Guilts, and the black Calamities, and almost the Despair and Irrecoverableness of those in Hell. And though He be at Peace with us at present, at least there is a Truce;
who for so many Years lay under such inflictions, as had much of the character of his last executions; they had the Blasphemies and the Confusion, the dire Guilts, and the black Calamities, and almost the Despair and Irrecoverableness of those in Hell. And though He be At Peace with us At present, At least there is a Truce;
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Whether those Actions of the Clergy be reformed, that made the People to abhor their Function and their Service, the Offerings and Ministers of the Lord,
Whither those Actions of the Clergy be reformed, that made the People to abhor their Function and their Service, the Offerings and Ministers of the Lord,
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'Twere endless to go on to the prophanness, to the loose impieties and the bold Atheismes of the Laity, especially of the better sort; in short, what one degree,
'Twere endless to go on to the profaneness, to the lose impieties and the bold Atheisms of the Laity, especially of the better sort; in short, what one degree,
But then, when Christ came to confirm this amity, came drest with all his courtships brought all the invitations of Love along, our Prince and our Religion, our Church and State, Righteousness and Peace, and the Beauty of Holynesse, every thing that might make us be an Happy and a Pious Nation,
But then, when christ Come to confirm this amity, Come dressed with all his courtships brought all the invitations of Love along, our Prince and our Religion, our Church and State, Righteousness and Peace, and the Beauty of Holiness, every thing that might make us be an Happy and a Pious nation,
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and laden with the spoyls of our defeated Saviour's goodness, we joyn hands with his Enemies, resume our old acquaintance-sins, enrich and serve them with his Bounties, make appear that we only drew him in, to work such miracles,
and laden with the spoils of our defeated Saviour's Goodness, we join hands with his Enemies, resume our old acquaintance-sins, enrich and serve them with his Bounties, make appear that we only drew him in, to work such Miracles,
And being thus affronted and refused, his Enemy preferr'd, not this God, but Barrabbas, any the vilest thing for Friend, rather than Christ, must he not needs be more our Enemy than heretofore? And if he be, that question will concern us, Are we stronger than God? It should behove us not to fall out with him till we are.
And being thus affronted and refused, his Enemy preferred, not this God, but Barabbas, any the Vilest thing for Friend, rather than christ, must he not needs be more our Enemy than heretofore? And if he be, that question will concern us, are we Stronger than God? It should behove us not to fallen out with him till we Are.
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See how he does prepare himself for the encounter, Wisd. 5. Taking his Jealousie for Armour, putting on Justice, severe and vindicative Justice, as a Breastplate; and, his Wrath sharpening as a Sword;
See how he does prepare himself for the encounter, Wisdom 5. Taking his Jealousy for Armour, putting on justice, severe and vindicative justice, as a Breastplate; and, his Wrath sharpening as a Sword;
when Omnipotence does expresse it self as scarcely strong enough for Execution, but Almightyness will be armed also for Vengeance, will assume Weapons, call in Aids for fury, who shall stand it? Will our Friends, think you, keep it off us,
when Omnipotence does express it self as scarcely strong enough for Execution, but Almightyness will be armed also for Vengeance, will assume Weapons, call in Aids for fury, who shall stand it? Will our Friends, think you, keep it off us,
and then in what condition are we if God can have no ease but in our rnine, if he does hunger and thirst after it, go to his Vengeance as to a Feast? And if you read the 25. Chapter of Isaiah, you will find there a rich Bill of Fare, which his Revenge upon his Enemies does make; view the sixth verse.
and then in what condition Are we if God can have no ease but in our rnine, if he does hunger and thirst After it, go to his Vengeance as to a Feast? And if you read the 25. Chapter of Isaiah, you will find there a rich Bill of Fare, which his Revenge upon his Enemies does make; view the sixth verse.
He that enjoyes his morsels, that lays out his Contrivances, and studies on his Dishes so as if he meant to cramm his Soul, let him know what delight soe're he finds,
He that enjoys his morsels, that lays out his Contrivances, and studies on his Dishes so as if he meant to cramm his Soul, let him know what delight soever he finds,
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when he hath spoyled the Elements of their inhabitants, to furnish his own Belly, and not content with Natures Delicacies neither, hath given them forc't Fatnesses, changing the very flesh into a marrow, suppling the Bones almost into that Oyle that they were made to keep;
when he hath spoiled the Elements of their inhabitants, to furnish his own Belly, and not content with Nature's Delicacies neither, hath given them forced fatnesses, changing the very Flesh into a marrow, suppling the Bones almost into that Oil that they were made to keep;
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For saith S. Paul, We are Ambassadours for Christ, as if God did beseech you by us, we pray you in Christ's stead, Be you reconciled, and then be Generous towards your GOD and Saviour; and having brought him as it were upon his knees, reduc'd him to entreaties, be friends, and condescend to him and your own Happiness. If He be for you, take no care then, who can be against you.
For Says S. Paul, We Are ambassadors for christ, as if God did beseech you by us, we pray you in Christ's stead, Be you reconciled, and then be Generous towards your GOD and Saviour; and having brought him as it were upon his knees, reduced him to entreaties, be Friends, and condescend to him and your own Happiness. If He be for you, take no care then, who can be against you.
And afterwards see what a blessed throng of Friends, we shall be all initiated into, Heb. 12. 23. To an innumerable company of Angels, to the general Assembly,
And afterwards see what a blessed throng of Friends, we shall be all initiated into, Hebrew 12. 23. To an innumerable company of Angels, to the general Assembly,
and to the Spirits of Just men made perfect, and to Jesus the Mediator of the new Covenant, &c. And of this blest Corona, we our selves shall be a noble and a glorious part, inflamed all with that mutual love, that kindles Seraphims, and that streams out into an heavenly glory, filling that Region of immortal love and blessednesse; and being Friends, that is, made one with Father, Son, and Holy Ghost, that Trinity of Love, we shall enjoy, what we do now desire to ascribe to them, All Honour, Glory, Power, Majesty, and Dominion, for evermore. Amen.
and to the Spirits of Just men made perfect, and to jesus the Mediator of the new Covenant, etc. And of this blessed Corona, we our selves shall be a noble and a glorious part, inflamed all with that mutual love, that kindles Seraphims, and that streams out into an heavenly glory, filling that Region of immortal love and blessedness; and being Friends, that is, made one with Father, Son, and Holy Ghost, that Trinity of Love, we shall enjoy, what we do now desire to ascribe to them, All Honour, Glory, Power, Majesty, and Dominion, for evermore. Amen.
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Thirdly, The debate of his Affections, the reasoning of his Bowels, and a most passionate Expostulation with them on account of that their Resolution, Why will ye dye? Which as it is adrest by God directly to the House of Israel, so it would fit a Nation perverse, as that;
Thirdly, The debate of his Affections, the reasoning of his Bowels, and a most passionate Expostulation with them on account of that their Resolution, Why will you die? Which as it is addressed by God directly to the House of Israel, so it would fit a nation perverse, as that;
led by a Spirit of giddyness and srenzy, unsteddy in all things but resolutions of Ruine, that would teare open their old Wounds, to let out Life, and they will dye.
led by a Spirit of giddyness and srenzy, unsteady in all things but resolutions of Ruin, that would tear open their old Wounds, to let out Life, and they will die.
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And though the Lord be pleased to work new prodigies of mercy for us, and to say unto us in despite of all our Enemies both Forreign and Domestick, Live: The use we make of all is onely to debauch the Miracles,
And though the Lord be pleased to work new prodigies of mercy for us, and to say unto us in despite of all our Enemies both Foreign and Domestic, Live: The use we make of all is only to debauch the Miracles,
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and negative, to tell us so, as if on purpose to preclude all doubt and subtersuge, calls it Eternal fire, and Eternal punishment, where their worm dieth not, their fire is not quenched, Torment for ever and ever, and the like.
and negative, to tell us so, as if on purpose to preclude all doubt and Subterfuge, calls it Eternal fire, and Eternal punishment, where their worm Dieth not, their fire is not quenched, Torment for ever and ever, and the like.
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Your Faith and certainty of which is as strong as your Christianity, and therefore by attempting any farther proof of this, to imply there is reason and necessity for doing so, were to suppose my Hearers infidels.
Your Faith and certainty of which is as strong as your Christianity, and Therefore by attempting any farther proof of this, to imply there is reason and necessity for doing so, were to suppose my Hearers Infidels.
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But then this being granted that such is the sinners fate to lay down positively that it is his Choyce, and that he doth resolve for Death, is to suppose them worse than Infidels, more than irrational and brutish;
But then this being granted that such is the Sinners fate to lay down positively that it is his Choice, and that he does resolve for Death, is to suppose them Worse than Infidels, more than irrational and brutish;
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as to will destruction, and choose misery. Yet that the sinner does so is the ground of Gods Expostulation here, Why will you dye? David inquires as if it were a prodigy to find, What man is he that lusteth to Live? And sure the vicious man does not,
as to will destruction, and choose misery. Yet that the sinner does so is the ground of God's Expostulation Here, Why will you die? David inquires as if it were a prodigy to find, What man is he that Lusteth to Live? And sure the vicious man does not,
And that I may evince this is a setled obstinate incorrigible resolution in him, and by what wayes and steps it comes to be so, I will lay before you the violent courses he does take to break through difficulties,
And that I may evince this is a settled obstinate incorrigible resolution in him, and by what ways and steps it comes to be so, I will lay before you the violent courses he does take to break through difficulties,
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And when the avenues to Death are strongly guarded, how he storms and forces them, overcomes all resistance possible that he may seize on Sin and Death.
And when the avenues to Death Are strongly guarded, how he storms and forces them, overcomes all resistance possible that he may seize on since and Death.
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And First, When such persons have entred the Profession of Christianity in Baptisme, and by early engagements tyed themselves to the observation of its duties,
And First, When such Persons have entered the Profession of Christianity in Baptism, and by early engagements tied themselves to the observation of its duties,
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why then the first thing that they do, as soon as Youth and the Temptations do stir within them, is to poyson these their own Principles by evil Conversation,
why then the First thing that they do, as soon as Youth and the Temptations do stir within them, is to poison these their own Principles by evil Conversation,
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and doth allay the swelling of the mind, washes away the guilt and thought of the commission, they have been sad, and they believe, repented; as if those stings opened the fountain for transgression, and those little wounds did flow with Balsom for themselves:
and does allay the swelling of the mind, washes away the guilt and Thought of the commission, they have been sad, and they believe, repented; as if those stings opened the fountain for Transgression, and those little wounds did flow with Balsam for themselves:
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And by this means that sting of the old Serpent fin, while it pretends to cure by hurting thus, proves indeed the Tempter to go on. For if this be all,
And by this means that sting of the old Serpent fin, while it pretends to cure by hurting thus, Proves indeed the Tempter to go on. For if this be all,
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why should a man renounce all the Contents and satisfactions of his Inclinations, and mortifie and break his nature to avoid a thing which is so easily repented for? No,
why should a man renounce all the Contents and satisfactions of his Inclinations, and mortify and break his nature to avoid a thing which is so Easily repented for? No,
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and run upon these wounds, and they do so till the frequent pungencies, and cicatrices have made the Conscience callous and insensible, the heart hardned.
and run upon these wounds, and they do so till the frequent pungencies, and cicatrices have made the Conscience callous and insensible, the heart hardened.
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and so the wound were deep, and the Conscience troublesome and restlesse, because this is very uneasie, these inward groans make discord in their cheerful aires, make their life harsh, they therefore find it necessary to confront the shame with Courage of iniquity, go boldly on that so they may outlook it, sear their own Conscience that its wounds may not bleed.
and so the wound were deep, and the Conscience troublesome and restless, Because this is very uneasy, these inward groans make discord in their cheerful airs, make their life harsh, they Therefore find it necessary to confront the shame with Courage of iniquity, go boldly on that so they may outlook it, sear their own Conscience that its wounds may not bleed.
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So these to drown the cryes and howlings of their wounded mind, put themselves in perpetual hurry of divertisement and vice, make Tophet about themselves,
So these to drown the cries and howlings of their wounded mind, put themselves in perpetual hurry of divertisement and vice, make Tophet about themselves,
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Nay if this will not keep them quiet, you may see them sometimes ruffle with their own Consciences, defie present Convictions in the very instant of Commission, men so set on Death, that they Condemn themselves in that which they allow.
Nay if this will not keep them quiet, you may see them sometime ruffle with their own Consciences, defy present Convictions in the very instant of Commission, men so Set on Death, that they Condemn themselves in that which they allow.
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and with importunate calls alarm us, give us no rest, ordain a Function of men by whom he does beseech us, dresses their Messages with Promises of that which God is blessed in,
and with importunate calls alarm us, give us no rest, ordain a Function of men by whom he does beseech us, Dresses their Messages with Promises of that which God is blessed in,
and arms them too with Terrors such as Devils tremble at, and joyns his Holy Spirit too, that Power of the Highest, sends him in Tongues of Fire, that he also may Preach this to our very Hearts,
and arms them too with Terrors such as Devils tremble At, and joins his Holy Spirit too, that Power of the Highest, sends him in Tongues of Fire, that he also may Preach this to our very Hearts,
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If these Embassadors speak Charms, it is but what God tells our Prophet in this Chapter v. 32. And lo thou art unto them as a very lovely Song of one that hath a pleasant voyce,
If these ambassadors speak Charms, it is but what God tells our Prophet in this Chapter v. 32. And lo thou art unto them as a very lovely Song of one that hath a pleasant voice,
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And it does dye like that, as it there follows, They hear thy words but they do them not. And if they flash in Hell against their vices, in torrents of threatning Scripture, they concern themselves no more than they would in the story of a new Eruption of Mount AEtna or Vesuvius. Yea they do quench the Spirit and his fires, do not like the deaf Adder, stop their ears against his whisperings,
And it does die like that, as it there follows, They hear thy words but they do them not. And if they flash in Hell against their vices, in torrents of threatening Scripture, they concern themselves not more than they would in the story of a new Eruption of Mount AEtna or Vesuvius. Yea they do quench the Spirit and his fires, do not like the deaf Adder, stop their ears against his whisperings,
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and the charms of Heaven (that were a weaker and less valiant guilt) but are Religious in hearing them, curious that they may be spoke with all advantages to make it harder not to yield and live, that so they may expresse more resolution to perish,
and the charms of Heaven (that were a Weaker and less valiant guilt) but Are Religious in hearing them, curious that they may be spoke with all advantages to make it harder not to yield and live, that so they may express more resolution to perish,
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Nay more, when God hath found an Art to draw themselves into a League and Combination against their vices, bound them in Sacraments to Virtue; made them enter a Covenant of Piety, and seal it in the Blood of God, and by that foederall Rite with hands lift up,
Nay more, when God hath found an Art to draw themselves into a League and Combination against their vices, bound them in Sacraments to Virtue; made them enter a Covenant of Piety, and seal it in the Blood of God, and by that federal Rite with hands lift up,
and seizing on Christ's Body, and with holy Vows oblige themselves to the performances, or to the Threats of Gospel, which they see executed in that Sacrament before their eyes, see there death is the wages of iniquity, they shew themselves its damned consequences,
and seizing on Christ's Body, and with holy Vows oblige themselves to the performances, or to the Treats of Gospel, which they see executed in that Sacrament before their eyes, see there death is the wages of iniquity, they show themselves its damned consequences,
But as the Lord appointed them they were so close a sence, that our Saviour calls them Keyes of the Kingdom of Heaven, as if they lockt us in the Path of Piety and Life;
But as the Lord appointed them they were so close a sense, that our Saviour calls them Keys of the Kingdom of Heaven, as if they locked us in the Path of Piety and Life;
And God hath mounded ours with the River of Hell the Lake of Fire, and with these spiritual Swords (as S. Cyprian and S. Hierome call the Censures.) But yet a Mound too weak alas!
And God hath mounded ours with the River of Hell the Lake of Fire, and with these spiritual Swords (as S. Cyprian and S. Jerome call the Censures.) But yet a Mound too weak alas!
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But Fiftly, Though we will not let Almighty God restrain us with his Censures, yet he will do it with his Rod, and set the sharp stakes of Affliction in our walk, to keep us in;
But Fifty, Though we will not let Almighty God restrain us with his Censures, yet he will do it with his Rod, and Set the sharp stakes of Affliction in our walk, to keep us in;
and Death seemed to make close and most astonishing approaches, when standing on the brink of the Abysse, he takes a prospect of the dismal state that must receive him and his Vices,
and Death seemed to make close and most astonishing Approaches, when standing on the brink of the Abyss, he Takes a prospect of the dismal state that must receive him and his Vices,
And now this Will is grown too strong for the Almighty's powerful methods, and frustrates the whole Counsell of God for his Salvation, neglects his Calls and Importunacies whereby he warns him to consult his safety, to make use of Grace in time, not to harden his heart against his own mercies,
And now this Will is grown too strong for the Almighty's powerful methods, and frustrates the Whole Counsel of God for his Salvation, neglects his Calls and importunities whereby he warns him to consult his safety, to make use of Grace in time, not to harden his heart against his own Mercies,
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And when he can reject Gods Graces and his Judgments thus, defie his Conscience and his own Experience too, there is but one thing left wherein this Resolution can shew its courage, and that is,
And when he can reject God's Graces and his Judgments thus, defy his Conscience and his own Experience too, there is but one thing left wherein this Resolution can show its courage, and that is,
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and all those great concerns that do depend upon a mans Esteem, eat out his Wealth and Understanding, make him pursue pernicious wayes and Counsells, besot him,
and all those great concerns that do depend upon a men Esteem, eat out his Wealth and Understanding, make him pursue pernicious ways and Counsels, besot him,
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and yet the sin with all these disadvantages is lovely, not to be divorc't nor torn off from him, that I were vain should I attempt to prove a thing so obvious.
and yet the since with all these disadvantages is lovely, not to be divorced nor torn off from him, that I were vain should I attempt to prove a thing so obvious.
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yea sometimes without any shadow of a provocation, meerly because he will be rude, does that upon which they must call one another to account, and to their last account indeed at Gods dread Judgment feat;
yea sometime without any shadow of a provocation, merely Because he will be rude, does that upon which they must call one Another to account, and to their last account indeed At God's dread Judgement feat;
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'Tis plain against all Interests of this World and the World to come, this man will dye. And yet this is one of the laudable and generous Customes of the Age.
It's plain against all Interests of this World and the World to come, this man will die. And yet this is one of the laudable and generous Customs of the Age.
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But I have said enough to prove the Resoluteness of a Sinners Will, which is so great indeed that it is this especially which does enhance the guilt of sin into the merit of an endlesse punishment, this persevering obstinacy does deserve Hell and make it just.
But I have said enough to prove the Resoluteness of a Sinners Will, which is so great indeed that it is this especially which does enhance the guilt of since into the merit of an endless punishment, this persevering obstinacy does deserve Hell and make it just.
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and put out themselves, and those eternal never dying retributions of Vengeance, (As sure there is also betwixt the life of Man, and several of those petty felonies that forfeit it) yet the Law does not murder when it Executes. (I might have instanc't in the gathering sticks upon the Sabbath day in Israel.) For since the preservation of publique safety and propriety is valuable with the lives of many men,
and put out themselves, and those Eternal never dying retributions of Vengeance, (As sure there is also betwixt the life of Man, and several of those Petty felonies that forfeit it) yet the Law does not murder when it Executes. (I might have instanced in the gathering sticks upon the Sabbath day in Israel.) For since the preservation of public safety and propriety is valuable with the lives of many men,
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This Will does, as it were, even the Scales betwixt the Sin and the Damnation, equal the pleasure to the punishment, and fill the distance from a moment to Eternity.
This Will does, as it were, even the Scales betwixt the since and the Damnation, equal the pleasure to the punishment, and fill the distance from a moment to Eternity.
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Is it the present pleasure sin does tempt your sensuality withall, whose agitations are so quick and strong that they surprize or break the forces of your Reason,
Is it the present pleasure since does tempt your sensuality withal, whose agitations Are so quick and strong that they surprise or break the forces of your Reason,
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and your Principles, put the Mind in disorder, and then seize it with such violence as to lead it captive to the Law of Sin and Death? 'Tis true indeed thus both of them had their original,
and your Principles, put the Mind in disorder, and then seize it with such violence as to led it captive to the Law of since and Death? It's true indeed thus both of them had their original,
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and pleasant to the eye, and a Tree to be desired to make one wise, she took thereof and she did eat, although she knew that God had said, In the day that thou eatest thereof thou shalt surely dye, Gen. 3. But there was generous pleasure here, such as tempted the Soul, assaulted it with the appearances of Wisdome, and divine Knowledge:
and pleasant to the eye, and a Tree to be desired to make one wise, she took thereof and she did eat, although she knew that God had said, In the day that thou Eatest thereof thou shalt surely die, Gen. 3. But there was generous pleasure Here, such as tempted the Soul, assaulted it with the appearances of Wisdom, and divine Knowledge:
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therefore when God would give a Precept liable to a Temptation of being broke, he laid it in the sphere of those things that delight the Soul, of Knowledge; but far be it that those of sensuality should ever have prevail'd;
Therefore when God would give a Precept liable to a Temptation of being broke, he laid it in the sphere of those things that delight the Soul, of Knowledge; but Far be it that those of sensuality should ever have prevailed;
Now then that Soul being mans peculiar nature, the highest part of him, It follows its delights, Spiritual reasonable Joyes must needs be the most natural and most proper for it, most conform'd to it,
Now then that Soul being men peculiar nature, the highest part of him, It follows its delights, Spiritual reasonable Joys must needs be the most natural and most proper for it, most conformed to it,
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and therefore the most taking with it. This may be cleared most irrefragably. A Beast hath several ingredients of Nature in his making, he is an heavy body,
and Therefore the most taking with it. This may be cleared most irrefragably. A Beast hath several ingredients of Nature in his making, he is an heavy body,
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and it is plain they are not pleasures to a Sober man that lives the life of Reason, not to say of Grace: Nor are they such to any man till he have train'd and exercis'd himself into an habit of enduring them,
and it is plain they Are not pleasures to a Sobrium man that lives the life of Reason, not to say of Grace: Nor Are they such to any man till he have trained and exercised himself into an habit of enduring them,
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Nor is there ever any pleasure in some vices, what is there in the dismal Wishes of mans imprecating passion? there cannot be musick in those harsh horrours,
Nor is there ever any pleasure in Some vices, what is there in the dismal Wishes of men imprecating passion? there cannot be music in those harsh horrors,
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But I will grant, that the Spirit and Flesh of Man by their so strait alliance and perpetual converse, may grow to have the same likes and dislikes, have but one appetite, and this alas!
But I will grant, that the Spirit and Flesh of Man by their so strait alliance and perpetual converse, may grow to have the same likes and dislikes, have but one appetite, and this alas!
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be that of flesh, to whose only satisfactions the man useth himself, by long Custome of which, the Soul doth so imbibe the Inclinations of the Body, that nothing of another kind can possibly be relisht:
be that of Flesh, to whose only satisfactions the man uses himself, by long Custom of which, the Soul does so imbibe the Inclinations of the Body, that nothing of Another kind can possibly be relished:
and the applauses of a Groud before the reall Glories of his Kingdom, the love and the obedience of his Subjects? And yet my Soul, the disproportion of the sinners terms is infinitely greater;
and the applauses of a Ground before the real Glories of his Kingdom, the love and the Obedience of his Subject's? And yet my Soul, the disproportion of the Sinners terms is infinitely greater;
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And on the other side we know, men will adventure the Sentence of the Law by Robberies and murders to provide for lusts while they hope to be undiscovered:
And on the other side we know, men will adventure the Sentence of the Law by Robberies and murders to provide for Lustiest while they hope to be undiscovered:
But sure a Prison made delightful by all arts of pleasure, and all plenties of it, will not hire a man to own those actions which shall forfeit him to certain shameful Execution the next Sessions,
But sure a Prison made delightful by all arts of pleasure, and all plenties of it, will not hire a man to own those actions which shall forfeit him to certain shameful Execution the next Sessions,
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Is it Secondly, because you know not what it is to dye the second Death? at least your notions of it are so slight and easie, that they cannot fright you from a pleasure or cope with a temptation to it;
Is it Secondly, Because you know not what it is to die the second Death? At lest your notions of it Are so slight and easy, that they cannot fright you from a pleasure or cope with a temptation to it;
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Indeed the Sinner would have reason if it meant no more than hath been taught of late by one that hath gained many Proselytes among the Virtuosi of Religion;
Indeed the Sinner would have reason if it meant no more than hath been taught of late by one that hath gained many Proselytes among the Virtuosi of Religion;
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After the Resurrection the Reprobates shall be, saith he, in the state that Adam and his Posterity were in after his Sin (i. e.) the state we are now in, Live as we do, Marry and give in Marriage, and cease to be when they have got some heirs to succeed them in Tophet. Poor unhappy Souls these!
After the Resurrection the Reprobates shall be, Says he, in the state that Adam and his Posterity were in After his since (i. e.) the state we Are now in, Live as we do, Marry and give in Marriage, and cease to be when they have god Some Heirs to succeed them in Tophet. Poor unhappy Souls these!
and Theology came from the bottomless Pit, he never found out such an Engine to conveigh men into it as this pleasant notion of the punishment of sin therein;
and Theology Come from the bottomless Pit, he never found out such an Engine to convey men into it as this pleasant notion of the punishment of since therein;
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as if Leviathan were made to take his pastime in that Lake also, by such interpretations, which surely were contrived to make out the Assertion of that Romish Priest, who sayes, that those in Hell love to be there;
as if Leviathan were made to take his pastime in that Lake also, by such interpretations, which surely were contrived to make out the Assertion of that Romish Priest, who Says, that those in Hell love to be there;
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But to passe by such dolages and frenzies, you will be able sure to check all those presumptions which grow from sleight impressions of the second Death,
But to pass by such dolages and frenzies, you will be able sure to check all those presumptions which grow from sleight impressions of the second Death,
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If you behold him coming to Jerusalem with Hosannas and Palmes about him, as if Death were his Triumph, his Passion so desirable, that he rode to meet it, which he never did at any other time;
If you behold him coming to Jerusalem with Hosannas and Palms about him, as if Death were his Triumph, his Passion so desirable, that he road to meet it, which he never did At any other time;
as he had throws of Longing after it, and singing when he went out to it, you would believe the sinner never chose his death, sweetned by his most pleasant sin, with a more cheerful eagernesse:
as he had throws of Longing After it, and singing when he went out to it, you would believe the sinner never chosen his death, sweetened by his most pleasant since, with a more cheerful eagerness:
and canst thou choose that he so dreads and deprecates? and when he durst not meet the apprehensions, wilt thou stand the storm? see what a sting death hath,
and Canst thou choose that he so dreads and deprecates? and when he durst not meet the apprehensions, wilt thou stand the storm? see what a sting death hath,
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when thou hadst just now made thy Death thy Legacy, thy Sacrament, dost thou intreat to scape this death? if this Cup passe from thee, what will the Cup of Blessing profit us? thou hadst but now bequeathed a Cup to us which was the New Testament in thy Blood, and now wilt thou not shed that Blood? But dost thou refuse thy Cup? Oh 'twas a Cup of deadly Wine, red with Gods Indignation, poyson'd with Sin!
when thou Hadst just now made thy Death thy Legacy, thy Sacrament, dost thou entreat to escape this death? if this Cup pass from thee, what will the Cup of Blessing profit us? thou Hadst but now bequeathed a Cup to us which was the New Testament in thy Blood, and now wilt thou not shed that Blood? But dost thou refuse thy Cup? O 'twas a Cup of deadly Wine, read with God's Indignation, poisoned with since!
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And can the sinner thirst for the Abysse of this, the Lake that hath no bottom? and when he goes again, and prayes the same words the third time, be yet not only so supine as not ask to scape it, seldom and very sleight in any prayer or wish against it,
And can the sinner thirst for the Abyss of this, the Lake that hath no bottom? and when he Goes again, and prays the same words the third time, be yet not only so supine as not ask to escape it, seldom and very sleight in any prayer or wish against it,
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but also so resolv'd to have it, as to gape that he may swill it down to everlastingness? Follow him from that Garden and you see him even dying under his Cross, he cannot bear that when it is laden with sin, who yet upholdeth all things by the word of his power.
but also so resolved to have it, as to gape that he may swill it down to everlastingness? Follow him from that Garden and you see him even dying under his Cross, he cannot bear that when it is laden with since, who yet upholds all things by the word of his power.
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'Tis said the time will come when the sinner will cry out to the Hills to fall on him, any weight but that of iniquity, the burden of that is intollerable, 'tis easier for him to bear a mountain than a vice,
It's said the time will come when the sinner will cry out to the Hills to fallen on him, any weight but that of iniquity, the burden of that is intolerable, it's Easier for him to bear a mountain than a vice,
and yet Christ saith he hath a beam in his Eye, and can he shrink at any weight whose part, that is most sensible, tender to an expression, can bear that which shoulders must fall under, onely Pillars can sustain? Oh yes;
and yet christ Says he hath a beam in his Eye, and can he shrink At any weight whose part, that is most sensible, tender to an expression, can bear that which shoulders must fallen under, only Pillars can sustain? O yes;
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and better able to endure than he that was a God? and will you dye into this state eternally? which it was necessary for him to have the assistance of Divinity in his person, that he might be able to endure one day,
and better able to endure than he that was a God? and will you die into this state eternally? which it was necessary for him to have the assistance of Divinity in his person, that he might be able to endure one day,
and this person the Son of God, and that dread meerly because there was sin in the Death, (for if this were not in the cause, no Martyr but had born death with more courage but that Son of God) all this as it does leave no Reason for the sinners choyce of death Eternal,
and this person the Son of God, and that dread merely Because there was since in the Death, (for if this were not in the cause, no Martyr but had born death with more courage but that Son of God) all this as it does leave no Reason for the Sinners choice of death Eternal,
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After this killing prospect, while the damp of it is on you, let my Bowells debate with you, which yearn more over you than they did over my Beloved Son in whom I was well pleased;
After this killing prospect, while the damp of it is on you, let my Bowels debate with you, which yearn more over you than they did over my beloved Son in whom I was well pleased;
when I have sent my onely Son, God, one with my own Self, to be made Man, that he might suffer what was necessary to be suffer'd to preserve you from eternal sufferings;
when I have sent my only Son, God, one with my own Self, to be made Man, that he might suffer what was necessary to be suffered to preserve you from Eternal sufferings;
when I have laid on him that was brought up with me from everlasting, and that was daily my Delight, all your Iniquities and my own Indignation, that so you might be freed from both:
when I have laid on him that was brought up with me from everlasting, and that was daily my Delight, all your Iniquities and my own Indignation, that so you might be freed from both:
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When I have found out, made an Expiation, with which I am more pleased than ever your transgressions offended me, which hath quite blotted out your sins and my Displeasure;
When I have found out, made an Expiation, with which I am more pleased than ever your transgressions offended me, which hath quite blotted out your Sins and my Displeasure;
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why do you then refuse your selves, your own Eternal Blessednesse which was thus dearly purchas'd and is ready for you? Why will you seize that Indignation which you are redeemed from,
why do you then refuse your selves, your own Eternal Blessedness which was thus dearly purchased and is ready for you? Why will you seize that Indignation which you Are redeemed from,
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and force those sufferings on your selves, which have been laid already and inflicted on another? 'Tis a small thing that you refuse me, the return of my Expence, that which I gave my Son for;
and force those sufferings on your selves, which have been laid already and inflicted on Another? It's a small thing that you refuse me, the return of my Expense, that which I gave my Son for;
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why will you also dye? as you have slain his Person, will you Crucifie his Kindnesse too? and crucifie your selves rather than have it? and having us'd him most despightfully, will you therefore use his favours so? and not let his Death and Passion do you any good? contemn his methods of Salvation, his divine Acts of making you for ever Blessed? is your Saviour and Life it self so hateful to you? and after such Redemption of your persons is there no redemption of your Will from perishing? nothing of value that can bribe your choyce against it? nothing that can betroth you into a desire of Life,
why will you also die? as you have slave his Person, will you Crucify his Kindness too? and crucify your selves rather than have it? and having used him most despitefully, will you Therefore use his favours so? and not let his Death and Passion do you any good? contemn his methods of Salvation, his divine Acts of making you for ever Blessed? is your Saviour and Life it self so hateful to you? and After such Redemption of your Persons is there no redemption of your Will from perishing? nothing of valve that can bribe your choice against it? nothing that can betrothed you into a desire of Life,
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Oh why will you rather dye? Those very things that tempt your Wills were they abstracted from the death they do inveigle you into, were they sincere and innocent,
O why will you rather die? Those very things that tempt your Wills were they abstracted from the death they do inveigle you into, were they sincere and innocent,
if they were set against that Life, that blessed life, immortal Life, would vanish quite in the comparison when you should see they are but frolicks of delight, that never take you but when you are tun'd up to them, in moods and fits;
if they were Set against that Life, that blessed life, immortal Life, would vanish quite in the comparison when you should see they Are but Frolics of delight, that never take you but when you Are tuned up to them, in moods and fits;
The Artificial pleasures of the Palate whether in meats or drinks, forc't tast's, that do at once satisfie and provoke the Appetite, will rellish ill when I begin to swallow down my spittle;
The Artificial pleasures of the Palate whither in Meats or drinks, forced tastes', that do At once satisfy and provoke the Appetite, will relish ill when I begin to swallow down my spittle;
The fatted Calf is dressing for my Entertainment, and shall I choose to be a while a Glutton with the Swine, rather than the eternall Guest of my Father's Table and Bosom? and refuse these for a few sick Excesses which would end in qualms,
The fatted Calf is dressing for my Entertainment, and shall I choose to be a while a Glutton with the Swine, rather than the Eternal Guest of my Father's Table and Bosom? and refuse these for a few sick Excesses which would end in qualms,
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and gall, and vomits, if there were no guilt to rejolt too, and which will kindle a perpetual Feaver? The Honours and the Glories of this Life will loose their shine when I am going to make my Bed in the Dark, in a black lonely desolate hole of Earth;
and Gall, and vomits, if there were no guilt to rejolt too, and which will kindle a perpetual Fever? The Honours and the Glories of this Life will lose their shine when I am going to make my Bed in the Dark, in a black lonely desolate hold of Earth;
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And if there were pride or ambition in them, their Worm will never dye, that Pride will make me fall as low as Lucifer, that Glory will go out into utter darknesse, and that Ambition change my Honour into everlasting Shame, Envy, and Torment:
And if there were pride or ambition in them, their Worm will never die, that Pride will make me fallen as low as Lucifer, that Glory will go out into utter darkness, and that Ambition change my Honour into everlasting Shame, Envy, and Torment:
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and have no other Habitation assigned me, but with the Devil and his Angels, shall inherit and possesse nothing but the Almighty's Indignation for ever.
and have no other Habitation assigned me, but with the devil and his Angels, shall inherit and possess nothing but the Almighty's Indignation for ever.
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And sure if I may choose, there I will live where there is neither Will nor possibility to dye; where there is Life, fulness of Joy, Pleasures for Evermore. To which, &c.
And sure if I may choose, there I will live where there is neither Will nor possibility to die; where there is Life, fullness of Joy, Pleasures for Evermore. To which, etc.
First, the different tenure, or condition of Estates in the two different Countreys we relate to, this here is a Land only of desires, the other is a place of enjoyments, Have in Heaven, Desire on Earth. Yea
First, the different tenure, or condition of Estates in the two different Countries' we relate to, this Here is a Land only of Desires, the other is a place of enjoyments, Have in Heaven, Desire on Earth. Yea
yet the possessions of that are present and in hand, but the most native satisfactions of the Earth are still at distance, onely the object of our aims and expectations I have, now I have in Heaven, on the Earth I but desire.
yet the possessions of that Are present and in hand, but the most native satisfactions of the Earth Are still At distance, only the Object of our aims and Expectations I have, now I have in Heaven, on the Earth I but desire.
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yet since Christ is set at the Right hand of God, the Christians present Interest in Heaven is such, that looking with contempt on all that worldly men applaud themselves in the enjoyment of, rejecting all but thee O Christ, he justly triumphs in resolving of this question to himself,
yet since christ is Set At the Right hand of God, the Christians present Interest in Heaven is such, that looking with contempt on all that worldly men applaud themselves in the enjoyment of, rejecting all but thee Oh christ, he justly Triumphos in resolving of this question to himself,
but still they are onely the objects of our Expectations and wishes. When God hath given Man an erect Countenance, Eyes that do naturally look towards him,
but still they Are only the objects of our Expectations and wishes. When God hath given Man an erect Countenance, Eyes that do naturally look towards him,
But when he swims in delicacies here upon the Earth, is immerst in the plenties of all kinds, that these should give him nothing but desires of themselves, that the delights should not be present to him,
But when he swims in delicacies Here upon the Earth, is immersed in the plenties of all Kinds, that these should give him nothing but Desires of themselves, that the delights should not be present to him,
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but he should still pursue and need that which he is encompast with, that while with open mouth and in a most intemperate current he swills down the pleasures,
but he should still pursue and need that which he is encompassed with, that while with open Mouth and in a most intemperate current he swills down the pleasures,
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When S. John would enumerate all that is in the World the particular that he gives in is thus, 1 Joh. 2. 16. All that is in the world, the lust of the Flesh, the lust of the Eyes, and the Pride of Life.
When S. John would enumerate all that is in the World the particular that he gives in is thus, 1 John 2. 16. All that is in the world, the lust of the Flesh, the lust of the Eyes, and the Pride of Life.
To begin with that of the Eyes, Covetousnesse, or the love of Money: 'Tis evident that where an object is not useful to the faculty, it cannot satisfie,
To begin with that of the Eyes, Covetousness, or the love of Money: It's evident that where an Object is not useful to the faculty, it cannot satisfy,
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Nor is it fear of future want that makes him eager to provide so, for why should he be so unsatisfied in his providing against want, that will want more the more he is provided?
Nor is it Fear of future want that makes him eager to provide so, for why should he be so unsatisfied in his providing against want, that will want more the more he is provided?
And the same reasoning will conclude the next, the Pride of life, which is the Lust of a Sense as wholly unconcern'd in all the Pomps and garnishes of Pride,
And the same reasoning will conclude the next, the Pride of life, which is the Lust of a Sense as wholly unconcerned in all the Pomps and garnishes of Pride,
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he reconciles the Babel of all Languages, and Sciences too in his own head but for a word, onely to hear an Euge, and this with such sollicitude that if the breath of mens Applause should fail him he would straight expire,
he reconciles the Babel of all Languages, and Sciences too in his own head but for a word, only to hear an Euge, and this with such solicitude that if the breath of men's Applause should fail him he would straight expire,
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as if his Soul breath'd onely at his Ear. If my pride lyes in gayeties, all Natures Wardrobe must be rifled, the beauties of the Universe defloured, the Art and Sweat too of all Nations employed to attire my person,
as if his Soul breathed only At his Ear. If my pride lies in Gaieties, all Nature's Wardrobe must be rifled, the beauty's of the Universe deflowered, the Art and Sweat too of all nations employed to attire my person,
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or to dress my Room, rather indeed to dress the tongues and furnish out the talk of other persons, who must entertain mine ears with the discourse of my own splendors? which is all the use I can make of it;
or to dress my Room, rather indeed to dress the tongues and furnish out the talk of other Persons, who must entertain mine ears with the discourse of my own splendors? which is all the use I can make of it;
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the Eastern Rocks must send me Diamonds, meerly to dart a line of light into anothers eyes, which may return to me in a report that I have such fine Jewels,
the Eastern Rocks must send me Diamonds, merely to dart a line of Light into another's eyes, which may return to me in a report that I have such fine Jewels,
Yet the same Solomon salves that appearance too, in saying when provisions encrease, they are encreased that eat them, and what good is there to the owners thereof, saving the beholding of them with their eyes? My broad and my cramb'd tables do not more enlarge or serve my appetite, give me no satisfaction but only that of seeing many Dishes full,
Yet the same Solomon Salves that appearance too, in saying when provisions increase, they Are increased that eat them, and what good is there to the owners thereof, Saving the beholding of them with their eyes? My broad and my crammed tables do not more enlarge or serve my appetite, give me no satisfaction but only that of seeing many Dishes full,
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and does not choose them by the uses of their moisture, but by their body, by their air, and by the mode, and other Rules of the authentick standard Drinkers;
and does not choose them by the uses of their moisture, but by their body, by their air, and by the mode, and other Rules of the authentic standard Drinkers;
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But this Eye also, as the Ryotous mans did, gapes for company, and thirsts to see the Vice go round, it drinks in nothing with so much delight as the Wine,
But this Eye also, as the Riotous men did, gapes for company, and thirsts to see the Vice go round, it drinks in nothing with so much delight as the Wine,
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Now 'twere in vain to ask Solomons question, What good is there in this? or what enjoyment? to urge that meats and drinks cannot give satisfaction to the Eye that hath no palate,
Now 'twere in vain to ask Solomons question, What good is there in this? or what enjoyment? to urge that Meats and drinks cannot give satisfaction to the Eye that hath no palate,
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and with elaborate condiments make forc't hunger as well as dishes, so that the Ryotous design onely to Lust, and the whole mystery of Luxury is to create desires.
and with elaborate condiments make forced hunger as well as Dishes, so that the Riotous Design only to Lust, and the Whole mystery of Luxury is to create Desires.
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And whil'st with so much feaver of desire, he courts nothing else but the change, and values that alone equall with all the discontents of this life, all the miseries of that to come,
And whilst with so much fever of desire, he Courts nothing Else but the change, and value's that alone equal with all the discontents of this life, all the misery's of that to come,
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so 'tis also plain that this Lust must be endless, for that principle of Change which gives it all its incitation must never let it rest; for then 'tis not variety.
so it's also plain that this Lust must be endless, for that principle of Change which gives it all its incitation must never let it rest; for then it's not variety.
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And thus it must be till we fix our passion there, where only there is satisfaction even on God; the object of the pious mans desire, and my next part.
And thus it must be till we fix our passion there, where only there is satisfaction even on God; the Object of the pious men desire, and my next part.
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Had he said, Nothing without thee, the emptiness of every thing below which the Lord and his Blessing is not in, had made this his determination just and necessary:
Had he said, Nothing without thee, the emptiness of every thing below which the Lord and his Blessing is not in, had made this his determination just and necessary:
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But yet, he that had brought all his affections into Davids frame, might well say he desired nothing upon Earth besides, nothing with God; for he had weaned his very Flesh and all the craving appetites of sense from their own objects,
But yet, he that had brought all his affections into Davids frame, might well say he desired nothing upon Earth beside, nothing with God; for he had weaned his very Flesh and all the craving appetites of sense from their own objects,
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My Soul, saith he, thirsteth for thee, (elsewhere, my Soul gaspeth unto thee, even as a thirsty Land,) and my flesh also longeth after thee, Psal. 63. 1. How!
My Soul, Says he, Thirsteth for thee, (elsewhere, my Soul gaspeth unto thee, even as a thirsty Land,) and my Flesh also Longeth After thee, Psalm 63. 1. How!
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My Soul thirsteth for thee? with thee indeed is the Well of Life: But Thirst is an Appetite, gasping a consequent defailance and impatience of the Body;
My Soul Thirsteth for thee? with thee indeed is the Well of Life: But Thirst is an Appetite, gasping a consequent defailance and impatience of the Body;
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for the Soul is drawn by moral engagements, by perswasions and motives, there is place for deliberation and Choyce in her Desires, she can demur in her pursuits, divert her Inclinations,
for the Soul is drawn by moral engagements, by persuasions and motives, there is place for deliberation and Choice in her Desires, she can demur in her pursuits, divert her Inclinations,
or when indeed we but discern our needs of him, whether our Temporal, or Spiritual, those of the Soul or Flesh, all the desires of both then fly at him,
or when indeed we but discern our needs of him, whither our Temporal, or Spiritual, those of the Soul or Flesh, all the Desires of both then fly At him,
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For all the appetites of Body croud into the Soul that they may catch at God, that Thirsts and Gaspes. And the Soul does put on the violent impetuous agitations of the Bodys Appetites;
For all the appetites of Body crowd into the Soul that they may catch At God, that Thirsts and Gasps. And the Soul does put on the violent impetuous agitations of the Bodies Appetites;
What Longing is, whether an Appetite or Passion of the Flesh or Mind, whose signatures are more expresse indeed upon the Flesh than those of any other,
What Longing is, whither an Appetite or Passion of the Flesh or Mind, whose signatures Are more express indeed upon the Flesh than those of any other,
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sublimes his Flesh into a Soul, drains all the carnal Appetites out of it, weans it from all its own desires, and teacheth it those of the Spirit onely, makes it long for God. Now he whose flesh is defaecated thus,
sublimes his Flesh into a Soul, drains all the carnal Appetites out of it, weans it from all its own Desires, and Teaches it those of the Spirit only, makes it long for God. Now he whose Flesh is defecated thus,
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'tis his Soul onely thirsts, and that for God: As if he were indeed like Angells now, how can this man desire any thing on Earth besides thee Lord, who is and does already what they are and do in Heaven, where we have nothing but thee?
it's his Soul only thirsts, and that for God: As if he were indeed like Angels now, how can this man desire any thing on Earth beside thee Lord, who is and does already what they Are and do in Heaven, where we have nothing but thee?
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But notwithstanding this exalted temper, though we should arrive at this Seraphick constitution of desires, and though God hath now made himself to us the proper object of these appetites,
But notwithstanding this exalted temper, though we should arrive At this Seraphic constitution of Desires, and though God hath now made himself to us the proper Object of these appetites,
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for since God struck the Rock for us which Rock was Christ; since the true Bread came down from Heaven, if our Flesh long for God there is a satisfaction ready, he hath made his Flesh be meat indeed;
for since God struck the Rock for us which Rock was christ; since the true Bred Come down from Heaven, if our Flesh long for God there is a satisfaction ready, he hath made his Flesh be meat indeed;
Yea Christ himself when he was upon the Earth did hunger, and although it was his meat to do his Father's Will, yet when he was an hungered Angels came and ministred unto him, and then may not our earthly needs desire something besides him?
Yea christ himself when he was upon the Earth did hunger, and although it was his meat to do his Father's Will, yet when he was an hungered Angels Come and ministered unto him, and then may not our earthly needs desire something beside him?
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Because to them that desire him all these things shall be added, they are annext by Promise, Matt. 6. 33. it is for such to be solicitous who would have something they must have alone; something that cannot come along with God. But if I be assur'd that all my needs shall be supply'd in him, I need desire nothing besides him; now this Promise he must perform;
Because to them that desire him all these things shall be added, they Are annexed by Promise, Matt. 6. 33. it is for such to be solicitous who would have something they must have alone; something that cannot come along with God. But if I be assured that all my needs shall be supplied in him, I need desire nothing beside him; now this Promise he must perform;
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For that Age also that he does design a man a being for his Service here upon the Earth, he must allow him necessaries for his being and his Service, otherwise he can nor serve, nor be:
For that Age also that he does Design a man a being for his Service Here upon the Earth, he must allow him necessaries for his being and his Service, otherwise he can nor serve, nor be:
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and then why should I put them with him into my Devotions? when my Soul lyes gasping towards God in Prayer, my desires seizing on his Blessednesses, to take them off from him,
and then why should I put them with him into my Devotions? when my Soul lies gasping towards God in Prayer, my Desires seizing on his Blessednesses, to take them off from him,
and my Text does but regulate not exclude these desires, if we shall read it in the old Translation, there is none upon Earth that I desire in comparison of thee NONLATINALPHABET There's none or nothing that I desire or delight in equally with thee, like thee, so we translate the same word, v. 5. I shall not doubt to begg what my needs crave:
and my Text does but regulate not exclude these Desires, if we shall read it in the old translation, there is none upon Earth that I desire in comparison of thee There's none or nothing that I desire or delight in equally with thee, like thee, so we translate the same word, v. 5. I shall not doubt to beg what my needs crave:
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But if upon contest betwixt God and our Inclinations, upon debate betwixt a Pleasure and Command, we can decree for God and for Obedience, pass Sentence with the Precept, we are safe, here the desire is not inordinate.
But if upon contest betwixt God and our Inclinations, upon debate betwixt a Pleasure and Command, we can Decree for God and for obedience, pass Sentence with the Precept, we Are safe, Here the desire is not inordinate.
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'Tis a known instance, and you may have seen, a tender Mother spending almost her whole time in caressing her little Infant, you would think she had Eyes for no uses but to view it,
It's a known instance, and you may have seen, a tender Mother spending almost her Whole time in caressing her little Infant, you would think she had Eyes for no uses but to view it,
But should it come to this pinch once, that she must straight resolve to part with one of these, however close her Arms would grasp her Child to rescue him (to force whom thence were like the tearing of her bowells from her) yet would she give those bowells to redeem her bosom guest,
But should it come to this pinch once, that she must straight resolve to part with one of these, however close her Arms would grasp her Child to rescue him (to force whom thence were like the tearing of her bowels from her) yet would she give those bowels to Redeem her bosom guest,
then our affections are not only regular when we desire nothing in comparison with him, but our desires are enjoyments, seize and take possession of him,
then our affections Are not only regular when we desire nothing in comparison with him, but our Desires Are enjoyments, seize and take possession of him,
and we have him: So my Text implies here, Whom have I in Heaven but thee? importing that we have him: Which brings me to the other parts that yet remain to be discourst of.
and we have him: So my Text Implies Here, Whom have I in Heaven but thee? importing that we have him: Which brings me to the other parts that yet remain to be discoursed of.
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those onely qualities that make this World to be a Land of Desires, have no place there, to wit, the instability and emptinesse of all things in it, he that lays hold on them does but grasp Mercury, which the more he clasps the more he forces it to slip away,
those only qualities that make this World to be a Land of Desires, have no place there, to wit, the instability and emptiness of all things in it, he that lays hold on them does but grasp Mercury, which the more he clasps the more he forces it to slip away,
and he retains onely the soyle and the defilement of it, like Lightning which but passes by, stayes not to cherish, onely dazels, and, it may be, scorches:
and he retains only the soil and the defilement of it, like Lightning which but passes by, stays not to cherish, only dazzles, and, it may be, scorches:
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yea, if it be nunc stans, an indivisible Infinity of permanent duration, whose every poynt does coexist to every poynt, a perfect and entire possession, all at once, of an interminable life that never can be all possest;
yea, if it be nunc stans, an indivisible Infinity of permanent duration, whose every point does coexist to every point, a perfect and entire possession, all At once, of an interminable life that never can be all possessed;
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Yea, this he hath present possession of, which my third Proposition and my Text asserts, in saying, Whom have I in Heaven but thee? importing thee I have.
Yea, this he hath present possession of, which my third Proposition and my Text asserts, in saying, Whom have I in Heaven but thee? importing thee I have.
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The things we call most our possessions here both personal and real, are our portions and inheritances: Now David claims God under both these dues, Thou art my portion O Lord and the lot of mine Inheritance;
The things we call most our possessions Here both personal and real, Are our portions and inheritances: Now David claims God under both these dues, Thou art my portion Oh Lord and the lot of mine Inheritance;
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Now what is there of God the Pious man hath not the present uses off? His Eyes are over him, and his Ears are open to his Prayers, watch to attend each motion of his heart,
Now what is there of God the Pious man hath not the present uses off? His Eyes Are over him, and his Ears Are open to his Prayers, watch to attend each motion of his heart,
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and underneath him are the everlasting Arms to carry and sustain him, his right hand wears him as his signet, and his left hand pours down Blessings on him;
and underneath him Are the everlasting Arms to carry and sustain him, his right hand wears him as his signet, and his left hand pours down Blessings on him;
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In a word, all the Securitys that Gods Preserving Mercies signifie, the watches of his Providence, the Blessings that fulfil his Attributes of goodnesse, all are exerted upon his occasions, are made the present objects and the satisfactions of his nearest senses,
In a word, all the Securitys that God's Preserving mercies signify, the watches of his Providence, the Blessings that fulfil his Attributes of Goodness, all Are exerted upon his occasions, Are made the present objects and the satisfactions of his nearest Senses,
if it look upwards and enquire Whom have I in Heauen? have I none there but my offended Adversary God? it may resolve it self with comfort he hath other interests there. For,
if it look upward and inquire Whom have I in Heaven? have I none there but my offended Adversary God? it may resolve it self with Comfort he hath other interests there. For,
First, I have an Intercessor there, Rom. 8. 34. a Master of Requests, one that will not onely hand in my Petitions, get accesse for my Prayers and my tears to God, but will make them effectual:
First, I have an Intercessor there, Rom. 8. 34. a Master of Requests, one that will not only hand in my Petitions, get access for my Prayers and my tears to God, but will make them effectual:
For saith S. Paul, Seeing we have a great High Priest that's passed into the Heavens, let us come boldly to the Throne of Grace, that we may obtain Mercy and find Grace in time of need, Heb. 4. 14. 16. For though my supplications have not strength nor ardour that can mount them into Heaven,
For Says S. Paul, Seeing we have a great High Priest that's passed into the Heavens, let us come boldly to the Throne of Grace, that we may obtain Mercy and find Grace in time of need, Hebrew 4. 14. 16. For though my supplications have not strength nor ardour that can mount them into Heaven,
and wrapt up in his Cloud and Smoak of Incense that will cover all the failings of my Prayers, they may get access into his Ears and his Compassions.
and wrapped up in his Cloud and Smoke of Incense that will cover all the failings of my Prayers, they may get access into his Ears and his Compassions.
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one that not onely pleads for me, but brings the satisfaction of my Forfeiture in his hands, makes the just value plead; appears there with his Blood, and proves a recompence.
one that not only pleads for me, but brings the satisfaction of my Forfeiture in his hands, makes the just valve plead; appears there with his Blood, and Proves a recompense.
wilt thou refuse that Satisfaction thy self didst contrive, and thy beloved Son did make? why did a Person of the blessed Trinity descend from Heaven and Divinity to be made Sin and be a Curse;
wilt thou refuse that Satisfaction thy self didst contrive, and thy Beloved Son did make? why did a Person of the blessed Trinity descend from Heaven and Divinity to be made since and be a Curse;
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but to Redeem him from the Curse and Sin, and to entitle him again to the possession of Heaven and God? Why was I Crucified but that thou might'st be aton'd and he be pardon'd? Thus he solicites for us there, presents himself in our stead, as our Attorney.
but to redeem him from the Curse and since, and to entitle him again to the possession of Heaven and God? Why was I crucified but that thou Mightest be atoned and he be pardoned? Thus he solicits for us there, presents himself in our stead, as our attorney.
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But to the Faithful and sincere endeavouring Christian though he sins, as his Advocate is his propitiation, so his Judge is his Sacrifice; is that Lamb that does take away the sins of the World, is his sin-offering, his expiation only remov'd off from the Altar to the Judgment-Seat; indeed the Mercy-Seat, the Throne of his Atonement and his Absolution:
But to the Faithful and sincere endeavouring Christian though he Sins, as his Advocate is his propitiation, so his Judge is his Sacrifice; is that Lamb that does take away the Sins of the World, is his sin-offering, his expiation only removed off from the Altar to the Judgment seat; indeed the Mercy-Seat, the Throne of his Atonement and his Absolution:
Lastly, we have our first fruits, for so S. Paul does call our Saviour; and then in whatsoever sense that which is done to the first Fruits is applicable to the Harvest (all this being hallowed in their Consecration) in that sense we our selves are raised to the right hand of God together with this our first Fruits. And now O Lord!
Lastly, we have our First fruits, for so S. Paul does call our Saviour; and then in whatsoever sense that which is done to the First Fruits is applicable to the Harvest (all this being hallowed in their Consecration) in that sense we our selves Are raised to the right hand of God together with this our First Fruits. And now Oh Lord!
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And then they that rather than have these Interests, these Heavenly possessions in present, will have onely desires here on Earth, are certainly of a perverse and Reprobate choyce.
And then they that rather than have these Interests, these Heavenly possessions in present, will have only Desires Here on Earth, Are Certainly of a perverse and Reprobate choice.
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so daily mockt their confidences and desires, yet be not only Infidels to all Gods blessed preparations which they have nor reason nor Experience against,
so daily mocked their confidences and Desires, yet be not only Infidels to all God's blessed preparations which they have nor reason nor Experience against,
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and to which yet satisfactions are impossible, against his knowledge to be mad, to have what he knows all the world cannot make it possible for him to have, this tears his Soul. Affections, these that may be said in some sense to fulfil some of the expressions of the Torments of that place, their Envy makes the gnashing of their teeth, and their Desires are their Uultures. Thus Tantalus's ryotous hunger that does gnaw his bowells, is his Worm that never dyes; and his intemperate thirst his everlasting burnings; and his Water that he cannot reach or tast of, is his Lake of fire without Metaphor;
and to which yet satisfactions Are impossible, against his knowledge to be mad, to have what he knows all the world cannot make it possible for him to have, this tears his Soul. Affections, these that may be said in Some sense to fulfil Some of the expressions of the Torments of that place, their Envy makes the gnashing of their teeth, and their Desires Are their Vultures. Thus Tantalus's riotous hunger that does gnaw his bowels, is his Worm that never dies; and his intemperate thirst his everlasting burnings; and his Water that he cannot reach or taste of, is his Lake of fire without Metaphor;
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for how is Tantalus more wretched than a Midas, or than any covetous wretch, who in the midst of affluence and heaps, hungers as much as Midas did for meat and for Gold too,
for how is Tantalus more wretched than a Midas, or than any covetous wretch, who in the midst of affluence and heaps, hunger's as much as Midas did for meat and for Gold too,
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Others, when the Lord paid his own Blood for their Redemption, yet if their wrath thirsts for his Blood that does offend them, their revenge makes their Enemies the sweeter blood,
Others, when the Lord paid his own Blood for their Redemption, yet if their wrath thirsts for his Blood that does offend them, their revenge makes their Enemies the Sweeten blood,
To others the deservings of the partner of an unclean moment, are much greater than all that the Lord Jesus knew to merit at their hands or purchase for them.
To Others the deservings of the partner of an unclean moment, Are much greater than all that the Lord jesus knew to merit At their hands or purchase for them.
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choose meerly to desire here, though that be to do what they do in Hell, rather than have in Heaven. O thou my Soul! if thou wilt needs desire, propose at least some satisfaction to thy Appetite, do not covet onely needs thirst for a feaver, and desire meerly to inflame desire and Torments: But seek there where all thy wants will find an infinite happy supply, even in thy Saviour;
choose merely to desire Here, though that be to do what they do in Hell, rather than have in Heaven. Oh thou my Soul! if thou wilt needs desire, propose At least Some satisfaction to thy Appetite, do not covet only needs thirst for a fever, and desire merely to inflame desire and Torments: But seek there where all thy Wants will find an infinite happy supply, even in thy Saviour;
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covet the riches of his Grace and Goodnesse, thirst for the fountain opened for transgression, for the waters of the well of Life, desire him that is the desire of all Nations;
covet the riches of his Grace and goodness, thirst for the fountain opened for Transgression, for the waters of the well of Life, desire him that is the desire of all nations;
and we have nothing upon Earth left to desire, but that God who hath exalted him unto his Kingdom in Heaven, would in his due time exalt us also to the same place, whither our Saviour Christ is gone before. To whom, &c.
and we have nothing upon Earth left to desire, but that God who hath exalted him unto his Kingdom in Heaven, would in his due time exalt us also to the same place, whither our Saviour christ is gone before. To whom, etc.
I Shall not break this single short Command asunder into Parts, but shall instead of doing that observe three Advents of our Saviour in this Life, before that last to Judgment:
I Shall not break this single short Command asunder into Parts, but shall instead of doing that observe three Advents of our Saviour in this Life, before that last to Judgement:
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In pressing which I do not mean to urge you to do that which none but God can do, It is not in man to direct his own wayes, much lesse the Lords; The very preparations of the Heart are from Him.
In pressing which I do not mean to urge you to do that which none but God can do, It is not in man to Direct his own ways, much less the lords; The very preparations of the Heart Are from Him.
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Therefore supposing the preventings of his Graces, I shall subjoyn, that the Comporting with those graces, the using of his strengths to the rooting out of our selves all aversation to Virtue, and all love of Vice;
Therefore supposing the preventings of his Graces, I shall subjoin, that the Comporting with those graces, the using of his strengths to the rooting out of our selves all aversation to Virtue, and all love of Vice;
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and planting other inclinations, even Resolutions of good life, is the onely thing that can make way for Christ and for his benefits. Now of those Advents, the
and planting other inclinations, even Resolutions of good life, is the only thing that can make Way for christ and for his benefits. Now of those Advents, the
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First was, when he came Commission'd by God to reveal his Will, to propose the Gospel to our belief, the coming of Christ as a Prophet, which particularly is intended in the Text. The beginning of the Gospel of Jesus Christ,
First was, when he Come Commissioned by God to reveal his Will, to propose the Gospel to our belief, the coming of christ as a Prophet, which particularly is intended in the Text. The beginning of the Gospel of jesus christ,
Second was, that coming which the Prophet Isay did foresee, and in the astonishment of Vision askt, Who is this that comes from Edom? with dy'd garments from Bozrah, travelling in the greatness of his Strength? Why is he red in his Apparrel,
Second was, that coming which the Prophet Saiah did foresee, and in the astonishment of Vision asked, Who is this that comes from Edom? with died garments from Bozrah, traveling in the greatness of his Strength? Why is he read in his Apparel,
and his garments like him that treadeth in the Winefat? And it was the prospect of him when he came to tread the Wine press of the Wrath of God, to Sacrifice himself for us upon the Crosse, his coming as a Priest. The
and his garments like him that treadeth in the Winefat? And it was the prospect of him when he Come to tread the Wine press of the Wrath of God, to Sacrifice himself for us upon the Cross, his coming as a Priest. The
For each of these in order, I shall shew you what prepares his way, beginning with the first, His coming as a Prophet, appearing in the World to reveal his Father's Will, the Gospel.
For each of these in order, I shall show you what prepares his Way, beginning with the First, His coming as a Prophet, appearing in the World to reveal his Father's Will, the Gospel.
and the Disobedient to the Wisdom of the Just, (to the minding of just things) so to make ready a people prepared for the Lord, Luke 1. 17. And this is a preparative so necessary, that the Nation of the Jewes affirm, it is meerly for the want of this that he does yet deferr his coming:
and the Disobedient to the Wisdom of the Just, (to the minding of just things) so to make ready a people prepared for the Lord, Lycia 1. 17. And this is a preparative so necessary, that the nation of the Jews affirm, it is merely for the want of this that he does yet defer his coming:
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for when He came unto his own, they were so far from preparing his way, that they received him not, but did reject and would not entertain him as one sent from God;
for when He Come unto his own, they were so Far from preparing his Way, that they received him not, but did reject and would not entertain him as one sent from God;
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of all this he onely gives this account, that he found no other opposition but from vicious humours, Joh. 8, 43, 44, 45. Why do ye not understand my speech? even because ye cannot bear my Word:
of all this he only gives this account, that he found no other opposition but from vicious humours, John 8, 43, 44, 45. Why do you not understand my speech? even Because you cannot bear my Word:
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Now as he that 〈 ◊ 〉 his Eyes, or turns away his Face because he hates to look upon an object, may not see it though it be all cloath'd with day; as visible as Sun-shine;
Now as he that 〈 ◊ 〉 his Eyes, or turns away his Face Because he hates to look upon an Object, may not see it though it be all clothed with day; as visible as Sunshine;
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so your blindnesse proceeds hence that ye hate the light because your deeds are evil. Neither do you love to hear that which you have no mind to practise;
so your blindness proceeds hence that you hate the Light Because your Deeds Are evil. Neither do you love to hear that which you have no mind to practise;
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although it be apparent that those Lusts which you will do, and which my Works and Doctrine come to drive out of the World, they are Lusts of the Devil; and I, because I tell you the truth, truth I confess somewhat severe,
although it be apparent that those Lustiest which you will do, and which my Works and Doctrine come to drive out of the World, they Are Lustiest of the devil; and I, Because I tell you the truth, truth I confess somewhat severe,
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And we our selves have seen too much unhappy evidence of men, whom Libertinisme hath made Antimonians, whom a desire of being loose from duty hath made Solifidians, of them whom sensuality hath made Atheists; men that become Proselytes to:
And we our selves have seen too much unhappy evidence of men, whom Libertinism hath made Antinomians, whom a desire of being lose from duty hath made Solifidians, of them whom sensuality hath made Atheists; men that become Proselytes to:
For certainly that men who are averse to the dutys of Christianity, and cannot bend their minds to the observance of that which Christ commands, should not care to believe they are his Precepts or their duty is but very natural, they were unwise should they do otherwise, it being far more reasonable to deny the duty and obligation,
For Certainly that men who Are averse to the duties of Christianity, and cannot bend their minds to the observance of that which christ commands, should not care to believe they Are his Precepts or their duty is but very natural, they were unwise should they do otherwise, it being Far more reasonable to deny the duty and obligation,
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Is it not far more prudent to believe that there is not a God that does regard our foolish actions here below, (which are not more worthy or more likely to enter into his considerations,
Is it not Far more prudent to believe that there is not a God that does regard our foolish actions Here below, (which Are not more worthy or more likely to enter into his considerations,
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than the buzzings of flyes into the notices and observations of a Statesman;) then if we do believe one does severely mark, will take a strict account of, execute a vengeance for them,
than the buzzings of flies into the notices and observations of a Statesman;) then if we do believe one does severely mark, will take a strict account of, execute a vengeance for them,
yet not incline our minds to leave them? if we did suffer this belief to creep into our minds, to lye close unto our hearts, sure it would fret off our aversness to Piety and inclinations to sin;
yet not incline our minds to leave them? if we did suffer this belief to creep into our minds, to lie close unto our hearts, sure it would fret off our averseness to Piety and inclinations to since;
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Covetous and Adulterous Felix when he began to think that S. Paul's Sermon of a Judgment to come might be true, straight he began to shake, and then immediately to turn the Sermon off, bid S. Paul depart till another time.
Covetous and Adulterous Felix when he began to think that S. Paul's Sermon of a Judgement to come might be true, straight he began to shake, and then immediately to turn the Sermon off, bid S. Paul depart till Another time.
for in the Systeme of Christs Religion there is not any thing but is so suited to the very Constitution of a rational being, that the Soul would instantly imbrace and suck in,
for in the System of Christ Religion there is not any thing but is so suited to the very Constitution of a rational being, that the Soul would instantly embrace and suck in,
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if the prepossessions of vices, which the mind will not resolve to part with and repent of, did not infect, taint the palate with prejudices, did not keep out the belief.
if the prepossessions of vices, which the mind will not resolve to part with and Repent of, did not infect, taint the palate with prejudices, did not keep out the belief.
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For the morality which it injoyns did long before the birth of this Religion make its way into the Tenents and the Faith of every Sect of whole Mankind, it broke through all the oppositions of corrupted Nature and deprav'd habits;
For the morality which it enjoins did long before the birth of this Religion make its Way into the Tenants and the Faith of every Sect of Whole Mankind, it broke through all the oppositions of corrupted Nature and depraved habits;
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nor could all the Devils arts (who then govern'd the World) stifle or quench the Light of Reason, which through all that darkness did discover such deformity in Vice, such strict agreement betwixt that which we call Virtue,
nor could all the Devils arts (who then governed the World) stifle or quench the Light of Reason, which through all that darkness did discover such deformity in Vice, such strict agreement betwixt that which we call Virtue,
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The Stoick, who by fettering all Events, all Consultations and Designs in the lines of inexorable Destiny does seem to make all Virtue worthless, all endeavours towards it uselesse,
The Stoic, who by fettering all Events, all Consultations and Designs in the lines of inexorable Destiny does seem to make all Virtue worthless, all endeavours towards it useless,
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yet for the sake of these he leaves NONLATINALPHABET, our appetites, and actions in our power, NONLATINALPHABET, that so there may be place for doing well while it is in our choyce,
yet for the sake of these he leaves, our appetites, and actions in our power,, that so there may be place for doing well while it is in our choice,
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And on the other side, the greatest enemies to their necessity and to choyce too, the Sect that made all actions and things in the whole world to be, not effects of any Agent that intended them,
And on the other side, the greatest enemies to their necessity and to choice too, the Sect that made all actions and things in the Whole world to be, not effects of any Agent that intended them,
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yet the great Master of it in his Ethicks would not suffer any of this blind Contingency to have to do in Humane actions, regulating them by strictest Rules and Laws,
yet the great Master of it in his Ethics would not suffer any of this blind Contingency to have to do in Humane actions, regulating them by Strictest Rules and Laws,
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In a word, many of them rais'd Morality to such a pitch, as if it had arriv'd at the same heights from whence our Christian Revelation did pretend to come.
In a word, many of them raised Morality to such a pitch, as if it had arrived At the same heights from whence our Christian Revelation did pretend to come.
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And there is nothing so peculiar to Christs Doctrine in the poynts of Morality, but you may find it recommended by the Heathen as a thing which no external obligation did impose,
And there is nothing so peculiar to Christ Doctrine in the points of Morality, but you may find it recommended by the Heathen as a thing which no external obligation did impose,
but the Law of their making did prescribe, which they read in themselves, and Christian Morality is but a fairer and more perfect Copy of the impressions of Reason on our Soul, clear'd from the blurs and defects which they had been tainted with;
but the Law of their making did prescribe, which they read in themselves, and Christian Morality is but a Fairer and more perfect Copy of the impressions of Reason on our Soul, cleared from the blurs and defects which they had been tainted with;
So that to quarrell with Christ for requiring it, is the same thing as to be angry with our Saviour because the nature of the Fire is such as does require that it should burn.
So that to quarrel with christ for requiring it, is the same thing as to be angry with our Saviour Because the nature of the Fire is such as does require that it should burn.
Nay many of them were so sensible of the unhappy state of their Corruption, sound so great pressures in themselves from the weights of their vicious inclinations, discerned so perfect an antipathy betwixt their being and their actions, that when with all the arts of Reason and the practise of their Philosophy they could not ease themselves, they went to Sorcery and Magick for a Cure, receiv'd Catharticks,
Nay many of them were so sensible of the unhappy state of their Corruption, found so great pressures in themselves from the weights of their vicious inclinations, discerned so perfect an antipathy betwixt their being and their actions, that when with all the arts of Reason and the practice of their Philosophy they could not ease themselves, they went to Sorcery and Magic for a Cure, received Cathartics,
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but if the Devil by those worships of his which they were us'd to, had not stopt the avenues, sure one would judge they had prepar'd the way for Christianity;
but if the devil by those worships of his which they were used to, had not stopped the avenues, sure one would judge they had prepared the Way for Christianity;
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For if men believe the Moral truths, they have no reason in the world to doubt the Supernatural, these being intended for the most part as encouragements to those other,
For if men believe the Moral truths, they have no reason in the world to doubt the Supernatural, these being intended for the most part as encouragements to those other,
that, that wherein Philosophy was ignorant, and the Law weak, as having neither Promises nor Terrors equal to the force of our Corruptions, that the Gospel might effect,
that, that wherein Philosophy was ignorant, and the Law weak, as having neither Promises nor Terrors equal to the force of our Corruptions, that the Gospel might Effect,
if there be such an one he cannot doubt them long, not onely for Christ's Promise sake, If any man will do my Will, he shall know of the Doctrine whether it be of God, he will soon know that Doctrine is from God that does prescribe such Godlike lives;
if there be such an one he cannot doubt them long, not only for Christ's Promise sake, If any man will do my Will, he shall know of the Doctrine whither it be of God, he will soon know that Doctrine is from God that does prescribe such Godlike lives;
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nor onely for the Churches judgment, which did make Synesius a Christian Bishop before he did believe the Resurrection, upon that confidence they had of him by reason of his Piety:
nor only for the Churches judgement, which did make Synesius a Christian Bishop before he did believe the Resurrection, upon that confidence they had of him by reason of his Piety:
But in reason why should he that does embrace the Piety, disbelieve that which was propos'd to his belief onely to urge him to embrace, onely to crown that Piety? Indeed he that accounts his Vices but sleight tricks of wit, or folly;
But in reason why should he that does embrace the Piety, disbelieve that which was proposed to his belief only to urge him to embrace, only to crown that Piety? Indeed he that accounts his Vices but sleight tricks of wit, or folly;
onely pleasant satisfactions to the desires of his Nature; (for he understands no nature but his carnal one) he hath no reason to believe there was a Passion of the Son of God, by making him a Sacrifice for sin so to to condemn sin in the flesh;
only pleasant satisfactions to the Desires of his Nature; (for he understands no nature but his carnal one) he hath no reason to believe there was a Passion of the Son of God, by making him a Sacrifice for since so to to condemn since in the Flesh;
He that hath but mean thoughts of Virtue, counts it onely pedantry, or as it were the Flatus of the Mind, making the Soul Hypocondriack, it is impossible that he should think God was Incarnated and dyed to teach it by his Doctrine and Example,
He that hath but mean thoughts of Virtue, counts it only pedantry, or as it were the Flatus of the Mind, making the Soul Hypochondriac, it is impossible that he should think God was Incarnated and died to teach it by his Doctrine and Exampl,
I must confesse I would believe, that men perswade themselves that the reason of their disbelief is onely this, that these things are not testified sufficiently;
I must confess I would believe, that men persuade themselves that the reason of their disbelief is only this, that these things Are not testified sufficiently;
because I find the Man in Hell would have one sent to his Brethren from the Dead, to testifie unto them of that place of Torments, Luc. 16. 28. as if those Truths did want witnessing.
Because I find the Man in Hell would have one sent to his Brothers from the Dead, to testify unto them of that place of Torments, Luke 16. 28. as if those Truths did want witnessing.
all Torments were more eligible than the disbelief of this Religion, which was confirmed so, that against all arts and power of Opposition, against the Wit and Fury of the World,
all Torments were more eligible than the disbelief of this Religion, which was confirmed so, that against all arts and power of Opposition, against the Wit and Fury of the World,
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and they were so uneasie under the conviction of them, that rather than be prest so by the mighty power of his Works, they did design to rid themselves of him that wrought them, Joh. 11. 47. you may find them strugling with his demonstrations to keep off the Evidence, What do we? for this man doeth many Miracles.
and they were so uneasy under the conviction of them, that rather than be pressed so by the mighty power of his Works, they did Design to rid themselves of him that wrought them, John 11. 47. you may find them struggling with his demonstrations to keep off the Evidence, What do we? for this man doth many Miracles.
Yea, they do conspire against the Miracles themselves, and would put Lazarus also to death, because he was raised from the dead; they could not let the Evidence and the Conviction live,
Yea, they do conspire against the Miracles themselves, and would put Lazarus also to death, Because he was raised from the dead; they could not let the Evidence and the Conviction live,
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and he could do no mighty Works at Nazareth because of it, Mar. 6. 6. At least as saith Theophylact, NONLATINALPHABET, he could not do them where men were not capable they should be done.
and he could do no mighty Works At Nazareth Because of it, Mar. 6. 6. At least as Says Theophylact,, he could not do them where men were not capable they should be done.
and the Conviction would vanish like the Ghost. And if we should examine the Experience of our selves and others, we should find that just according to the rate of virtuous inclinations and dispositions of heart to part with sin,
and the Conviction would vanish like the Ghost. And if we should examine the Experience of our selves and Others, we should find that just according to the rate of virtuous inclinations and dispositions of heart to part with since,
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He that is honestly inclin'd opens his Soul to Christianity, for it speakes to his heart, 'tis right to the grain of his Soul, he looks upon the Promises as made to him,
He that is honestly inclined Opens his Soul to Christianity, for it speaks to his heart, it's right to the grain of his Soul, he looks upon the Promises as made to him,
but as to his own particular evil inclination there he is a little Infidel, cannot perswade himself that God will be so stern against a single pleasure, that one petty indulgence should be so considerable, that it should provoke to those extremities the Bible threatens;
but as to his own particular evil inclination there he is a little Infidel, cannot persuade himself that God will be so stern against a single pleasure, that one Petty indulgence should be so considerable, that it should provoke to those extremities the bible threatens;
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and then by conversation with others that mind nothing but satisfaction of those bents of the Bruit part, that allow themselves all the desires of constitution, are come to swill the pleasures, profits,
and then by Conversation with Others that mind nothing but satisfaction of those bents of the Bruit part, that allow themselves all the Desires of constitution, Are come to swill the pleasures, profits,
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seek little things to cavil at, or to deride, hopeing with those their poyson'd Arrows, through the skirts and the Extreamer parts to send a Wound into the very Vitals of Religion;
seek little things to cavil At, or to deride, hoping with those their poisoned Arrows, through the skirts and the extremer parts to send a Wound into the very Vitals of Religion;
and to say all at once, grow down right Atheists. And though as once at Corinth, now again the World by Wisdom knows no God; there being Skill and Manage in this Mystery of Infidelity,
and to say all At once, grow down right Atheists. And though as once At Corinth, now again the World by Wisdom knows no God; there being Skill and Manage in this Mystery of Infidelity,
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He wishes it, and so comes to believe it, the Atheisme is rooted in the Seat of the Affections, and it branches thence into the Mind, at least into the Mouth, and finding Hell the greatest check to their Delights, which they cannot determine with themselves to leave and to repent of;
He wishes it, and so comes to believe it, the Atheism is rooted in the Seat of the Affections, and it branches thence into the Mind, At least into the Mouth, and finding Hell the greatest check to their Delights, which they cannot determine with themselves to leave and to Repent of;
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therefore because they will not quench it with their tears, they study how to put it out with Arguments: And meerly for this reason, that they will not live like Men, they resolve therefore to believe that they shall dye like Beasts. But alas!
Therefore Because they will not quench it with their tears, they study how to put it out with Arguments: And merely for this reason, that they will not live like Men, they resolve Therefore to believe that they shall die like Beasts. But alas!
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how all that time that he was creeping under that dire burden in that dolorous way, he was meerly pressing on with all the hast he could to overtake us in our course, and rescue us from Ruine.
how all that time that he was creeping under that dire burden in that dolorous Way, he was merely pressing on with all the haste he could to overtake us in our course, and rescue us from Ruin.
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For that Journey was a Race, and we the prize. NONLATINALPHABET, I have been laid hold on, saith he, Phil. 3. 12. laid hold on in the Agonistick sense,
For that Journey was a Raze, and we the prize., I have been laid hold on, Says he, Philip 3. 12. laid hold on in the Agonistic sense,
When he came down from Godhead in his Incarnation, he pursued us then into our nature he laid hold of our Flesh, and followed us from Heaven to the lowest parts of the Earth.
When he Come down from Godhead in his Incarnation, he pursued us then into our nature he laid hold of our Flesh, and followed us from Heaven to the lowest parts of the Earth.
But when he went thus to his Crosse here, he pursued us then into our guilts, he laid hold of our sins, and took them up and bore them on the Tree, then he descended into Hell to follow us.
But when he went thus to his Cross Here, he pursued us then into our guilts, he laid hold of our Sins, and took them up and boar them on the Tree, then he descended into Hell to follow us.
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and stand fair to have my guilt seized from me, and to be laid hold on for my Blessednesse, to be the Prize, the Crown of all Christ's Agonies, that which he thinks worthy with so much strugling to contend for.
and stand fair to have my guilt seized from me, and to be laid hold on for my Blessedness, to be the Prize, the Crown of all Christ's Agonies, that which he thinks worthy with so much struggling to contend for.
Now the same Preparation is required here, that made way for his other coming, that is, Repentance, in one word, a disposition and sincere desire of heart to part with every evil and corrupt affection, to quit every sin.
Now the same Preparation is required Here, that made Way for his other coming, that is, Repentance, in one word, a disposition and sincere desire of heart to part with every evil and corrupt affection, to quit every since.
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Sin lying in the way made it so dreadfull, God laid upon him the iniquity of us all, and that weight threw him prostrate on the Earth, and sunk him into NONLATINALPHABET:
since lying in the Way made it so dreadful, God laid upon him the iniquity of us all, and that weight threw him prostrate on the Earth, and sunk him into:
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And yet if any were more galling, 'twas the weight of those that were clog'd with Impenitence, this was more heavy, more afflictive to him than his Crosse.
And yet if any were more galling, 'twas the weight of those that were clogged with Impenitence, this was more heavy, more afflictive to him than his Cross.
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To bewail this and the issues of it he left off to consider his own Sufferings and required others also to do so, Weep not for me, weep for your selves.
To bewail this and the issues of it he left off to Consider his own Sufferings and required Others also to do so, Weep not for me, weep for your selves.
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because the joyes and comforts of that presence are at sinners that Repent, Luc. 15. 10. And God himself in Hoseah seeing Ephraim would not reform cryes out, NONLATINALPHABET.
Because the Joys and comforts of that presence Are At Sinners that repent, Luke 15. 10. And God himself in Hosea seeing Ephraim would not reform cries out,.
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how will he ease himself on them? How will he laugh at their Calamity? be comforted in their Destruction at his coming as a King in Executions? the next Way that we must prepare, and my last Part.
how will he ease himself on them? How will he laugh At their Calamity? be comforted in their Destruction At his coming as a King in Executions? the next Way that we must prepare, and my last Part.
And then why should the Ax be now Laid to the Root of the Tree? when as there is to be an universal Conflagration, where every Tree that beareth not good Fruit shall be cast in? And upon this we see events do not discriminate deservings, things happen to the good and bad alike;
And then why should the Ax be now Laid to the Root of the Tree? when as there is to be an universal Conflagration, where every Tree that bears not good Fruit shall be cast in? And upon this we see events do not discriminate deservings, things happen to the good and bad alike;
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we may have seen the Wicked in great Power, spreading himself like a green Bay-tree; like a triumphal Garland, as he were all Ensign of Victory, all verdant spreading Conquest,
we may have seen the Wicked in great Power, spreading himself like a green Bay tree; like a triumphal Garland, as he were all Ensign of Victory, all verdant spreading Conquest,
Yea, and when the Ax is at the Root of the Tree, we know not whether it designs it for the Temple or the Kitchen, to make a Fire, or to make a God. The Day that cometh shall declare all,
Yea, and when the Ax is At the Root of the Tree, we know not whither it designs it for the Temple or the Kitchen, to make a Fire, or to make a God. The Day that comes shall declare all,
and say, where is the promise of his coming? For except that the Fathers fell asleep, some men are dead and others risen in their place, all things else continue as they were from the beginning, there alwayes were vicissitudes of Flourish and Decay in every Nation,
and say, where is the promise of his coming? For except that the Father's fell asleep, Some men Are dead and Others risen in their place, all things Else continue as they were from the beginning, there always were vicissitudes of Flourish and Decay in every nation,
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And truely since it must be horrid provocation that makes him come beyond the compass of his Covenant to Revenge, the executions are mostly very fatal,
And truly since it must be horrid provocation that makes him come beyond the compass of his Covenant to Revenge, the executions Are mostly very fatal,
For he is that King in the 19. of S. Luke, who did not onely cause his contumacious Enemies, such as would not have him to reign over them to be slain before him, v. 27. making his way over their Necks whose Hearts he could not set up his Throne in;
For he is that King in the 19. of S. Lycia, who did not only cause his contumacious Enemies, such as would not have him to Reign over them to be slave before him, v. 27. making his Way over their Necks whose Hearts he could not Set up his Throne in;
nor did onely cause those Servants who were so far from preparing his Way, that upon confidence he delay'd his coming they smote their fellow Servants,
nor did only cause those Servants who were so Far from preparing his Way, that upon confidence he delayed his coming they smote their fellow Servants,
were unjust to others, and indulg'd themselves in all licentious living, cause them to be cut asunder, and to have their portion in the Region of weeping, where these intemperate should have onely tears to drink,
were unjust to Others, and indulged themselves in all licentious living, cause them to be Cut asunder, and to have their portion in the Region of weeping, where these intemperate should have only tears to drink,
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and for their ryots onely gnashing of teeth, Teeth ready to revenge their former Luxuries on themselves, gnashing as to devour one another, Matth. 24. 48. But he is that King too that Executed Sloth as well as Treason, in Matth. 25. 30. who having given one a Talent, trusted him with abilities of doing service in the station he had put him, which for his not endeavouring to do,
and for their riots only gnashing of teeth, Teeth ready to revenge their former Luxuries on themselves, gnashing as to devour one Another, Matthew 24. 48. But he is that King too that Executed Sloth as well as Treason, in Matthew 25. 30. who having given one a Talon, trusted him with abilities of doing service in the station he had put him, which for his not endeavouring to do,
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but indulg'd to idlenesse, condemn'd him therefore to utter darknesse, to the proper Mansion of the slothfull, all whose time can be nothing but night, since his whole Life is but as sleep.
but indulged to idleness, condemned him Therefore to utter darkness, to the proper Mansion of the slothful, all whose time can be nothing but night, since his Whole Life is but as sleep.
Here I cannot but take notice, that we have some that do design and act among us as if they were this King's Harbingers, his Pioneers rather, to prepare the way for his invasion on us;
Here I cannot but take notice, that we have Some that do Design and act among us as if they were this King's Harbingers, his Pioneers rather, to prepare the Way for his invasion on us;
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To say with some, this Confidence of theirs is built on the non-execution of the Laws (which seems sleighter than in the old Comparison of Cobwebs) for notwithstanding their fine close contexture, there are holes left for spiders to creep through;
To say with Some, this Confidence of theirs is built on the nonexecution of the Laws (which seems sleighter than in the old Comparison of Cobwebs) for notwithstanding their fine close contexture, there Are holes left for spiders to creep through;
And truly when I think on the temper of their fury, how it is hardned in the fire of Execution, charges Death not onely in the Field, but on the Scaffold too;
And truly when I think on the temper of their fury, how it is hardened in the fire of Execution, charges Death not only in the Field, but on the Scaffold too;
and now when they are scattered and disfurnisht, destitute of every strength but what our selves afford them, that they should make Attempts which no Courage can sustain, nor Reason countenance;
and now when they Are scattered and disfurnished, destitute of every strength but what our selves afford them, that they should make Attempts which no Courage can sustain, nor Reason countenance;
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as we had been delivered to commit Abominations, they are grown confident God is engag'd against us, that we have fill'd up our measure, have been Fatted for a Sacrifice and are ripe to bleed:
as we had been Delivered to commit Abominations, they Are grown confident God is engaged against us, that we have filled up our measure, have been Fatted for a Sacrifice and Are ripe to bleed:
And if our supineness give them Weapons, and our iniquities give them Courage, there are enough will count our slaughter an Oblation to the Lord. O! give me leave to contradict the Counsel of my Text, prepare Not this way of the Lord, do not thus make ready for his coming by provoking him to hasten it in Fury;
And if our supineness give them Weapons, and our iniquities give them Courage, there Are enough will count our slaughter an Oblation to the Lord. OH! give me leave to contradict the Counsel of my Text, prepare Not this Way of the Lord, do not thus make ready for his coming by provoking him to hasten it in Fury;
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The dutys you are now practising, those of this Season, Humiliation and Amendment, are Barricadoes strong enough against him, he cannot break through them.
The duties you Are now practising, those of this Season, Humiliation and Amendment, Are Barricades strong enough against him, he cannot break through them.
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He had sent out his Executions against Israel, and Ahab did but Fast and put on Sackcloth and they straight retired, were beat off for a whole Life, Seest thou how Ahab humbleth himself? because he humbleth himself I will not bring the evil in his dayes.
He had sent out his Executions against Israel, and Ahab did but Fast and put on sackcloth and they straight retired, were beatrice off for a Whole Life, See thou how Ahab Humbleth himself? Because he Humbleth himself I will not bring the evil in his days.
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And should we not prepare his Way to that by our Repentance, we were false to our own actions that pretend to do it, unjust to the time that calls for it,
And should we not prepare his Way to that by our Repentance, we were false to our own actions that pretend to do it, unjust to the time that calls for it,
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When in that fatal race, and under all that load he did stretch and presse on so to lay hold upon us, to seize our sins and Sacrifice them in himself, that then we should retain them, should not let him have them, but cling to them still;
When in that fatal raze, and under all that load he did stretch and press on so to lay hold upon us, to seize our Sins and Sacrifice them in himself, that then we should retain them, should not let him have them, but cling to them still;
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and every wickednesse of ours had a stab at his Heart, that we should still reserve the envenom'd Ponyard, keep the malice of the wickednesse to Crucisie Him to our selves afresh,
and every wickedness of ours had a stab At his Heart, that we should still reserve the envenomed Poigniard, keep the malice of the wickedness to Crucify Him to our selves afresh,
For do not you deceive your selves, Christ did not take away the guilt of any one sin, from any man that does not part with it, but still retains the sin; that would imply a contradiction:
For do not you deceive your selves, christ did not take away the guilt of any one since, from any man that does not part with it, but still retains the since; that would imply a contradiction:
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The Gaudy people, they that spend the severe hours of this sad Season, and of preparation for that Passion in the Arts and labours of Attire, that mortifie and punish themselves only in cares and in Contrivances to make and dresse up Beautys,
The Gaudy people, they that spend the severe hours of this sad Season, and of preparation for that Passion in the Arts and labours of Attire, that mortify and Punish themselves only in Cares and in Contrivances to make and dress up Beautys,
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These doubtlesse are attir'd in Funeral conformity to wait upon him to his Crosse, on which he had no other dress but the rags of his own Skin ▪ Come they not rather to expose his nakednesse,
These doubtless Are attired in Funeral conformity to wait upon him to his Cross, on which he had no other dress but the rags of his own Skin ▪ Come they not rather to expose his nakedness,
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nor be concern'd for them in his Sufferings? The Hypocrites either to God or to their Brethren, that have onely the Ceremonies, the Civilities of Honesty or Religion, make shew of both,
nor be concerned for them in his Sufferings? The Hypocrites either to God or to their Brothers, that have only the Ceremonies, the Civilities of Honesty or Religion, make show of both,
but yet are false to God, and insincere with Man, cruelly betraying or deluding, yea enraging those necessities which with fair speeches they pretend to smooth and salve;
but yet Are false to God, and insincere with Man, cruelly betraying or deluding, yea enraging those necessities which with fair Speeches they pretend to smooth and salve;
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they act over again the treacherous malice of his Persecutors, who under the kindness of the Cup of Consolation which was given to them that were Condemn'd to Dye,
they act over again the treacherous malice of his Persecutors, who under the kindness of the Cup of Consolation which was given to them that were Condemned to Die,
namely, Wine mingled with Myrrhe to cheer the Heart and cloud the Understanding, and so lessen sense of Suffering, in scorn and mischief gave him Vinegar and Gall, which though it counterfeit the other taste, serves onely to prolong life for more future Torment.
namely, Wine mingled with Myrrh to cheer the Heart and cloud the Understanding, and so lessen sense of Suffering, in scorn and mischief gave him Vinegar and Gall, which though it counterfeit the other taste, serves only to prolong life for more future Torment.
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Amidst other like Entertainments of this Holy severe Time which the Theater affords, they come also to see the Tragedy of Jesus, to behold the dead march to Golgotha, indifferent and unconcern'd in that (as in the rest) whether there were such a procession in earnest,
Amid other like Entertainments of this Holy severe Time which the Theater affords, they come also to see the Tragedy of jesus, to behold the dead march to Golgotha, indifferent and unconcerned in that (as in the rest) whither there were such a procession in earnest,
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than almost any where in the whole Gentile World: And ever since his cares for it were so particular, that they, who would fulfil the Revelation in this Church, seem to err with some reason,
than almost any where in the Whole Gentile World: And ever since his Cares for it were so particular, that they, who would fulfil the Revelation in this Church, seem to err with Some reason,
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and wonderful in thy Mercies! yet if I might plead with Thee concerning them, I would enquire what hast thou done here all this while after thy so long abode among us? what are we the better? The last attempt of God to reclaim Man,
and wondered in thy mercies! yet if I might plead with Thee Concerning them, I would inquire what hast thou done Here all this while After thy so long Abided among us? what Are we the better? The last attempt of God to reclaim Man,
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and now what effect of these is there in us? Shew me how all this care and cost hath made us be more just, sober, or chast; in any way more virtuous than those Heathens whose Religion came from Hell? We find Thee saying, I beheld Sathan as Lightning fall from Heaven, his Power vanishing like that which does but flash and perish, never can be recollected. But alas!
and now what Effect of these is there in us? Show me how all this care and cost hath made us be more just, Sobrium, or chaste; in any Way more virtuous than those heathens whose Religion Come from Hell? We find Thee saying, I beheld Sathan as Lightning fallen from Heaven, his Power vanishing like that which does but flash and perish, never can be recollected. But alas!
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Some, as if their Profession were a Charm which made them shot-free from Gods threats do they what they will, they will adventure any the most desperate Impiety and choose Damnation in a sin,
some, as if their Profession were a Charm which made them shot-free from God's Treats do they what they will, they will adventure any the most desperate Impiety and choose Damnation in a since,
On others it does work indeed the Form of Godliness, makes them such perfect Pageants of Religion, that they oft fall in love with their own Vizour, and please themselves as if their dress were Nature, while yet under that form there are the greatest falsnesses,
On Others it does work indeed the From of Godliness, makes them such perfect Pageants of Religion, that they oft fallen in love with their own Vizor, and please themselves as if their dress were Nature, while yet under that from there Are the greatest falsenesses,
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and yet all this joyned with so much superciliousnesse, with such difference to Christ, that you would say the Pharisees were now all of Christ's side. And i• this all the Lord came hither for? to be a Sanctuary for the prophane, a Cloak for Hypocrites? Give me leave to relate a Story I have read of four or five Vessels of Portugals who were Shipwrackt to the drowning of almost five hundred men, onely fifty three escaped,
and yet all this joined with so much superciliousness, with such difference to christ, that you would say the Pharisees were now all of Christ's side. And i• this all the Lord Come hither for? to be a Sanctuary for the profane, a Cloak for Hypocrites? Give me leave to relate a Story I have read of four or five Vessels of Portugals who were Shipwrecked to the drowning of almost five hundred men, only fifty three escaped,
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and they were left naked and hurt upon an Island Desolate, as the Israelites Wildernesse, which needed the same Miracle to sustain them, and found the like:
and they were left naked and hurt upon an Island Desolate, as the Israelites Wilderness, which needed the same Miracle to sustain them, and found the like:
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For God as it were rained Fish upon them; and so did that which kept them alive, till at last they espyed a large Boat of Chineses making to the shore to take in Water in that Island,
For God as it were reigned Fish upon them; and so did that which kept them alive, till At last they espied a large Boat of Chineses making to the shore to take in Water in that Island,
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They therefore get into a Wood near the Shore and Boat, and it was ordered among them, that whom the Captain should pronounce Jesus three times, then they should run out of the Wood and seize the Vessel. Lord!
They Therefore get into a Wood near the Shore and Boat, and it was ordered among them, that whom the Captain should pronounce jesus three times, then they should run out of the Wood and seize the Vessel. Lord!
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would not such a word be a Spell and Charm against unmerciful, inhumane, and unjust Designs? would it not exorcize all impious Contrivances? It is no new thing to preface mischief with an holy Name,
would not such a word be a Spell and Charm against unmerciful, inhumane, and unjust Designs? would it not exorcise all impious Contrivances? It is no new thing to preface mischief with an holy Name,
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Being reprehended for that speech, Would you know, said he, why I said it? Because I saw you when you had fill'd your Bellies praise your God with hands lift up,
Being reprehended for that speech, Would you know, said he, why I said it? Because I saw you when you had filled your Bellies praise your God with hands lift up,
and yet so ill observe thy Law as these blinded Miscreants do, who think that Robbing and Preaching are things that can be acceptable to thee: And so return'd to his Tears and obstinacy.
and yet so ill observe thy Law as these blinded Miscreants do, who think that Robbing and Preaching Are things that can be acceptable to thee: And so returned to his Tears and obstinacy.
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And is this all that men are required to prepare the way of the Lord for? Is this all he can do after so many Centuries of the abode of him and his Religion among us? While there is no more of his influence appears, I must suspect he is not here, the Lord is not among us, but is gone.
And is this all that men Are required to prepare the Way of the Lord for? Is this all he can do After so many Centuries of the Abided of him and his Religion among us? While there is no more of his influence appears, I must suspect he is not Here, the Lord is not among us, but is gone.
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This is indeed to prepare his way to his Crosse, for so the Jews and Souldiers did, they put a Scepter in his hand onely to take it out and smite him with his Scepter, they bowed the knee and cry'd Hail King, and so humbly spit in his Face,
This is indeed to prepare his Way to his Cross, for so the jews and Soldiers did, they put a Sceptre in his hand only to take it out and smite him with his Sceptre, they bowed the knee and cried Hail King, and so humbly spit in his Face,
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thus they Worshipt him in scorn and Crucified him with his Dignities. And so we serve Religion: When we would have a Scene of Mirth, that must be put in a ridiculous disguise to laugh at, the Son of God must enter Travesty, and our Discourse is nothing but the Gospel in Burlesque. And is it not time for him to retire? But O prepare not this path for him to go away in. The Heathens thought it much more possible to Chain their Deity,
thus they Worshipped him in scorn and crucified him with his Dignities. And so we serve Religion: When we would have a Scene of Mirth, that must be put in a ridiculous disguise to laugh At, the Son of God must enter Travesty, and our Discourse is nothing but the Gospel in Burlesque. And is it not time for him to retire? But Oh prepare not this path for him to go away in. The heathens Thought it much more possible to Chain their Deity,
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THese Words, though they explicitly make onely one single Proposition, yet they imply several. First, That the State of Christianity is a state of Warfare;
THese Words, though they explicitly make only one single Proposition, yet they imply several. First, That the State of Christianity is a state of Warfare;
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First, What the way is that the World does wage War in? where its Strength lyes? and how it manages that force so as to get advantage over men? and how it does improve each such advantage till it gets a perfect Conquest?
First, What the Way is that the World does wage War in? where its Strength lies? and how it manages that force so as to get advantage over men? and how it does improve each such advantage till it gets a perfect Conquest?
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Thirdly, how far the Believer must pursue his Conquest? what must be the measures of his Victory? that he may know how to vanquish it so as that the World may not rebell again;
Thirdly, how Far the Believer must pursue his Conquest? what must be the measures of his Victory? that he may know how to vanquish it so as that the World may not rebel again;
To which purpose I observe, that whatsoever liberty there is in humane choice, yet every appetite seems in some sense determin'd in its tendencies to fix on that which appears simply best for it,
To which purpose I observe, that whatsoever liberty there is in humane choice, yet every appetite seems in Some sense determined in its tendencies to fix on that which appears simply best for it,
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But this I say, that in her last Executive Determinations she alwayes tends to that which hath the fairest and most vigorous appearances of being best for her at that present time.
But this I say, that in her last Executive Determinations she always tends to that which hath the Fairest and most vigorous appearances of being best for her At that present time.
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and those of the other World exceed these beyond all the measures of proportion, and the Understanding does inform impartially of this:) How then if the Will can let those go and take these it can be said alwayes to choose the better for the present? if it may be said to do so though it let those go,
and those of the other World exceed these beyond all the measures of proportion, and the Understanding does inform impartially of this:) How then if the Will can let those go and take these it can be said always to choose the better for the present? if it may be said to do so though it let those go,
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then by what wash or Chymick Artifices does she blanch or paint these so as to make them look better for the present? Now we may discover how these both may be,
then by what wash or Chemic Artifices does she blanch or paint these so as to make them look better for the present? Now we may discover how these both may be,
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yet by their importunacies still pressing her, goading her by their stings, they can and do prevail with her to call the Understanding off from her attention to those other motives,
yet by their Importunities still pressing her, goading her by their stings, they can and do prevail with her to call the Understanding off from her attention to those other motives,
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and employ the thoughts uppon the present object that does importune her so, and which by the agitations it does cause within the sensual part, puts the mind in disorder presently, distracts the thoughts, then seizes them;
and employ the thoughts upon the present Object that does importune her so, and which by the agitations it does cause within the sensual part, puts the mind in disorder presently, distracts the thoughts, then seizes them;
on work and will not let them fix till they find out some salvo that can satisfie Carnality and Conscience too, that will let the Man have the sin and not deprive him of Gods favour:
on work and will not let them fix till they find out Some salvo that can satisfy Carnality and Conscience too, that will let the Man have the since and not deprive him of God's favour:
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And if either application of Gods Decrees and Promises without Condition absolutely to himself, and the assurances of Faith and trust will do it, (as we may know it will in some) or if not that,
And if either application of God's Decrees and Promises without Condition absolutely to himself, and the assurances of Faith and trust will do it, (as we may know it will in Some) or if not that,
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then if hopes of mercy, resolutions of repenting afterwards and leaving off the sin, (as this does do with most) then it is evident in choosing to obey his inclinations, with such salvo the man chooseth that which does appear best for the present.
then if hope's of mercy, resolutions of repenting afterwards and leaving off the since, (as this does doe with most) then it is evident in choosing to obey his inclinations, with such salvo the man chooses that which does appear best for the present.
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But if the mind unsatisfied with these, and not daring to trust such rotten planks against the very face of storm, object the uncertainty, at least, of these Principles,
But if the mind unsatisfied with these, and not daring to trust such rotten planks against the very face of storm, Object the uncertainty, At least, of these Principles,
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Yet those pleasant apprehensions of the Conscience of resisting re-encountering with the seeming impossibility of resisting alway that which presses so,
Yet those pleasant apprehensions of the Conscience of resisting re-encountering with the seeming impossibility of resisting always that which presses so,
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And besides, he having never had any great sense of God's favour and rewards, the Landskip of them is but dim and faint upon the mind like those representations blind men have of Beauty (to whom if you discourse of exact features, perfect harmony of colours, of a graceful presence, chearful aire,
And beside, he having never had any great sense of God's favour and rewards, the Landskip of them is but dim and faint upon the mind like those representations blind men have of Beauty (to whom if you discourse of exact features, perfect harmony of colours, of a graceful presence, cheerful air,
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yet his conceptions of them are but very dark, who never hath had any notices of these but such as his Ears give) and though the Understanding chance to be positive and resolute in its determinations concerning them,
yet his conceptions of them Are but very dark, who never hath had any notices of these but such as his Ears give) and though the Understanding chance to be positive and resolute in its determinations Concerning them,
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Whereas the other pleasure being known, the apprehensions of it are more vigourous, the draught is strong and lusty on the Fancy, there is force in every line, the very image of it lives,
Whereas the other pleasure being known, the apprehensions of it Are more vigorous, the draught is strong and lusty on the Fancy, there is force in every line, the very image of it lives,
so that from this experience of our selves in every sort of instance thus deduc't, the Will does seem alwayes to fix on that which appears simply best for it,
so that from this experience of our selves in every sort of instance thus deduced, the Will does seem always to fix on that which appears simply best for it,
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This being now the temper and the disposition of the Will, and such the method of her actings, this is the thing the world makes use of, here's its strength,
This being now the temper and the disposition of the Will, and such the method of her actings, this is the thing the world makes use of, here's its strength,
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Which how it manages so as thereby to get advantages upon us, how it does improve each such advantage till it get a perfect Conquest, I shall give you in few words;
Which how it manages so as thereby to get advantages upon us, how it does improve each such advantage till it get a perfect Conquest, I shall give you in few words;
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by shewing you how the World gets first possession of our Souls, and there raises in us passionate desires that expect present satisfaction, which it hath at hand to serve them with, which by these arts are made look better than any other expectations.
by showing you how the World gets First possession of our Souls, and there raises in us passionate Desires that expect present satisfaction, which it hath At hand to serve them with, which by these arts Are made look better than any other Expectations.
It was observ'd by the Philosopher most truly, that a Child is born onely an Animal, is to be Educated, and brought up into a Man: His reason is the birth of time and institution,
It was observed by the Philosopher most truly, that a Child is born only an Animal, is to be Educated, and brought up into a Man: His reason is the birth of time and Institution,
and by that means onely such possesse his mind and inclinations too, the uses and advantages of every thing about him are those he is first sensible of, and those alone:
and by that means only such possess his mind and inclinations too, the uses and advantages of every thing about him Are those he is First sensible of, and those alone:
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and so the world does make the first impressions on our Souls, it does prevent all other in our inclinations, hath our first love and enjoyes our first embraces, from which it must be with great reluctancy that we are torn;
and so the world does make the First impressions on our Souls, it does prevent all other in our inclinations, hath our First love and enjoys our First embraces, from which it must be with great reluctancy that we Are torn;
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and the Soul should be weaned from too great liking of these sensitive satisfactions by the cares of those which should be as assistant souls to us, denying us every thing that was not very requisite or very moderate, that we might learn to want them,
and the Soul should be weaned from too great liking of these sensitive satisfactions by the Cares of those which should be as assistant Souls to us, denying us every thing that was not very requisite or very moderate, that we might Learn to want them,
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is practis'd every way, as soon as ere the mind is capable of being trained into the World's snares we betray it into them, we teach it how to understand and be affected with the bait,
is practised every Way, as soon as ere the mind is capable of being trained into the World's snares we betray it into them, we teach it how to understand and be affected with the bait,
and what will he not lust for when he is grown up, that is taught to desire provocatives ere he can chew them? Thus we teach the gayeties and the delights of the World how to insinuate into and take the heart;
and what will he not lust for when he is grown up, that is taught to desire provocatives ere he can chew them? Thus we teach the Gaieties and the delights of the World how to insinuate into and take the heart;
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And as Understanding grows up, we impregnate it with Principles and arts of serving them, turn Reason into a sagacity and skill of catering for those Inclinations, making them live Aristotle's observation backwards, educating them into Creatures of meer sense, teaching them to be rationall understanding Bruits. Yet the world thinks sic fiunt homines, this is call'd making them Men betimes: And when they are thus made,
And as Understanding grows up, we impregnate it with Principles and arts of serving them, turn Reason into a sagacity and skill of catering for those Inclinations, making them live Aristotle's observation backwards, educating them into Creatures of mere sense, teaching them to be rational understanding Bruits. Yet the world thinks sic Fluent homines, this is called making them Men betimes: And when they Are thus made,
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when the age of satisfying all their inclinations is come, and when temptations are understood, and multiply by Conversation, and the World hath objects for them all at hand;
when the age of satisfying all their inclinations is come, and when temptations Are understood, and multiply by Conversation, and the World hath objects for them all At hand;
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then we are in that state in which the World hath those advantages I told you of, whereby it does not onely war against the Principles of Reason and Religion in us,
then we Are in that state in which the World hath those advantages I told you of, whereby it does not only war against the Principles of Reason and Religion in us,
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For it is plain the world hath got possession of the heart, and hath a strong party of heady passions, which whensoever a temptation does alarm them, presently are up, raise a mutiny,
For it is plain the world hath god possession of the heart, and hath a strong party of heady passion, which whensoever a temptation does alarm them, presently Are up, raise a mutiny,
which while it is in recollecting and enforcing, the world hath its powers ready, seizes on the Will by the means of a corrupted fancy that does give it earnest, foretast,
which while it is in recollecting and enforcing, the world hath its Powers ready, seizes on the Will by the means of a corrupted fancy that does give it earnest, foretaste,
Must I leave all these for things that I have had no tast nor rellish of? leave all in present for some future hopes which I have no great confidence of compassing if I should try? and which I also see that very few venture for? Whereas Mankind is swallowed up in the pursuit of these,
Must I leave all these for things that I have had no taste nor relish of? leave all in present for Some future hope's which I have no great confidence of compassing if I should try? and which I also see that very few venture for? Whereas Mankind is swallowed up in the pursuit of these,
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And being it is so, they that are in a Sphere above the ordinary ranks of people, must contrive those things that are become essential to their condition;
And being it is so, they that Are in a Sphere above the ordinary ranks of people, must contrive those things that Are become essential to their condition;
To undermine another they will dig to Hell, as if they meant to give fire to their Mine with the flames of that place whence they have the malice and the arts to do it:
To undermine Another they will dig to Hell, as if they meant to give fire to their Mine with the flames of that place whence they have the malice and the arts to do it:
Add to this, that when these pretences of condition have got footing in the heart, besides those passionate desires which they stirr for themselves, they work out most unquiet Emulations, Envyes, Discontents at others.
Add to this, that when these pretences of condition have god footing in the heart, beside those passionate Desires which they stir for themselves, they work out most unquiet Emulations, envies, Discontents At Others.
and all the beauty of them, and who promised to bestow them all for but one single act of Worship, and whose gift the Glorys of it are for the most part,
and all the beauty of them, and who promised to bestow them all for but one single act of Worship, and whose gift the Glorys of it Are for the most part,
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It seems a prejudice to this Assertion of my Text, that the great pretenders to Faith, the men that lay the whole stresse of their Everlasting Being on believing onely, have been branded to be very Worldly;
It seems a prejudice to this Assertion of my Text, that the great pretenders to Faith, the men that lay the Whole stress of their Everlasting Being on believing only, have been branded to be very Worldly;
and if it over came the World, it was for them to seize and be possessours of. But this is not the Victory my Text seeures, a Conquest for the Faith onely of Ma•o•et to make:
and if it over Come the World, it was for them to seize and be possessors of. But this is not the Victory my Text seeures, a Conquest for the Faith only of Ma•o•et to make:
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and the evidence of things not seen, Heb. 11. 1. Which as the Syriach translates, does say, that Faith is such a certainty of those things that we hope for,
and the evidence of things not seen, Hebrew 11. 1. Which as the Syriac translates, does say, that Faith is such a certainty of those things that we hope for,
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and it is the revelation of those things are not seen, it hath so strong a confidence in God, that the Believer assures himself of all Gods Promises and Threats,
and it is the Revelation of those things Are not seen, it hath so strong a confidence in God, that the Believer assures himself of all God's Promises and Treats,
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It represents the things of which we have no demonstration from sense or humane reasoning, as convincingly to the mind as if they were before our eyes:
It represents the things of which we have no demonstration from sense or humane reasoning, as convincingly to the mind as if they were before our eyes:
Now by this alone it is of force to break the powers of the World, which as we saw while the things of the other World were lookt upon as at a great distance, afar off, taking advantage of their absence storm'd the mind with present forces,
Now by this alone it is of force to break the Powers of the World, which as we saw while the things of the other World were looked upon as At a great distance, afar off, taking advantage of their absence stormed the mind with present forces,
Whereas, had the powers of the World to come been present (now by Faith they are made so we see) the other which are so inferiour that there is no more comparison than of immensity to a point, a moment to Eternity, could not stand before them.
Whereas, had the Powers of the World to come been present (now by Faith they Are made so we see) the other which Are so inferior that there is no more comparison than of immensity to a point, a moment to Eternity, could not stand before them.
For should a man cry fire in the House, how it had seiz'd the strengths of it, were blotting out the glories of it in thick Smoak, devouring all their shine in flame, we would leave our Devotions, our most eager pleasures to prevent this,
For should a man cry fire in the House, how it had seized the strengths of it, were blotting out the Glories of it in thick Smoke, devouring all their shine in flame, we would leave our Devotions, our most eager pleasures to prevent this,
neither have men any sense of them, were they alike convincing, alike present to the apprehension, 'twere impossible according to what we have demonstrated (that the Will in her choyces and her aversations, where the objects are of alike kind and have one common measure of their good and evil, is determin'd to avoyd or take that which appears the greatest alwayes;
neither have men any sense of them, were they alike convincing, alike present to the apprehension, 'twere impossible according to what we have demonstrated (that the Will in her choices and her aversations, where the objects Are of alike kind and have one Common measure of their good and evil, is determined to avoid or take that which appears the greatest always;
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He that did believe and as it were discern that height which his ambition goads him to aspire to, were upon the brink of the bottomless Pit, whither when he arriv'd, that very sin that tempts him with the glories of the prospect, would then tumble him down headlong into that Abysse, he would no more dare to ascend it by such false and guilty steps upon such hopes of mercy, trusts on Promises or Decrees,
He that did believe and as it were discern that height which his ambition goads him to aspire to, were upon the brink of the bottomless Pit, whither when he arrived, that very since that tempts him with the Glories of the prospect, would then tumble him down headlong into that Abyss, he would no more Dare to ascend it by such false and guilty steps upon such hope's of mercy, trusts on Promises or Decrees,
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none of these will make him mad enough to break his neck, neither would the same presumptions encourage him to cast away his Soul, had he but equal apprehensions of the danger.
none of these will make him mad enough to break his neck, neither would the same presumptions encourage him to cast away his Soul, had he but equal apprehensions of the danger.
To see my self trampled upon by pride and malice, or worse yet, begging of him whom my blood it may be helpt to streams of plenty, begging like Lazarus the portion of his Dogs, Dogs that are taught to snarle and bite, and make more sores, not lick them;
To see my self trampled upon by pride and malice, or Worse yet, begging of him whom my blood it may be helped to streams of plenty, begging like Lazarus the portion of his Dogs, Dogs that Are taught to snarl and bite, and make more sores, not lick them;
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choosing to do this also in a state of the extreamest poverty, consecrating want and nakednesse, contempt and scorn, making them thus the ensigns of a divine Royalty.
choosing to do this also in a state of the Extremest poverty, consecrating want and nakedness, contempt and scorn, making them thus the ensigns of a divine Royalty.
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did my Faith give me but a constant view of all this, sure the paint and varnish of these little things below, the twinkling exhalations of the glories of this World could not dazle my mind and captivate my Soul, I should burst these entanglements to catch at those.
did my Faith give me but a constant view of all this, sure the paint and varnish of these little things below, the twinkling exhalations of the Glories of this World could not dazzle my mind and captivate my Soul, I should burst these entanglements to catch At those.
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Now Faith is sight, gives presence we have seen, and it gives interest too, He that believes is born of God, saith the Apostle, and therefore hath a right:
Now Faith is sighed, gives presence we have seen, and it gives Interest too, He that believes is born of God, Says the Apostle, and Therefore hath a right:
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when he does consider his original and looks upon himself as born of God, and consequently heir of Gods possessions, which his Faith gives him a prospect of,
when he does Consider his original and looks upon himself as born of God, and consequently heir of God's possessions, which his Faith gives him a prospect of,
do fear or hope, or long for, and pursue? The Mathematicks say that the whole Globe of Earth to one that looks upon it from the Firmament is but as a point,
do Fear or hope, or long for, and pursue? The Mathematics say that the Whole Globe of Earth to one that looks upon it from the Firmament is but as a point,
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And then how low and how contemptible must it needs seem to him that looks on it as from the Region of the Blessed, from Gods Mansion? and when his Soul having defecated and freed it self from all earthy, muddy, gross affections,
And then how low and how contemptible must it needs seem to him that looks on it as from the Region of the Blessed, from God's Mansion? and when his Soul having defecated and freed it self from all earthy, muddy, gross affections,
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and hath already seisin of it by his Faith, how will he despise those narrow, those ridiculous bounds which the great ones of this World with Fire and Sword contend for? when he sees this little poynt half cover'd with the Sea, almost as much too hid from us and not to be discovered by our arts or industry;
and hath already seisin of it by his Faith, how will he despise those narrow, those ridiculous bounds which the great ones of this World with Fire and Sword contend for? when he sees this little point half covered with the Sea, almost as much too hid from us and not to be discovered by our arts or industry;
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Will he not look on this more unconcern'd than we do on the busie labours of a little World of Ants about a Mole-hill, which Philosophers compare us to? The spectacle is much more to be pitied indeed;
Will he not look on this more unconcerned than we do on the busy labours of a little World of Aunts about a Molehill, which Philosophers compare us to? The spectacle is much more to be pitied indeed;
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the crowds and Squadrons of those Ants, though they should have as many traverses and walks as men have, they have not Soul enough to have their guilt:
the crowds and Squadrons of those Aunts, though they should have as many traverses and walks as men have, they have not Soul enough to have their guilt:
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Probably had they Humane understandings, they would then divide their Mole-hill into Empires, would be false and treacherous to one another, Cheat, Defraud, Oppresse,
Probably had they Humane understandings, they would then divide their Molehill into Empires, would be false and treacherous to one Another, Cheat, Defraud, Oppress,
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But he whose Faith mounts him to Heaven his Birth-place, where he nestles in the secret Bosom of his Father, he needs not be concern'd in any of the carriages of this World, he is above them all, without the sphere of their attraction or magnetisme, without the dangers of temptations from them:
But he whose Faith mounts him to Heaven his Birthplace, where he nestles in the secret Bosom of his Father, he needs not be concerned in any of the carriages of this World, he is above them all, without the sphere of their attraction or magnetism, without the dangers of temptations from them:
the man also that is not shaken by the tumults of adversity, when like an Earthquake she renverses all, his mind then stands unmov'd, that does not so much suffer,
the man also that is not shaken by the tumults of adversity, when like an Earthquake she renverses all, his mind then Stands unmoved, that does not so much suffer,
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In a word, it is the man that hath rais'd his mind above all casualties, the man that does but remember that he is a Man, that is, considers if he do abound,
In a word, it is the man that hath raised his mind above all casualties, the man that does but Remember that he is a Man, that is, considers if he do abound,
and the world prostitute it self to his Delights, that this cannot continue long; or if the World conspire to make him miserable, remembers that he is not so,
and the world prostitute it self to his Delights, that this cannot continue long; or if the World conspire to make him miserable, remembers that he is not so,
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but the Christian does not stay at that, he must not treat it as a Subject, but a Traytor, one whose Service is Conspiracy, that does attend on us onely to watch and to betray us, to know our weak part, and to storm us there.
but the Christian does not stay At that, he must not Treat it as a Subject, but a Traitor, one whose Service is conspiracy, that does attend on us only to watch and to betray us, to know our weak part, and to storm us there.
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Therefore as the Lord commanded Israel concerning Amalek, that did by them as the World doth with us in our journey to Canaan, comes upon advantages and smites the feeble, Deut. 25. 17, 18, 19. Therefore said the Lord, remember what Amalek did to thee by the way,
Therefore as the Lord commanded Israel Concerning Amalek, that did by them as the World does with us in our journey to Canaan, comes upon advantages and smites the feeble, Deuteronomy 25. 17, 18, 19. Therefore said the Lord, Remember what Amalek did to thee by the Way,
when thou wast faint and weary, therefore thou shalt blot out the remembrance of Amalek from under Heaven, &c. So must we also with the VVorld, put all to death, not spare the best and goodliest as Saul did;
when thou wast faint and weary, Therefore thou shalt blot out the remembrance of Amalek from under Heaven, etc. So must we also with the World, put all to death, not spare the best and Goodliest as Saul did;
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VVhat ever instruments of tyranny that us'd upon his Saviour on the Crosse, those he most exercise on it again, those Thorns, those Nayles, that Spear he must employ like Gideon's Bryars, and like David's iron Harrows, it must be Crucified, and then he is a glorious Conquerour, Gal. 6. 14. God forbid that I should glory save in the Crosse of our Lord Jesus Christ, whereby the World is Crucified to me and I unto the World.
What ever Instruments of tyranny that used upon his Saviour on the Cross, those he most exercise on it again, those Thorns, those Nails, that Spear he must employ like Gideon's Briars, and like David's iron Harrows, it must be crucified, and then he is a glorious Conqueror, Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord jesus christ, whereby the World is crucified to me and I unto the World.
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He that does march under the Banner of the Crosse that Conquering Ensign, as he thereby declares himself upon such terms of enmity with the VVorld that he does look upon himself as one despis'd by it, counted as an accursed thing,
He that does march under the Banner of the Cross that Conquering Ensign, as he thereby declares himself upon such terms of enmity with the World that he does look upon himself as one despised by it, counted as an accursed thing,
He is so taken off from finding any stirring delights in the glories of it, that he accounts it a dead thing, that hath no more attraits than a Carcasse;
He is so taken off from finding any stirring delights in the Glories of it, that he accounts it a dead thing, that hath no more attraits than a Carcase;
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and is alwayes in it, and then most when it is most Paradise. Now he that hath thus us'd the World, he that hath nail'd it to the Crosse of Christ hath overcome the World.
and is always in it, and then most when it is most Paradise. Now he that hath thus used the World, he that hath nailed it to the Cross of christ hath overcome the World.
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then First, it would appear so evident that I were vain, if I should stay to prove that those which have such desires to any of the profits, heights or pomps,
then First, it would appear so evident that I were vain, if I should stay to prove that those which have such Desires to any of the profits, heights or pomps,
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were the World vanquisht, Crucified to me, should I look for services from my dead Enemy whom I had slain? or be troubled if the person on the Crosse did not do fitting reverences to me? or be impatient if I had not respects and the Attendances of Pomp from one upon the Gibbet? or if I were Crucified to it, certainly these heats would not warm the dead;
were the World vanquished, crucified to me, should I look for services from my dead Enemy whom I had slave? or be troubled if the person on the Cross did not do fitting reverences to me? or be impatient if I had not respects and the Attendances of Pomp from one upon the Gibbet? or if I were crucified to it, Certainly these heats would not warm the dead;
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these are none of the troubles of an Executed person when he is rackt upon that instrument of Death, he is not grieved because the Nayles were not of Silver, the Spears head not bright,
these Are none of the Troubles of an Executed person when he is racked upon that Instrument of Death, he is not grieved Because the Nails were not of Silver, the Spears head not bright,
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they furnish the grandeur of their own condition with the goods of others which they never care to make their own by any recompence, at least not in such wayes and seasons as the needs of those that own'd them,
they furnish the grandeur of their own condition with the goods of Others which they never care to make their own by any recompense, At least not in such ways and seasons as the needs of those that owned them,
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so guilty to provide to deck the Crosse on which he Crucified his Foe? least of all would he retrench from the proportions of Charity or Piety, deny the calls of Mercy and compassion or Religion for his profits sake,
so guilty to provide to deck the Cross on which he crucified his Foe? least of all would he retrench from the proportions of Charity or Piety, deny the calls of Mercy and compassion or Religion for his profits sake,
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or to furnish out the trains of Pomp, take the Lords portion to serve the dead World with? If it were overcome and Crucified, they would not feed it with hallowed things (and the Poor's portion is such,) nor rob the Altar to give it excesses, take Consecrated things to make a cursed Carcasse gay and proud, strip Christ's Body, starve their Saviour (so He does interpret to deny a portion to the naked and hungry) to make pomps and Ryots for an Executed World.
or to furnish out the trains of Pomp, take the lords portion to serve the dead World with? If it were overcome and crucified, they would not feed it with hallowed things (and the Poor's portion is such,) nor rob the Altar to give it Excesses, take Consecrated things to make a cursed Carcase gay and proud, strip Christ's Body, starve their Saviour (so He does interpret to deny a portion to the naked and hungry) to make pomps and Riots for an Executed World.
Second Proposition will apply it self to such, and must conclude they have no Faith; for if they had that were a victory; and however goodly they pretend, they are but Infidels:
Second Proposition will apply it self to such, and must conclude they have no Faith; for if they had that were a victory; and however goodly they pretend, they Are but Infidels:
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But it may be they will boldly own the Consequence, for now adayes it is not gentile to believe any thing of Christ's Religion. And sure 'tis for the Reputation of the gallantry and courage of our love unto this World, that when the covetousnesse of the Gadarenes would not suffer Christ in their Coasts, and for their Swines sake drove him out,
But it may be they will boldly own the Consequence, for now adays it is not gentile to believe any thing of Christ's Religion. And sure it's for the Reputation of the gallantry and courage of our love unto this World, that when the covetousness of the Gadarenes would not suffer christ in their Coasts, and for their Swine sake drove him out,
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that of this Age proceeds, and will not let him be in Heaven neither, but it scoffs him thence, and his Faith from the Earth: And because they like this VVorld so well, they will not suffer there should be any other.
that of this Age proceeds, and will not let him be in Heaven neither, but it scoffs him thence, and his Faith from the Earth: And Because they like this World so well, they will not suffer there should be any other.
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for certainly ther's none of them but does believe but he shall dye, and it is easie for his Faith to look through that thin vapour which our life is stiled by, to the end of that small span, and there see a Bed, though gay now and soft as the sleep and sins it entertains,
for Certainly ther's none of them but does believe but he shall die, and it is easy for his Faith to look through that thin vapour which our life is styled by, to the end of that small span, and there see a Bed, though gay now and soft as the sleep and Sins it entertains,
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if you draw the Curtain to his Faith it sees a languishing sad Corps which nothing in the world can help or ease, foreshrowded in his own dead hue, himself preluding to his winding-sheet, in which within a little while he shall be cast from the society and sight of men,
if you draw the Curtain to his Faith it sees a languishing sad Corpse which nothing in the world can help or ease, foreshrowded in his own dead hue, himself preluding to his winding-sheet, in which within a little while he shall be cast from the society and sighed of men,
and if I should tell him all his superfluities, all that is beyond a meer convenience are but empty things, meer shadows of delight, that onely mock his fancy;
and if I should tell him all his superfluities, all that is beyond a mere convenience Are but empty things, mere shadows of delight, that only mock his fancy;
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and the Silken ones of his Rooms, and the more exquisite pieces of rich Art which people must have skill to understand the pomp of, must have been the Disciples of the Pensil to discern how they do serve Pride;
and the Silken ones of his Rooms, and the more exquisite Pieces of rich Art which people must have skill to understand the pomp of, must have been the Disciples of the Pensil to discern how they do serve Pride;
But then if he will ask his Faith how all these will look to him in the state which is now before his thoughts, what his opinion of them will be then? he knows he may as well go to his pictures now,
But then if he will ask his Faith how all these will look to him in the state which is now before his thoughts, what his opinion of them will be then? he knows he may as well go to his pictures now,
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yea more, he knows that then all the worldly uses of these superfluities such as satisfying curiosity, and emulation, and the estimation of the World, to be the talk of people, and the like;
yea more, he knows that then all the worldly uses of these superfluities such as satisfying curiosity, and emulation, and the estimation of the World, to be the talk of people, and the like;
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these will appear most evidently to be insipid things, meer conceits of delights; things of which there can be no reall enjoyment or advantage any time.
these will appear most evidently to be insipid things, mere conceits of delights; things of which there can be no real enjoyment or advantage any time.
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So that a Faith that cannot see into another World, that will but look through this, must needs take off our hearts from the entanglements of those advantages,
So that a Faith that cannot see into Another World, that will but look through this, must needs take off our hearts from the entanglements of those advantages,
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How the Beasts are free, serene and quiet Creatures in comparison, for they not understanding many objects, consequently have few inclinations, and their satisfactions very obvious;
How the Beasts Are free, serene and quiet Creatures in comparison, for they not understanding many objects, consequently have few inclinations, and their satisfactions very obvious;
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whereas the Comprehensive mind of Man that looks into a world of things, and out of them creats a world of temptations, finds out varieties of Pleasures or of Profits,
whereas the Comprehensive mind of Man that looks into a world of things, and out of them creates a world of temptations, finds out varieties of Pleasures or of Profits,
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And then putting these two Considerations together, how unsatisfying and how uneasie too it is to be engaged in the Advantages of this World, which are meerly Dreams of good things that disturb our rest and make our sleep unquiet, with the working of Imagination,
And then putting these two Considerations together, how unsatisfying and how uneasy too it is to be engaged in the Advantages of this World, which Are merely Dreams of good things that disturb our rest and make our sleep unquiet, with the working of Imagination,
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here would I indulge my self the sensuality of a Contented mind, the luxury of an ataraxie, of an indifference as to all these things, of being quiet and untroubled by not having them, free from the hurry and disorder of them.
Here would I indulge my self the sensuality of a Contented mind, the luxury of an ataraxy, of an indifference as to all these things, of being quiet and untroubled by not having them, free from the hurry and disorder of them.
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and upon the same ground they accounted it not hard to overcome the Alurements of this World, it was onely not to invade and use a force upon themselves and vanquish their own natures:
and upon the same ground they accounted it not hard to overcome the Allurements of this World, it was only not to invade and use a force upon themselves and vanquish their own nature's:
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or to defend themselves, had neither Sheild of Faith, nor Helmet of Salvation, no Sword of the Spirit the Word of God, and yet master'd it in great degrees, shall we that are harnessed turn our selves back in the day of Battel? and confute this Scripture;
or to defend themselves, had neither Shield of Faith, nor Helmet of Salvation, no Sword of the Spirit the Word of God, and yet mastered it in great Degrees, shall we that Are harnessed turn our selves back in the day of Battle? and confute this Scripture;
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and make good that they do overcome the World most easily who never heard that Jesus was the Son of God? 'Tis not onely base for us to faint most who have most advantage,
and make good that they do overcome the World most Easily who never herd that jesus was the Son of God? It's not only base for us to faint most who have most advantage,
it tramples upon this, and lays hold upon that to come, out-doing what S Paul sings of it in his NONLATINALPHABET, Heb. 11. His Heroes through Faith subdu'd earthly Kingdoms,
it tramples upon this, and lays hold upon that to come, outdoing what S Paul sings of it in his, Hebrew 11. His Heroes through Faith subdued earthly Kingdoms,
by it we shall rise to Immortality of Life and blessednesse, receive all that we do believe, more than we can comprehend, receive the end of our Faith the salvation of our Souls:
by it we shall rise to Immortality of Life and blessedness, receive all that we do believe, more than we can comprehend, receive the end of our Faith the salvation of our Souls:
they make the closing Ceremony of this Season, which was set aside on purpose by the preparations of Humiliation to fit us for the performances and expiations of that Day, by Repentance to to put off our Old Man, the whole B•dy of Sin, that we may hang it on his Crosse as we go by.
they make the closing Ceremony of this Season, which was Set aside on purpose by the preparations of Humiliation to fit us for the performances and expiations of that Day, by Repentance to to put off our Old Man, the Whole B•dy of since, that we may hang it on his Cross as we go by.
First it implies a likeness to Christ's Passion, I am Crucified as he was, so it means through the whole Rom. 6. and the being crucified with Christ is what S. Paul elsewhere expresses by the being made conformable to his death.
First it Implies a likeness to Christ's Passion, I am crucified as he was, so it means through the Whole Rom. 6. and the being Crucified with christ is what S. Paul elsewhere Expresses by the being made conformable to his death.
Secondly, it imports more, even Communication and partaking with him in his Passion, being planted together in the likenesse of his death, Rom. 6. 5. and I am Crucified with Christ, does mean I have a fellowship of his Sufferings, as he words it, Phil. 3. 10.
Secondly, it imports more, even Communication and partaking with him in his Passion, being planted together in the likeness of his death, Rom. 6. 5. and I am crucified with christ, does mean I have a fellowship of his Sufferings, as he words it, Philip 3. 10.
Thirdly, it means also a conjunction of causal relation, that there is a Vertue and Efficacy in the Crosse of Christ to work the Sinner into Crucifying of his sin,
Thirdly, it means also a conjunction of causal Relation, that there is a Virtue and Efficacy in the Cross of christ to work the Sinner into Crucifying of his since,
First, what this person is? I say not who? we know it was S. Paul, but what? And the reason of the Enquiry is because we find indeed elsewhere crucifying the Flesh with the Affections and Lusts required,
First, what this person is? I say not who? we know it was S. Paul, but what? And the reason of the Enquiry is Because we find indeed elsewhere crucifying the Flesh with the Affections and Lustiest required,
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But these are not I, how am I mortified in these? Is it because it may be they are grown so dear to me, that I am Crucified in their destruction? and long practice and acquaintance hath riveted them into my very heart? Now the Wen we know though an excrescent tumour,
But these Are not I, how am I mortified in these? Is it Because it may be they Are grown so dear to me, that I am crucified in their destruction? and long practice and acquaintance hath riveted them into my very heart? Now the Wen we know though an excrescent tumour,
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Besides the carnal part that is sold under sin, and consequently does deserve the Cross, that punishment of Slaves, the part also that is in the quite opposite extream, that lusts against the flesh, that must be made away.
Beside the carnal part that is sold under since, and consequently does deserve the Cross, that punishment of Slaves, the part also that is in the quite opposite extreme, that Lustiest against the Flesh, that must be made away.
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Be ye transform'd by the renewing of your mind, Rom. 12. 2. And if there be any sublimer and more defaecated part in that, it must submit to the same Fate, Be ye renewed in the spirit of your mind Ephes. 4. 23. Corruption hath invaded that:
Be you transformed by the renewing of your mind, Rom. 12. 2. And if there be any sublimer and more defecated part in that, it must submit to the same Fate, Be you renewed in the Spirit of your mind Ephesians 4. 23. Corruption hath invaded that:
NONLATINALPHABET the diviner ruling part, is grown a slave to the Beast part of him, it hath debaucht its notions whereby it should discriminate good from evil,
the diviner ruling part, is grown a slave to the Beast part of him, it hath debauched its notions whereby it should discriminate good from evil,
and the eternal Lawes of Honesty are blotted out, and principles of interest and irreligion rais'd there in the place and buttress'd by false reasonings and discourses.
and the Eternal Laws of Honesty Are blotted out, and principles of Interest and irreligion raised there in the place and buttressed by false reasonings and discourses.
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Now all these Fortresses of Vice that maintain and secure a man in sin must be demolisht, all such imaginations cast down, and every high thing that exalteth it self against the knowledge of God,
Now all these Fortresses of Vice that maintain and secure a man in since must be demolished, all such Imaginations cast down, and every high thing that Exalteth it self against the knowledge of God,
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But above all the remaining part of man, his own Will must be mortified, which besides its natural NONLATINALPHABET and NONLATINALPHABET, by perverse inclinings to sollicitations of flesh is most corrupted,
But above all the remaining part of man, his own Will must be mortified, which beside its natural and, by perverse inclinings to solicitations of Flesh is most corrupted,
for in that death wherein Christ offered up himself upon the Crosse (where although the Divine Nature gave the value, 'twas onely the Humane Nature made the Offering) there it was the crucifying his own Will that above all other the ingredients made his Death a Sacrifice,
for in that death wherein christ offered up himself upon the Cross (where although the Divine Nature gave the valve, 'twas only the Humane Nature made the Offering) there it was the crucifying his own Will that above all other the ingredients made his Death a Sacrifice,
but his free voluntary choice, his being willing to endure the Agonies and Contempts of the Crosse, his stabbing his own natural desires with a resolute determination, Not my will, but thine be done:
but his free voluntary choice, his being willing to endure the Agonies and Contempts of the Cross, his stabbing his own natural Desires with a resolute determination, Not my will, but thine be done:
but that it cannot do, till we renounce our own desires, till we have brought our selves to an indifference in outward things, to such a resignation as she is storied to have had, who being in her Sicknesse bid to choose whether she rather would have Health or Death, made answer, Vehementissimè desidero ut non facias voluntatem meam Domine, this above all I desire that thou wilt not do my will, I would have thee not do what I desire and would have.
but that it cannot do, till we renounce our own Desires, till we have brought our selves to an indifference in outward things, to such a resignation as she is storied to have had, who being in her Sickness bid to choose whither she rather would have Health or Death, made answer, Vehementissimè Desiderio ut non facias voluntatem meam Domine, this above all I desire that thou wilt not do my will, I would have thee not doe what I desire and would have.
I, whole I am nothing but a mass of guilts, my Senses are the bands of wickednesse, that procure for my evil inclinations, my members are the weapons of unrighteousness, my Body is a body of Sin and Death,
I, Whole I am nothing but a mass of guilts, my Senses Are the bans of wickedness, that procure for my evil inclinations, my members Are the weapons of unrighteousness, my Body is a body of since and Death,
What is design'd by it S. Paul does perfectly declare Rom. 6. 6. Our old man is crucified with Christ that the body of Sin might be destroyed, that we should no longer serve sin:
What is designed by it S. Paul does perfectly declare Rom. 6. 6. Our old man is Crucified with christ that the body of since might be destroyed, that we should no longer serve since:
Indeed I must confesse, the Scripture does sometimes word the performance of this duty in expressions that are not so sower, but of an easier importance;
Indeed I must confess, the Scripture does sometime word the performance of this duty in expressions that Are not so sour, but of an Easier importance;
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as first, put off the Old Man, as if all were but Garment; put it off I say, not as they stript our Saviour in order to his Scourgings and his Crosse,
as First, put off the Old Man, as if all were but Garment; put it off I say, not as they stripped our Saviour in order to his Scourgings and his Cross,
NONLATINALPHABET &c. saith Theophyl. even as easie as putting off thy Cloaths, and thy Repentance is but as thy Shift, thy change of life like changing thy Apparel. But alas!
etc. Says Theophylact. even as easy as putting off thy Clothes, and thy Repentance is but as thy Shift, thy change of life like changing thy Apparel. But alas!
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And the scourges in some measure did inflict this on our Saviour, when they put off his Cloaths they stript his Skin also, left him no covering but some rags of that which whipping had torn from his flesh.
And the scourges in Some measure did inflict this on our Saviour, when they put off his Clothes they stripped his Skin also, left him no covering but Some rags of that which whipping had torn from his Flesh.
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When long conversation with the pleasures of a sin hath not onely given them Regallias, but hath made them necessary to us, so as that we cannot be without them;
When long Conversation with the pleasures of a since hath not only given them regallias, but hath made them necessary to us, so as that we cannot be without them;
when if we want it, we have qualms, faintings of Soul, as if the life were in that blood of the grape, when men can part as easily with their own bowells, as the Luxuries that feed them;
when if we want it, we have qualms, faintings of Soul, as if the life were in that blood of the grape, when men can part as Easily with their own bowels, as the Luxuries that feed them;
yea if this be indeed a kindnesse not to leave him Eyes to be to him the same as Appetite to Tantalus, that which he must not satsifie, and is his hell:
yea if this be indeed a kindness not to leave him Eyes to be to him the same as Appetite to Tantalus, that which he must not satsifie, and is his hell:
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to untwist and disentangle and to tear it thence, if this be to be Circumcised with the Circumcision of Christ, and he that hath not the sign of this, the Seal of the New Covenant, as he that in the Old had not the other, was, must be cut off; our long habituated hardned Sinners must not think that there is any thing of true Repentance in their easie, perfunctory, sleight performances;
to untwist and disentangle and to tear it thence, if this be to be Circumcised with the Circumcision of christ, and he that hath not the Signen of this, the Seal of the New Covenant, as he that in the Old had not the other, was, must be Cut off; our long habituated hardened Sinners must not think that there is any thing of true Repentance in their easy, perfunctory, sleight performances;
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for we are bid thirdly to slay the Body of Sin, Rom. 6. 6. to mortifie our members, Col. 3. 5. and to crucyfie, Gal. 6. 14. which how it may be done, the next consideration of S. Pauls condition in the Text, and my next part declare.
for we Are bid Thirdly to slay the Body of since, Rom. 6. 6. to mortify our members, Col. 3. 5. and to crucyfie, Gal. 6. 14. which how it may be done, the next consideration of S. Paul's condition in the Text, and my next part declare.
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And truly should we trace him through all the stages of his Passion, we should hardly find one passage but is made to be transcribed by us in dealing with our sins.
And truly should we trace him through all the stages of his Passion, we should hardly find one passage but is made to be transcribed by us in dealing with our Sins.
First he began it with Agony; when his Soul was exceeding heavy, for it labour'd with such weight of indignation as did make the Son of God to sink under the meer apprehension:
First he began it with Agony; when his Soul was exceeding heavy, for it laboured with such weight of Indignation as did make the Son of God to sink under the mere apprehension:
The Sinners passion, his Repentance is exactly like it, it begins alwayes with grief and sense of weight, whoever is regenerate was conceiv'd in sorrow,
The Sinners passion, his Repentance is exactly like it, it begins always with grief and sense of weight, whoever is regenerate was conceived in sorrow,
and brought forth with pangs, and the Child of God too is born weeping. And for loads, the Church when she does call us to shew forth this Death of Christ,
and brought forth with pangs, and the Child of God too is born weeping. And for loads, the Church when she does call us to show forth this Death of christ,
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as if she did prescribe that very Agony, requires that we should find that Garden at the Altar, makes us say we are heartily sorry for our misdoings, the remembrance of them is grievous unto us, the burden of them is intollerable.
as if she did prescribe that very Agony, requires that we should find that Garden At the Altar, makes us say we Are heartily sorry for our misdoings, the remembrance of them is grievous unto us, the burden of them is intolerable.
Thirdly, we find him next carryed before the High Priest. And the strictest times of Christianity would serve their sins so, to receive his doom upon them, to be excommunicated into reformation:
Thirdly, we find him next carried before the High Priest. And the Strictest times of Christianity would serve their Sins so, to receive his doom upon them, to be excommunicated into Reformation:
but will passe this part of the Conformity, and follow Christ to Pontins Pilate. And for this part we our selves are Fitted, the whole furniture of a Judicial Court, all that makes up both Bench and Barr is born within us.
but will pass this part of the Conformity, and follow christ to Pontins Pilate. And for this part we our selves Are Fitted, the Whole furniture of a Judicial Court, all that makes up both Bench and Barr is born within us.
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the same Conscience that is privy to our doings, and stands by our thoughts, and sees through our intentions, is a thousand witnesses: And that there may be a Prosecutor, our own thoughts accuse us saith S. Paul; and if we will give them way will aggravate each Circumstance of guilt and danger, bark,
the same Conscience that is privy to our doings, and Stands by our thoughts, and sees through our intentions, is a thousand Witnesses: And that there may be a Prosecutor, our own thoughts accuse us Says S. Paul; and if we will give them weigh will aggravate each Circumstance of guilt and danger, bark,
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and his own Sentence too, for our own heart condemns us, saith S. John: And when ever it does so, Oh that we would follow it through all the gradations that brought Christ to Death!
and his own Sentence too, for our own heart condemns us, Says S. John: And when ever it does so, O that we would follow it through all the gradations that brought christ to Death!
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strip our pride and vanity from those paints and dresses which the Custome of the Age, that does require and warrant strange things, dawbs the sin with!
strip our pride and vanity from those paints and Dresses which the Custom of the Age, that does require and warrant strange things, daubs the since with!
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And there are none of these but have their pleas, their colours which they set themselves out in, to please the Appetite and to deceive the Mind, all which we must strip off;
And there Are none of these but have their pleasant, their colours which they Set themselves out in, to please the Appetite and to deceive the Mind, all which we must strip off;
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and then when we have laid them naked, spit upon them, vomit all our spleen and contumelious despite at that which hath made us so ugly in Gods sight;
and then when we have laid them naked, spit upon them, vomit all our spleen and contumelious despite At that which hath made us so ugly in God's sighed;
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scourge it with Austerities, and buffet it as they did Christ, and S. Paul did himself, 1 Cor. 19. 27. And when the Body of Sin is thus tamed and weakened, it will be easie then to lead it out and crucifie it.
scourge it with Austerities, and buffet it as they did christ, and S. Paul did himself, 1 Cor. 19. 27. And when the Body of since is thus tamed and weakened, it will be easy then to led it out and crucify it.
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If I might have leave to go before you and to let you into the Example, draw the Curtain from before the Passion, I would call my Sins out, drag them to behold that prospect, hale them into the Garden, shew them how he was us'd there.
If I might have leave to go before you and to let you into the Exampl, draw the Curtain from before the Passion, I would call my Sins out, drag them to behold that prospect, hale them into the Garden, show them how he was used there.
and heighten my self with Agonies? You my intemperate Draughts, my full bowles and the ryotous Evenings I have past, look yonder what a sad night do these make Christ passe!
and heighten my self with Agonies? You my intemperate Draughts, my full bowls and the riotous Evenings I have passed, look yonder what a sad night do these make christ pass!
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and onely in the Sweat of others Faces eat my Bread, and in that dew drank up the Spirits of those multitudes that toyl to faintings to maintain my dissolute life, see how he is forc't to bear the whole curse for me!
and only in the Sweat of Others Faces eat my Bred, and in that due drank up the Spirits of those Multitudes that toil to faintings to maintain my dissolute life, see how he is forced to bear the Whole curse for me!
You my supine Devotions which do scarce afford my God a knee, and lesse an heart, not when I deprecating an eternity of all those Torments which kill'd Christ!
You my supine Devotions which do scarce afford my God a knee, and less an heart, not when I deprecating an eternity of all those Torments which killed christ!
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and when one that came to apprehend him wrongfully was hurt, as if the Sword of his defence had injur'd him, he threatned and for ever curs'd the black deeds of that angry Weapon,
and when one that Come to apprehend him wrongfully was hurt, as if the Sword of his defence had injured him, he threatened and for ever cursed the black Deeds of that angry Weapon,
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but before his Butcher too is dumb! You my Scorns, and my high Stomach that will take no satisfaction but Blood and Soul for the faults of inadvertency,
but before his Butcher too is dumb! You my Scorns, and my high Stomach that will take no satisfaction but Blood and Soul for the Faults of inadvertency,
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or belch out against any one that does offend me in the least, making the Wounds and Blood of God, and other such sad words, either my foolish modes of speaking,
or belch out against any one that does offend me in the least, making the Wounds and Blood of God, and other such sad words, either my foolish modes of speaking,
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when my bowels do begin to turn within me at that miserable usage which Christ underwent, it will be a time to execute an act of Indignation at my self, who have resetted in my bosom all these Traytors to my Saviour;
when my bowels do begin to turn within me At that miserable usage which christ underwent, it will be a time to execute an act of Indignation At my self, who have resetted in my bosom all these Traitors to my Saviour;
and what a stupid senslesse Soul have I, that was never troubled heartily at that, which did make him almost out of hope? and if this be the effect of sin,
and what a stupid senseless Soul have I, that was never troubled heartily At that, which did make him almost out of hope? and if this be the Effect of since,
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which resolution is the effect of that vertue and efficacy which is in the Crosse of Christ to the crucifying of sin, which is the second sense in which the Christian does professe with S. Paul, I am Crucified with Christ.
which resolution is the Effect of that virtue and efficacy which is in the Cross of christ to the crucifying of since, which is the second sense in which the Christian does profess with S. Paul, I am crucified with christ.
and execute that Indignation that was due to us on the most innocent, most Holy Jesus, give this onely, that this was the highest and most signal way imaginable to discover Gods most infinite displeasure against Sin,
and execute that Indignation that was due to us on the most innocent, most Holy jesus, give this only, that this was the highest and most signal Way imaginable to discover God's most infinite displeasure against since,
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For if any thing in Heaven or in Earth could make us fear, and from henceforth commit no such evil, it was surely this, to see Sin sporting in the Agonies of Christ, Iniquity triumphing in the Blood of God:
For if any thing in Heaven or in Earth could make us Fear, and from henceforth commit no such evil, it was surely this, to see since sporting in the Agonies of christ, Iniquity triumphing in the Blood of God:
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Indeed they make all that is real in the whole account they give of satisfaction made to God for sin to consist in this, that the temporal Death of Christ (which God by vertue of his absolute Dominion may inflict on the most innocent, taking away that which himself had given, especially since Christ who had that right over his own life, which none else had, did of his own accord submit to it;
Indeed they make all that is real in the Whole account they give of satisfaction made to God for since to consist in this, that the temporal Death of christ (which God by virtue of his absolute Dominion may inflict on the most innocent, taking away that which himself had given, especially since christ who had that right over his own life, which none Else had, did of his own accord submit to it;
and he laid down his life, who had a power to do so.) That Death I say, might justly be ordain'd by God for an Example of his Wrath and Hatred against Sin, and then might be accepted in the stead of their death, who were warned by that example; and affrighted from committing sin.
and he laid down his life, who had a power to do so.) That Death I say, might justly be ordained by God for an Exampl of his Wrath and Hatred against since, and then might be accepted in the stead of their death, who were warned by that Exampl; and affrighted from committing since.
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or else the satisfaction of our fears and doubts, that we may be secure not to sustain the like again, which is most likely to be best provided for by punishment:
or Else the satisfaction of our fears and doubts, that we may be secure not to sustain the like again, which is most likely to be best provided for by punishment:
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Now of all these the first, the satisfaction of compensation, as it cannot properly be made to God who could sustain no real diminution by Man's sin:
Now of all these the First, the satisfaction of compensation, as it cannot properly be made to God who could sustain no real diminution by Man's since:
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For though thy wickednesse saith Job, may hurt a man as thou art, yet if thou sinnest what doest thou against God? or if thy transgressions be multiplyed, what doest thou to him? but onely as the breaking of his law does in S. Pauls expression dishonour him amongst men, so also it were easie to demonstrate that this one example does exalt more of Gods attributes,
For though thy wickedness Says Job, may hurt a man as thou art, yet if thou Sinnest what dost thou against God? or if thy transgressions be multiplied, what dost thou to him? but only as the breaking of his law does in S. Paul's expression dishonour him among men, so also it were easy to demonstrate that this one Exampl does exalt more of God's attributes,
if that either were our business, or if this sort of satisfaction did not properly belong onely to the offended party, not the supreme Judge or Governour as such, under which notion God is here to be considered.
if that either were our business, or if this sort of satisfaction did not properly belong only to the offended party, not the supreme Judge or Governor as such, under which notion God is Here to be considered.
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And truly since the things that do satisfie our angers and revenges are no real goods, the satisfactions of them are unnatural, and therefore surely not Divine:
And truly since the things that do satisfy our anger's and revenges Are no real goods, the satisfactions of them Are unnatural, and Therefore surely not Divine:
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This is the end why they annex Penalties to their Laws, expresly said so Deut. 19. 20. Which end therefore when they attain by Punishment, the Law and Magistrate is satisfied. For it is not so much the Death of the Offender that is satisfaction of the Law,
This is the end why they annex Penalties to their Laws, expressly said so Deuteronomy 19. 20. Which end Therefore when they attain by Punishment, the Law and Magistrate is satisfied. For it is not so much the Death of the Offender that is satisfaction of the Law,
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as Proscription, and the Gallies &c. Accordingly to propose an Example of Terror to us, God laid all the severe inflictions of the Passion-day upon his own Son. Now it is evident that the example of a Man suffering for the breach of Lawes does certainly hedge in those Lawes, keep them more safe from violence;
as Proscription, and the Galleys etc. Accordingly to propose an Exampl of Terror to us, God laid all the severe inflictions of the Passion-day upon his own Son. Now it is evident that the Exampl of a Man suffering for the breach of Laws does Certainly hedge in those Laws, keep them more safe from violence;
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therefore we see those Laws are best observ'd which the Magistrate's Sword does most guard; and Experience would quickly make it good, a Land would prove but a meer Shambles,
Therefore we see those Laws Are best observed which the Magistrate's Sword does most guard; and Experience would quickly make it good, a Land would prove but a mere Shambles,
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and a Man's life cheaper than a Beast's, if Murtherers and Duellists shall get impunity more easily than he that steals an Horse or Sheep. When on the other side, that Nation from whom we most receive the fashions of our vices also, whom the honour of that sin is most peculiar to;
and a Man's life cheaper than a Beast's, if Murderers and Duellists shall get impunity more Easily than he that steals an Horse or Sheep. When on the other side, that nation from whom we most receive the fashions of our vices also, whom the honour of that since is most peculiar to;
So also he did write those Laws in Blood, to let us see what does await transgression, how he that spar'd not his own dear Son, will certainly not spare any impenitent, this could not choose but have some influence, if 'twere consider'd.
So also he did write those Laws in Blood, to let us see what does await Transgression, how he that spared not his own dear Son, will Certainly not spare any impenitent, this could not choose but have Some influence, if 'twere considered.
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Who shall be able to avoid or to endure the issues of it? shall I think to scape them when he spared not his Son? or shall I venture upon bearing that to all Eternity which that Son was not able to support some hours? Thus as S. Paul expresses, God sending his own Son in the likenesse of sinful flesh, a Sacrifice for sin, condemned sin in the flesh, that is he shewed what did await iniquity, that men by so great an example of his Wrath, might be frighted from the practise.
Who shall be able to avoid or to endure the issues of it? shall I think to escape them when he spared not his Son? or shall I venture upon bearing that to all Eternity which that Son was not able to support Some hours? Thus as S. Paul Expresses, God sending his own Son in the likeness of sinful Flesh, a Sacrifice for since, condemned since in the Flesh, that is he showed what did await iniquity, that men by so great an Exampl of his Wrath, might be frighted from the practice.
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Et si quis morte Christi admonitus paniteat, iste per mortem Christi peccato mort••s esse dicitur, saith Origen on Rom. 6. 1. He who seeing that example of Christ Crucified for sin is warned by it into Repentance, he is crucified with Christ. God dealing with us as Men do with a young Prince, that must be disciplin'd by the correction of another for his faults;
Et si quis morte Christ admonitus paniteat, iste per mortem Christ Peccato mort••s esse dicitur, Says Origen on Rom. 6. 1. He who seeing that Exampl of christ crucified for since is warned by it into Repentance, he is Crucified with christ. God dealing with us as Men do with a young Prince, that must be disciplined by the correction of Another for his Faults;
And now though I propose not this as if I thought this Reason were sufficient of it self, which seems to give no good account how any could be ransomed e're Christ suffered: (which yet certainly they were, the vertue of his Death extending to all former Ages,
And now though I propose not this as if I Thought this Reason were sufficient of it self, which seems to give no good account how any could be ransomed ever christ suffered: (which yet Certainly they were, the virtue of his Death extending to all former Ages,
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as is proved most evidently Heb. 9. 25. a place which Crellius himself does give no satisfaction to) if the satisfaction of his Death consisted onely in its being an Example, it could no more satisfie for the sins of former Ages,
as is proved most evidently Hebrew 9. 25. a place which Crellius himself does give no satisfaction to) if the satisfaction of his Death consisted only in its being an Exampl, it could no more satisfy for the Sins of former Ages,
If that Death were accepted in the stead of their death, who by that Example are frighted into Repentance, what was accepted for their sins, who had no such vision of it,
If that Death were accepted in the stead of their death, who by that Exampl Are frighted into Repentance, what was accepted for their Sins, who had no such vision of it,
and the stresse of all his most Almighty Attributes conjoyn'd in one compounded Miracle, can yet make all this vain and fruitlesse and have no effect, are nor feared nor warned by it;
and the stress of all his most Almighty Attributes conjoined in one compounded Miracle, can yet make all this vain and fruitless and have no Effect, Are nor feared nor warned by it;
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but as if it signified no peril to their sins, they can come once a year to entertain themselves with the Example and go from the Agonies unconcern'd to the sins that inflicted them,
but as if it signified no peril to their Sins, they can come once a year to entertain themselves with the Exampl and go from the Agonies unconcerned to the Sins that inflicted them,
But 'tis much more to be lamented that the Law of God does not seem better guarded by this dire example than it was of old among the Jews, when it shew'd the Sinner his deservings onely by the dying of his Beast,
But it's much more to be lamented that the Law of God does not seem better guarded by this dire Exampl than it was of old among the jews, when it showed the Sinner his deservings only by the dying of his Beast,
It is not very visible that it hath wrought upon consideration so as to make us more fear and beware; nay, we may question whether the example of my Bullock dying for my sin would not restrain and terrifie me more than that of Jesus Crucified for it:
It is not very visible that it hath wrought upon consideration so as to make us more Fear and beware; nay, we may question whither the Exampl of my Bullock dying for my since would not restrain and terrify me more than that of jesus crucified for it:
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if that Luxury which plunders every Element and brings a little Universe at once upon my Table to treat it self withal, were but to kill one Heifer for the Temple, and I to expiate each surfeit by one such Religious Ry•t: Were I to quench the feavers of an Intemperance with a drink-offering, 'tis possible I should not be so prone to sacrifice to my Genius, if I must sacrifice to God for doing so,
if that Luxury which plunders every Element and brings a little Universe At once upon my Table to Treat it self withal, were but to kill one Heifer for the Temple, and I to expiate each surfeit by one such Religious Ry•t: Were I to quench the fevers of an Intemperance with a Drink-offering, it's possible I should not be so prove to sacrifice to my Genius, if I must sacrifice to God for doing so,
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and I should be more tender of my Beasts than I am of my Saviour. Now how comes this to passe? It is impossible that we should be so apprehensive of our own demerits, should we see them represented in the sufferings of a Beast, as when they are shewed to us in those of the Son of God. What is it then? should we account our selves to suffer in our Beast? His Death were our own losse and punishment: And had we no communion in this Death of Christ? was not that our own? or account we our concern and share in that lesse valuable than in that of our Beast? Far be this from us, we are no further Christians than we can affirm with S. Paul (who challengeth a fellowship in all Christ's sufferings, and boasts it, saying) I am Crucified with Christ.
and I should be more tender of my Beasts than I am of my Saviour. Now how comes this to pass? It is impossible that we should be so apprehensive of our own demerits, should we see them represented in the sufferings of a Beast, as when they Are showed to us in those of the Son of God. What is it then? should we account our selves to suffer in our Beast? His Death were our own loss and punishment: And had we no communion in this Death of christ? was not that our own? or account we our concern and share in that less valuable than in that of our Beast? far be this from us, we Are no further Christians than we can affirm with S. Paul (who Challengeth a fellowship in all Christ's sufferings, and boasts it, saying) I am crucified with christ.
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as much as he that offered a peace offering was said to be NONLATINALPHABET 1 Cor. 10. 18. to communicate with the Altar, and partake the Sacrifice which he really did.
as much as he that offered a peace offering was said to be 1 Cor. 10. 18. to communicate with the Altar, and partake the Sacrifice which he really did.
We read indeed there in the sixteenth ve•se, that in the Sacrament there is NONLATINALPHABET the sheding of Christs Blood is there communicated, reckoned to us, but it is communicated in a Cup of Blessing.
We read indeed there in the sixteenth ve•se, that in the Sacrament there is the shedding of Christ Blood is there communicated, reckoned to us, but it is communicated in a Cup of Blessing.
but the benefits, the pledge of the satisfactions of the Crosse, the seal of the Remissions that he purchas'd on it? Blessed Jesu! we should have born thy pangs,
but the benefits, the pledge of the satisfactions of the Cross, the seal of the Remissions that he purchased on it? Blessed Jesu! we should have born thy pangs,
and all the dire things thou didst suffer ought to have been ours eternally, that Agony which an Angels comfort could not calm, that dreadful Terrour which exprest it self in the cold Sweat of clotted Blood:
and all the dire things thou didst suffer ought to have been ours eternally, that Agony which an Angels Comfort could not Cam, that dreadful Terror which expressed it self in the cold Sweat of clotted Blood:
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And wilt thou have us bear no more of this than the remembrance? all our Mount Olivet and Golgotha be onely the Lords Table and his Entertainment? dost thou, communicate thy Agonies in Eucharistick wine? and is this to be Crucified with Christ? so he does account it seems.
And wilt thou have us bear no more of this than the remembrance? all our Mount Olivet and Golgotha be only the lords Table and his Entertainment? dost thou, communicate thy Agonies in Eucharistic wine? and is this to be crucified with christ? so he does account it seems.
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He that by vertue of the Crosse of Christ hath crucified his body of Sin, Christs satisfactions are accounted to him, he is esteemed to have a fellowship in all the sufferings, to have had an hand in all that was done for man on the Crosse, they are all reckoned his:
He that by virtue of the Cross of christ hath Crucified his body of since, Christ satisfactions Are accounted to him, he is esteemed to have a fellowship in all the sufferings, to have had an hand in all that was done for man on the Cross, they Are all reckoned his:
for as S. Paul does expresse, Rom. 6. 5. We are planted together in the likeness of his death, by being made conformable to that in crucifying of our sins, we are inoculated as it were,
for as S. Paul does express, Rom. 6. 5. We Are planted together in the likeness of his death, by being made conformable to that in crucifying of our Sins, we Are inoculated as it were,
and planted in his very Passion, as Origen and Thomas interpret, He may take confidence to say, Behold Lord, if the satisfactions of thy eternal Justice be acceptable to thee, if the blood of God that is offer'd up without spot be a well pleasing Sacrifice, look down at once on thy Messiah and on my poor Soul!
and planted in his very Passion, as Origen and Thomas interpret, He may take confidence to say, Behold Lord, if the satisfactions of thy Eternal justice be acceptable to thee, if the blood of God that is offered up without spot be a well pleasing Sacrifice, look down At once on thy Messiah and on my poor Soul!
We have gone through all the Parts, all the Considerations of this expression, and have no more now to take notice of but this, that all of them must go together, that they never are fulfill'd asunder,
We have gone through all the Parts, all the Considerations of this expression, and have no more now to take notice of but this, that all of them must go together, that they never Are fulfilled asunder,
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but he onely whom the efficacy of the Crosse of Christ hath wrought on to the Crucifying of sin, he onely hath the satisfactions of the Crosse imputed to him, he is planted with, ingraffed into Christ:
but he only whom the efficacy of the Cross of christ hath wrought on to the Crucifying of since, he only hath the satisfactions of the Cross imputed to him, he is planted with, Ingrafted into christ:
For if any man be in Christ, he is a new creature, old things are done away, 2 Cor. 5. 17. Whosoever is not such he hath no interest in the Jesus of that day.
For if any man be in christ, he is a new creature, old things Are done away, 2 Cor. 5. 17. Whosoever is not such he hath no Interest in the jesus of that day.
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He may perchance in some one of those easie Saviours which these times afford, wherein Opinions call'd holy, or a sanctifi'd Faction give such interests,
He may perchance in Some one of those easy Saviors which these times afford, wherein Opinions called holy, or a sanctified Faction give such interests,
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and to be in a party is to be in Christ; or else he may depend upon that Christ, that may be had with meer Dependance, that is ours if we perswade our selves he is so.
and to be in a party is to be in christ; or Else he may depend upon that christ, that may be had with mere Dependence, that is ours if we persuade our selves he is so.
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but that he should truly be perswaded so without this duty is impossible, for he that is Christ's hath crucified the Flesh with the Affections and Lusts:
but that he should truly be persuaded so without this duty is impossible, for he that is Christ's hath Crucified the Flesh with the Affections and Lustiest:
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therefore by good Logick he that hath not crucified them is not Christ's, and evidently whosoever is not crucified at all, he is not crucified with Christ.
Therefore by good Logic he that hath not Crucified them is not Christ's, and evidently whosoever is not Crucified At all, he is not Crucified with christ.
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Or if sins dominion be not so absolute but God hath got some footing, so as that his Law hath power in the man's mind so as to make him make resistances against his sin,
Or if Sins dominion be not so absolute but God hath god Some footing, so as that his Law hath power in the Man's mind so as to make him make resistances against his since,
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but returns to do it at the next temptation, afterwârds would fa•• be good yet does not find how to perform, something governs in his members, leading that Law in his mind into captivity to the law of sin, this man although he hath the body of death, yet 'tis not crucified and slain; for it does live and exercise the greatest tyranny upon him, forces him to serve and to obey against his mind, it overcomes his own heart,
but returns to do it At the next temptation, afterwârds would fa•• be good yet does not find how to perform, something governs in his members, leading that Law in his mind into captivity to the law of since, this man although he hath the body of death, yet it's not Crucified and slave; for it does live and exercise the greatest tyranny upon him, forces him to serve and to obey against his mind, it overcomes his own heart,
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Till men have left off the custome of the works of sin, and all grosse deeds of the flesh it were as vain to prove they are not crucified, as that he is alive that walks and eats.
Till men have left off the custom of the works of since, and all gross Deeds of the Flesh it were as vain to prove they Are not Crucified, as that he is alive that walks and eats.
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but yet indulge to these things in imagination and the heart, cherish them in phansie, and design, and wish, onely restrain the practice, or indulge to spiritual wickednesses;
but yet indulge to these things in imagination and the heart, cherish them in fancy, and Design, and wish, only restrain the practice, or indulge to spiritual Wickednesses;
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because he keeps within doors, and lives onely in his Closet or his Bed-Chamber, as say that sin is crucified, which while it stirs but in the heart, it is not dead.
Because he keeps within doors, and lives only in his Closet or his Bed-Chamber, as say that since is Crucified, which while it stirs but in the heart, it is not dead.
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he would shun the sight of any the most bosom custome, as he would the Ghost of his dead Friend, he would abandon it as a most ghastly dreadful spectacle;
he would shun the sighed of any the most bosom custom, as he would the Ghost of his dead Friend, he would abandon it as a most ghastly dreadful spectacle;
And they that are thus dead with Christ shall also live with him, yea those that are thus crucified with him, he hath already rais'd up together, and hath made them sit together in Heavenly places in Christ Jesus.
And they that Are thus dead with christ shall also live with him, yea those that Are thus Crucified with him, he hath already raised up together, and hath made them fit together in Heavenly places in christ jesus.
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having admitted in a while, the God of Israel among their Gods, and after having an High-Priest of Aaron's Line, a Temple too built on that place where Abraham and the Fathers of the Hebrews, friends of God, did choose to offer Sacrifice;
having admitted in a while, the God of Israel among their God's, and After having an High-Priest of Aaron's Line, a Temple too built on that place where Abraham and the Father's of the Hebrews, Friends of God, did choose to offer Sacrifice;
and on that very place where God himself enjoyn'd the Law and all the Blessings of it to be publisht to the People, on Mount Gerizim; which therefore seems to have pretences to vye with Mount Zion for there also the Lord commanded the Blessing.
and on that very place where God himself enjoined the Law and all the Blessings of it to be published to the People, on Mount Gerizim; which Therefore seems to have pretences to vie with Mount Zion for there also the Lord commanded the Blessing.
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An Altar too, saith Benjamin in his Itinerary made of the same stones that God commanded to be taken out of Jordan and set up for a memorial of his Peoples passage through it:
an Altar too, Says Benjamin in his Itin made of the same stones that God commanded to be taken out of Jordan and Set up for a memorial of his Peoples passage through it:
And their countrey being as Josephus sayes, the receptacle of all discontented fugitive Jews, a great part of it too planted with them by Alexander, they espoused the Worship of the Jews, and came to differ very little either in the Doctrine or the practise of Religion NONLATINALPHABET, having all things as it were the very same, the only distance seems to be betwixt their Temples, NONLATINALPHABET, just as the Woman states it to our Saviour, 4. Joh. Our Fathers Worshipped in this Mountain,
And their country being as Josephus Says, the receptacle of all discontented fugitive jews, a great part of it too planted with them by Alexander, they espoused the Worship of the jews, and Come to differ very little either in the Doctrine or the practice of Religion, having all things as it were the very same, the only distance seems to be betwixt their Temples,, just as the Woman states it to our Saviour, 4. John Our Father's Worshipped in this Mountain,
this onely thing does breed the greatest distances imaginable in the Nations, nothing more divides than Separation and Schisme; and then these Samaritanes as all Separatists do, grew such Opiniastres and so violent in their way,
this only thing does breed the greatest distances imaginable in the nations, nothing more divides than Separation and Schism; and then these Samaritans as all Separatists do, grew such Opiniasties and so violent in their Way,
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They refuse it to our Saviour, here because his Face was thitherward, v. 53. A Schismatick will reject a Christ if his Face be fromward their new Establishment,
They refuse it to our Saviour, Here Because his Face was thitherward, v. 53. A Schismatic will reject a christ if his Face be fromward their new Establishment,
And shall these hated Schismaticks be rude to Thee? and reject the Messiah, and yet go unpunished? Lord, shall we command fire to come down from Heaven to consume them,
And shall these hated Schismatics be rude to Thee? and reject the Messiah, and yet go unpunished? Lord, shall we command fire to come down from Heaven to consume them,
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By Spirit here is meant that disposition and complexure of Christian Piety and Vertues, that course and Method of Religion which the Spirit does prescribe to Christ's Disciples, and does guide them in;
By Spirit Here is meant that disposition and complexure of Christian Piety and Virtues, that course and Method of Religion which the Spirit does prescribe to Christ's Disciples, and does guide them in;
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And this in opposition to the Law, the difference of these being exprest by a diverse manner of Spirit; the one is called Spirit of Bondage, the other Spirit of Adoption; so here Ye know not of what Spirit ye are, ye do not judge aright,
And this in opposition to the Law, the difference of these being expressed by a diverse manner of Spirit; the one is called Spirit of Bondage, the other Spirit of Adoption; so Here You know not of what Spirit you Are, you do not judge aright,
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The course that I prescribe to my Disciples differs much from that of Prophets under the old Testament, you must be guided by another Spirit than Elija's was in calling for Fire,
The course that I prescribe to my Disciples differs much from that of prophets under the old Testament, you must be guided by Another Spirit than Elija's was in calling for Fire,
First, To destroy Mens lives, or other temporal rights on this account meerly, because they are Apostates, Schismaticks, or otherwise reject the true Religion, or Christ himself, is inconsistent with the temper of the Gospel.
First, To destroy Men's lives, or other temporal rights on this account merely, Because they Are Apostates, Schismatics, or otherwise reject the true Religion, or christ himself, is inconsistent with the temper of the Gospel.
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Secondly, Because the Spirit of Elias, which the Gospel Christian Spirit here is set in opposition to, oppos'd the Magistrate, destroy'd those that came commission'd from the Prince,
Secondly, Because the Spirit of Elias, which the Gospel Christian Spirit Here is Set in opposition to, opposed the Magistrate, destroyed those that Come commissioned from the Prince,
and Christ designedly does say ye must not do now what Elias did, therefore, to attempt upon or against the Magistrate, on the account of Christ, or of Religion, is inconsistent with the Spirit of the Gospel.
and christ designedly does say you must not do now what Elias did, Therefore, to attempt upon or against the Magistrate, on the account of christ, or of Religion, is inconsistent with the Spirit of the Gospel.
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for then the Pagan Princes who had never heard of Christ, and yet are as much Magistrates as any, would have right to judge what Doctrines Christ delivered down to be believed.
for then the Pagan Princes who had never herd of christ, and yet Are as much Magistrates as any, would have right to judge what Doctrines christ Delivered down to be believed.
But certainly when Christ Commission'd his Faith to run through all the World not onely independently from all the powers of it but in perfect opposition to them, they can have no right to judge in that, which whatsoever they shall Judge we are a like bound to receive (the Faith of Christ) without any the least difference to their judgment.
But Certainly when christ Commissioned his Faith to run through all the World not only independently from all the Powers of it but in perfect opposition to them, they can have no right to judge in that, which whatsoever they shall Judge we Are a like bound to receive (the Faith of christ) without any the least difference to their judgement.
But though they have no right to judge of this, they have Authority to determine what Faith shall have the priviledges of their State and what shall not;
But though they have no right to judge of this, they have authority to determine what Faith shall have the privileges of their State and what shall not;
it follows that those Powers to whose Judgment and Decrees the care and Tranquility of the State is committed, must have the power to judge and to determine what Faith shall be publiquely profest and priviledg'd by the State:
it follows that those Powers to whose Judgement and Decrees the care and Tranquillity of the State is committed, must have the power to judge and to determine what Faith shall be publicly professed and privileged by the State:
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yet the pursuance of any Principles do tend directly towards, or are found to work Commotions and Treasonable enterprises, the Supreme Power hath as much right to restrain,
yet the pursuance of any Principles do tend directly towards, or Are found to work Commotions and Treasonable enterprises, the Supreme Power hath as much right to restrain,
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yea and Punish them, although with Death according to their several merits, as he hath to punish those effects in any other instances wherein they do expresse themselves.
yea and punish them, although with Death according to their several merits, as he hath to Punish those effects in any other instances wherein they do express themselves.
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Nor must Religion secure those practises which it cannot sanctifie, but does envenome. For by putting an everlasting concern into mens opinions and actions their undertakings are made by it more desperate and unreclaimable.
Nor must Religion secure those practises which it cannot sanctify, but does envenom. For by putting an everlasting concern into men's opinions and actions their undertakings Are made by it more desperate and unreclaimable.
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What wounds and what Massacres must the State expect from them that stab and murder it with the same Zeal that the Priest kills a Sacrifice? that go to act their Villanies with Devotion, and go to their own Execution as to Martyrdom?
What wounds and what Massacres must the State expect from them that stab and murder it with the same Zeal that the Priest kills a Sacrifice? that go to act their Villainies with Devotion, and go to their own Execution as to Martyrdom?
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who had onely this temptation to say thus much, that I might not seem to clash with the Magistrates Power of coercion in Religious causes when I did affirm, that to destroy mens Lives or other temporal Rights on this account meerly because they are Apostates, Schismaticks,
who had only this temptation to say thus much, that I might not seem to clash with the Magistrates Power of coercion in Religious Causes when I did affirm, that to destroy men's Lives or other temporal Rights on this account merely Because they Are Apostates, Schismatics,
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If you would discover what the temper of the Gospel is, you may see it in its Prophecy and Picture in the Prophet Isay, The Wolf shall dwell with the Lamb,
If you would discover what the temper of the Gospel is, you may see it in its Prophecy and Picture in the Prophet Saiah, The Wolf shall dwell with the Lamb,
Rather whereas there these Creatures onely met, here they lye down and dwell together: And the Aspe and Serpent that could poyson Paradise it self, have now no venomous tooth to bite, no not the heel, nor spightful tongue to hiss.
Rather whereas there these Creatures only met, Here they lie down and dwell together: And the Asp and Serpent that could poison Paradise it self, have now no venomous tooth to bite, no not the heel, nor spiteful tongue to hiss.
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But to speak out of figure, the Gospel in it self requires not the Life of any for transgression against its self, it calls all into it, and waits their coming;
But to speak out of figure, the Gospel in it self requires not the Life of any for Transgression against its self, it calls all into it, and waits their coming;
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those that sin against it, it useth methods to reform, hath its Spiritual Penalties indeed, whereby it would inflict amendment and Salvation on offendors:
those that since against it, it uses methods to reform, hath its Spiritual Penalties indeed, whereby it would inflict amendment and Salvation on offenders:
therefore it does wait till life and possibilities of Repentance are run out: and then its Punishments indeed come home with interest, but not till then.
Therefore it does wait till life and possibilities of Repentance Are run out: and then its Punishments indeed come home with Interest, but not till then.
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and was a refractory Child that seem'd to have the Amorite and Hivite derived into him, a tincture of Idolatry in his Constitution, that was as ready to run back into the superstitions as the Land of AEgypt, as eager for their Deities as their Onyons, and had the same appetite to the Calf and to the fleshpots, to make the one a God the other a Meale; to such a People Death, that was the onely probable restraint, was put into the Law by God who was himself Supreme Magistrate in that Theocraty, against whom 'twas exact Rebellion and Treason to take another God, and therefore was by him punisht with Death.
and was a refractory Child that seemed to have the Amorite and Hivite derived into him, a tincture of Idolatry in his Constitution, that was as ready to run back into the superstitions as the Land of Egypt, as eager for their Deities as their Onions, and had the same appetite to the Calf and to the fleshpots, to make the one a God the other a Meal; to such a People Death, that was the only probable restraint, was put into the Law by God who was himself Supreme Magistrate in that theocracy, against whom 'twas exact Rebellion and Treason to take Another God, and Therefore was by him punished with Death.
so enemy being oppos'd to that, must signifie one not of his Religion; an Alien, an Idolater, with any of which they were indeed to have no exercise of love or friendship, no commerce;
so enemy being opposed to that, must signify one not of his Religion; an Alien, an Idolater, with any of which they were indeed to have no exercise of love or friendship, no commerce;
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as if it had the malice and the Flames of Hell, breaths nothing else but Fire and Faggot to all those that differ in it.) But whether it be an addition and mean thus or no,
as if it had the malice and the Flames of Hell, breathes nothing Else but Fire and Faggot to all those that differ in it.) But whither it be an addition and mean thus or no,
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since it is sure that both they and we are bound to love the Neighbour, and Christ hath prov'd, Luc. 10. that the Samaritane, he whom our two Disciples would consume, that Schismatick and rejecter of Christ is yet a Neighbour, therefore him also we must love and pray for. Now 'tis a strange way of affection to destroy them, to love them thus to the death, to get admission to their hearts with a Swords poynt, to pray for them by calling for Fire down from Heaven to consume them.
since it is sure that both they and we Are bound to love the Neighbour, and christ hath proved, Luke 10. that the Samaritan, he whom our two Disciples would consume, that Schismatic and rejecter of christ is yet a Neighbour, Therefore him also we must love and pray for. Now it's a strange Way of affection to destroy them, to love them thus to the death, to get admission to their hearts with a Swords point, to pray for them by calling for Fire down from Heaven to consume them.
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For it was the Spirit of Elias who destroyed those whom the Magistrate did send, that Christ opposes here the Spirit of the Gospel to, in this severe rebuke, ye know not what manner of Spirit ye are of.
For it was the Spirit of Elias who destroyed those whom the Magistrate did send, that christ opposes Here the Spirit of the Gospel to, in this severe rebuke, you know not what manner of Spirit you Are of.
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The other warm Apostle meets a greater check in the like case, S. Peter's zeal that they say made him chief of the Apostles, as it made him promptest to confesse the Lord,
The other warm Apostle meets a greater check in the like case, S. Peter's zeal that they say made him chief of the Apostles, as it made him promptest to confess the Lord,
nor will his Religion suffer a Sword out of the sheath against the Power of the Magistrate, no not in behalf of Christ himself; but goes beyond its proper bounds to threaten things that are not Gospel punishments,
nor will his Religion suffer a Sword out of the sheath against the Power of the Magistrate, no not in behalf of christ himself; but Goes beyond its proper bounds to threaten things that Are not Gospel punishments,
Here the Gospel becomes Law, and turns zealot for the Magistrate though persecuting Christ himself. Our Saviour does not think it sharp enough to tell S. Peter that he did not know what Spirit he was of, for when this Disciple would have kept these sufferings from his Master onely by his counsel, he replyes to him, get thee behind me Satan:
Here the Gospel becomes Law, and turns zealot for the Magistrate though persecuting christ himself. Our Saviour does not think it sharp enough to tell S. Peter that he did not know what Spirit he was of, for when this Disciple would have kept these sufferings from his Master only by his counsel, he replies to him, get thee behind me Satan:
and drawn against the Power, as if Christ did not know how to word what Spirit such attempts did favour of, he does not check and rebuke now, but threaten and denounce.
and drawn against the Power, as if christ did not know how to word what Spirit such attempts did favour of, he does not check and rebuke now, but threaten and denounce.
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And 'tis obvious to observe, that this same Peter who would needs be fighting for his Master, in few hours with most cursed imprecations forswears him:
And it's obvious to observe, that this same Peter who would needs be fighting for his Master, in few hours with most cursed imprecations forswears him:
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talks of no Fire but the fiery trial then, in Epist. 1. Cap. 4. and If ye suffer for the Name of Christ the Spirit of glory and of God resteth upon you, he knows what manner of Spirit such are of:
talks of no Fire but the fiery trial then, in Epistle 1. Cap. 4. and If you suffer for the Name of christ the Spirit of glory and of God rests upon you, he knows what manner of Spirit such Are of:
even then the Spirit of glory resteth on them. Accordingly the after-Fathers urge the same not onely towards Heathen Emperours, but relapst Hereticks and Apostates:
even then the Spirit of glory rests on them. Accordingly the after-Fathers urge the same not only towards Heathen emperors, but relapsed Heretics and Apostates:
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As Julian, and Constantius, Valens, Valentinian; and upon the same account S. Ambrose sayes, Spiritus Sanctus id locutus est in vobis, Rogamus, Auguste, non Pugnamus:
As Julian, and Constantius, Valens, Valentinian; and upon the same account S. Ambrose Says, Spiritus Sanctus id Spoken est in vobis, Rogamus, Auguste, non We fight:
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And S. Greg. Nazianzen sayes, to do so was the Christian Law most excellently ordained by the Spirit of God, who knew best to temper his Law with the mixture of what is profitable to us, and honest in it self.
And S. Greg. Nazianzen Says, to do so was the Christian Law most excellently ordained by the Spirit of God, who knew best to temper his Law with the mixture of what is profitable to us, and honest in it self.
The Souldiers would not crucifie Christ's Coat, nor make a rent there where they could find no seame: But now men strive so for the Coat, that they do rent his Flesh to catch it,
The Soldiers would not crucify Christ's Coat, nor make a rend there where they could find no seam: But now men strive so for the Coat, that they do rend his Flesh to catch it,
Effusions that were mistaken for new wine indeed, but never lookt like Blood. Nor are they that retain to this Spirit, those that have him call'd down on them in their Consecration, impowered for such uses.
Effusions that were mistaken for new wine indeed, but never looked like Blood. Nor Are they that retain to this Spirit, those that have him called down on them in their Consecration, Empowered for such uses.
If I must not have the dust of any such upon my feet, I must not have their Land in my possession, their Crowns on my head, their Wealth in my Coffers, their Blood upon my hands,
If I must not have the dust of any such upon my feet, I must not have their Land in my possession, their Crowns on my head, their Wealth in my Coffers, their Blood upon my hands,
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yea and Souls too? And when in those Myriads of Souls that have perisht in the desolations which such occasions have wrought their Blood shall cry from under the Altar,
yea and Souls too? And when in those Myriads of Souls that have perished in the desolations which such occasions have wrought their Blood shall cry from under the Altar,
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as being sacrific'd to that duty and Religion which was the utmost that they understood (it so be that there were no Treason to discolour it) and they that did inflict all this appear but Christian Dioclesians, and stand at that sad day in the train of the Persecutions, on the same hand:
as being sacrificed to that duty and Religion which was the utmost that they understood (it so be that there were no Treason to discolour it) and they that did inflict all this appear but Christian Diocletians, and stand At that sad day in the train of the Persecutions, on the same hand:
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And now it may seem strange that they who most of all pretend the Spirit of Christ, are yet of the most distant temper in the world from that of Gospel; alwayes endeavouring to do that which our Saviour here checks his Disciples for proposing,
And now it may seem strange that they who most of all pretend the Spirit of christ, Are yet of the most distant temper in the world from that of Gospel; always endeavouring to do that which our Saviour Here Checks his Disciples for proposing,
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these mens life, their garb, their very piety is faction; they pray, rebell, and murder, and all by the Spirit. 'Tis true indeed they plead now what we seem to say, that they should not be persecuted for not being satisfied in their Conscience;
these men's life, their garb, their very piety is faction; they pray, rebel, and murder, and all by the Spirit. It's true indeed they plead now what we seem to say, that they should not be persecuted for not being satisfied in their Conscience;
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But do these know themselves what manner of Spirit they are of? or are we bound not to remember when they had the Power how they persecuted all that would not do at once against their King, their Conscience, and the Law? And we do thus far know what Spirit they are of, that if they have not yet repented of all that,
But do these know themselves what manner of Spirit they Are of? or Are we bound not to Remember when they had the Power how they persecuted all that would not do At once against their King, their Conscience, and the Law? And we do thus Far know what Spirit they Are of, that if they have not yet repented of all that,
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those that above all the World pretend to the Infallible assistance of the Spirit, our Church is bold in her offices of this day to say, do turn Religion into Rebellion; she said it more severely heretofore,
those that above all the World pretend to the Infallible assistance of the Spirit, our Church is bold in her Offices of this day to say, do turn Religion into Rebellion; she said it more severely heretofore,
and the attempts of this day warrant the saying, when not like our Disciples that would call for fire from Heaven on the Village that rejected Christ, these will raise up fire from Hell to consume their own Prince and his Progeny, the whole line of Royalty, the Church and Nation also in their representative;
and the attempts of this day warrant the saying, when not like our Disciples that would call for fire from Heaven on the Village that rejected christ, these will raise up fire from Hell to consume their own Prince and his Progeny, the Whole line of Royalty, the Church and nation also in their representative;
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Not long before the time of this attempt, a Priest of the Society of Jesus in a Book he publisht, does propose this case of Conscience, Whether a Priest may make use of what he hath learnt in Confession to ave•t great impendent mischiefs to the Government? as for Example, One confesses that himself or some other had laid Gun powder,
Not long before the time of this attempt, a Priest of the Society of jesus in a Book he published, does propose this case of Conscience, Whither a Priest may make use of what he hath learned in Confessi to ave•t great impendent mischiefs to the Government? as for Exampl, One Confesses that himself or Some other had laid Gun powder,
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and other things under such an House, and if they be not taken thence the House will be burnt, the Prince must perish, all that passe throughout the City will be either certainly destroy'd or in great peril;
and other things under such an House, and if they be not taken thence the House will be burned, the Prince must perish, all that pass throughout the city will be either Certainly destroyed or in great peril;
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That his Holiness Clement the 8. had just before by a Bull sent to the Superiours of the Regulars commanded most studiously to beware they make not use of any thing which they come to know by Confession to the benefit of the secular Government.
That his Holiness Clement the 8. had just before by a Bull sent to the Superiors of the Regulars commanded most studiously to beware they make not use of any thing which they come to know by Confessi to the benefit of the secular Government.
'Tis Del Rio in 6th. Book of his Mag. dis. 1. Cap. Sec. 2. It seems 'tis safer to break all the obligations to Allegiance and to truth, his duty and his oaths, the Princes and Gods bonds, than the Seal of Confession.
It's Deal Rio in 6th. Book of his Mag. dis. 1. Cap. Sec. 2. It seems it's safer to break all the obligations to Allegiance and to truth, his duty and his Oaths, the Princes and God's bonds, than the Seal of Confessi.
but I onely ask whether it be not very probable this instance was the thing to be attempted on this day? Whether the resolution was not publisht, the Pope's Bull if not made yet produc't at least to caution any Priest that should receive it in Confession,
but I only ask whither it be not very probable this instance was the thing to be attempted on this day? Whither the resolution was not published, the Pope's Bull if not made yet produced At least to caution any Priest that should receive it in Confessi,
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and then you may be sure all Babell's divisions and confusions make the draught of ours, and are said to be the issue of the Protestant Doctrines: Whereas such things though countenanc't by some particular Authours of their Church, were never own'd by any publique Act, or Doctrine of a general Councel to which they provoke us.
and then you may be sure all Babell's divisions and confusions make the draught of ours, and Are said to be the issue of the Protestant Doctrines: Whereas such things though countenanced by Some particular Authors of their Church, were never owned by any public Act, or Doctrine of a general Council to which they provoke us.
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I must needs confesse our Calendar can shew a thirtieth of January, as well as a fifth of November. There are indeed that say, the Romanists hatcht that dayes guilt, and challenge any man to call them to account for saying so. But whether so or not;
I must needs confess our Calendar can show a thirtieth of January, as well as a fifth of November. There Are indeed that say, the Romanists hatched that days guilt, and challenge any man to call them to account for saying so. But whither so or not;
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And I will try it by the publique Acts and most establisht Doctrines of the Churches, and here undertake to shew the Church of England most expresly does declare against all practises against the Prince for the cause of Religion.
And I will try it by the public Acts and most established Doctrines of the Churches, and Here undertake to show the Church of England most expressly does declare against all practises against the Prince for the cause of Religion.
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But the Romish in those acts wherein she hath most reason to expect infallibility of Spirit, also in the publique Acts of the Church representative, in General Counsels does abett the doing them, not onely for Religion, but for the cause of Holy Church.
But the Romish in those acts wherein she hath most reason to expect infallibility of Spirit, also in the public Acts of the Church representative, in General Counsels does abet the doing them, not only for Religion, but for the cause of Holy Church.
First, If the Church of Rome have reason to expect infallible assistance of the Spirit in any case, it is as much in Canonizing of a Saint as in any other, it being as unhappy to determine a false Object for Religious Worship to their Church as a false Article of Faith;
First, If the Church of Room have reason to expect infallible assistance of the Spirit in any case, it is as much in Canonizing of a Saint as in any other, it being as unhappy to determine a false Object for Religious Worship to their Church as a false Article of Faith;
to cause the People to fall prostrate to the Shrine of one that's damn'd, and call his flames to warm Gods Altar and the Votaries breast, to make the whole Church worship one that is in Hell, is lyable to greater aggravations of impiety than an erroneous opinion in very many of their points of Faith can be.
to cause the People to fallen prostrate to the Shrine of one that's damned, and call his flames to warm God's Altar and the Votaries breast, to make the Whole Church worship one that is in Hell, is liable to greater aggravations of impiety than an erroneous opinion in very many of their points of Faith can be.
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Now whatever the estate of this man be in the next World, (I meddle not with that;) Yet for disobedience and Rebellion to place one in Heaven, whence for those things Lucifer did fall;
Now whatever the estate of this man be in the next World, (I meddle not with that;) Yet for disobedience and Rebellion to place one in Heaven, whence for those things Lucifer did fallen;
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For the Church to pray to Christ that by the wounds of this Saint he would remit their sins, does expresse what rate their Church does set upon the merits of resisting Princes,
For the Church to pray to christ that by the wounds of this Saint he would remit their Sins, does express what rate their Church does Set upon the merits of resisting Princes,
But when the French Histories say 'twas disputed long after in Paris whether he were Damn'd or Sav'd, that the Church in her publique Offices should pray to go thither where he is gone to have his Society;
But when the French Histories say 'twas disputed long After in paris whither he were Damned or Saved, that the Church in her public Offices should pray to go thither where he is gone to have his Society;
Secondly, It is notorious that in their first General Counsel at Lyons, Anno 1245. the Emperour Frederick the second, by the Sentence of the Pope and the whole Councel after long deliberation and producing several Arguments which they say are not sleight,
Secondly, It is notorious that in their First General Counsel At Lyons, Anno 1245. the Emperor Frederick the second, by the Sentence of the Pope and the Whole Council After long deliberation and producing several Arguments which they say Are not sleight,
Therefore that such things may be done in the cases of Religion hath the Authority of a General Council, 'twas that Councel that Decreed Red Hats to Cardinals: Hats red it seems not onely with the Royal Purple, but with the Blood of Kings and of Royalty it self.
Therefore that such things may be done in the cases of Religion hath the authority of a General Council, 'twas that Council that Decreed Read Hats to Cardinals: Hats read it seems not only with the Royal Purple, but with the Blood of Kings and of Royalty it self.
Thirdly, I should have urg'd the well known Canon of the General Councel of Lateran, (the greatest their Church ever boasted of) which sayes, That if the temporal Lord shall neglect to purge his Territories from such as the Church there declares Hereticks, he shall be Excommunicated by the Metropolitan,
Thirdly, I should have urged the well known Canon of the General Council of Lateran, (the greatest their Church ever boasted of) which Says, That if the temporal Lord shall neglect to purge his Territories from such as the Church there declares Heretics, he shall be Excommunicated by the Metropolitan,
The Pope and Councel joyn together in commanding all Arch-Bishops, Bishops, and Inquisitors to pronounce all such Excommunicate as are declared Hereticks in such and such Articles (and that of Transubstantiation, half-Communion, and the Pope's Supremacy are among them) or that favour or defend them,
The Pope and Council join together in commanding all Arch-Bishops, Bishops, and Inquisitors to pronounce all such Excommunicate as Are declared Heretics in such and such Articles (and that of Transubstantiation, half-Communion, and the Pope's Supremacy Are among them) or that favour or defend them,
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Thus that Councel though it took away the Peoples right to the Blood of Christ, denying them the Cup in the Sacramc•t, gave them in exchange the Blood of th•ir own Kings, making them a right to that.
Thus that Council though it took away the Peoples right to the Blood of christ, denying them the Cup in the Sacramc•t, gave them in exchange the Blood of th•ir own Kings, making them a right to that.
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because when Sixtus the fifth thundred out his Bulls against the then King of Navarre afterwards King Henry the fourth of France, and the Prince of Conde, depriving them not onely of their Lands and Dignities,
Because when Sixtus the fifth thundered out his Bulls against the then King of Navarre afterwards King Henry the fourth of France, and the Prince of Conde, depriving them not only of their Lands and Dignities,
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but their Succession also to the Crown of France, absolving their Subjects from their Oaths, forbidding them to obey them, he declared he did it to them as to relapsed Hereticks, favourers and defenders of them,
but their Succession also to the Crown of France, absolving their Subject's from their Oaths, forbidding them to obey them, he declared he did it to them as to relapsed Heretics, favourers and defenders of them,
and as such fal'n under the Censures of the Canons of the Church. Now there are no other Canons that do take in Kings but these which can touch him,
and as such fallen under the Censures of the Canonas of the Church. Now there Are no other Canonas that do take in Kings but these which can touch him,
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for that of Boniface the eighth which sayes the Pope hath power to judge all temporal powers, is declared not to extend to France. Cap. mer•it. de priviledg. in extravag communibus.
for that of Boniface the eighth which Says the Pope hath power to judge all temporal Powers, is declared not to extend to France. Cap. mer•it. de privilege. in Extravagant communibus.
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Thus by the publique Acts of their Church, and by the Canons of their General Councels we have found in causes of Religion Deprivation of Princes, Wars and Bloodshed, and the other confequent Miseries are establisht;
Thus by the public Acts of their Church, and by the Canonas of their General Counsels we have found in Causes of Religion Deprivation of Princes, Wars and Bloodshed, and the other consequent Misery's Are established;
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But the Church of England on the other side, in her publique Doctrine set down in the Book of Homilies, establisht in the 39. Articles of her Religion, says in expresse words that it is not lawful for Inferiours and Subjects in any case to resist and stand against the Superiour Powers:
But the Church of England on the other side, in her public Doctrine Set down in the Book of Homilies, established in the 39. Articles of her Religion, Says in express words that it is not lawful for Inferiors and Subject's in any case to resist and stand against the Superior Powers:
In such a case we ought to say with the Apostle we must rather obey God than Man. But nevertheless in that case we may not in any wise withstand violently,
In such a case we ought to say with the Apostle we must rather obey God than Man. But nevertheless in that case we may not in any wise withstand violently,
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or rebell against Rulers, or make any Insurrection, Sedition, or Tumults, either by force of Arms or otherwise, against the Annoynted of the Lord, or any of his Officers, 1 Book of Hom. 2 part of Serm. of Obed. Not for Reformation of Religion;
or rebel against Rulers, or make any Insurrection, Sedition, or Tumults, either by force of Arms or otherwise, against the Anointed of the Lord, or any of his Officers, 1 Book of Hom. 2 part of Sermon of Obed. Not for Reformation of Religion;
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The very same thing is defined in the first of the Constitutions and Canons Ecclesiastical of the year 1640. for Subjects to bear Arms against their King, offensive,
The very same thing is defined in the First of the Constitutions and Canonas Ecclesiastical of the year 1640. for Subject's to bear Arms against their King, offensive,
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and we obliged by it to acknowledge, that it is not Lawful upon any pretence whatsoever, to take up Arms against the King, by this Parliament, whose memory shall be for ever blessed.
and we obliged by it to acknowledge, that it is not Lawful upon any pretence whatsoever, to take up Arms against the King, by this Parliament, whose memory shall be for ever blessed.
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And 'tis obvious to each eye that there is much more resemblance betwixt present Rome, and the Image of Babylon, as S. John hath drawn it in the Revelations, than there is of Babel and the Church of England, as to those Confusions which seditious Doctrines make, as the Romanists pourtrai'd her.
And it's obvious to each eye that there is much more resemblance betwixt present Room, and the Image of Babylon, as S. John hath drawn it in the Revelations, than there is of Babel and the Church of England, as to those Confusions which seditious Doctrines make, as the Romanists portrayed her.
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even Acts of the same Counsels, yet I doubt not multitudes of loyal Souls of this our Nation do abhorr the Tenents, by what Rule of theirs I know not I confesse.
even Acts of the same Counsels, yet I doubt not Multitudes of loyal Souls of this our nation do abhor the Tenants, by what Rule of theirs I know not I confess.
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Nor shall I enquire what Security a Prince can have of the Allegiance of those, who by the most infallible Rules of their Religion can be loyal onely on Condition, by the leave of those who are his Enemies, on whose will and power all their Oaths and duty are depending. If the most essential interest of Princes will not move them to consider this, sure I am I shall not undertake it:
Nor shall I inquire what Security a Prince can have of the Allegiance of those, who by the most infallible Rules of their Religion can be loyal only on Condition, by the leave of those who Are his Enemies, on whose will and power all their Oaths and duty Are depending. If the most essential Interest of Princes will not move them to Consider this, sure I am I shall not undertake it:
nor could be separated in the late dismal Confusions, but died and reviv'd together in the resurrection, they that hate the execrable mischiefs of those times,
nor could be separated in the late dismal Confusions, but died and revived together in the resurrection, they that hate the execrable mischiefs of those times,
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or love the Crown, or do not come to mock God when they come to give him thanks for his great glorys of this day, cannot choose but have good will for our Sion, cannot have an unconcernedness for this Religion, a cold indifference to it or any other;
or love the Crown, or do not come to mock God when they come to give him thanks for his great glorys of this day, cannot choose but have good will for our Sion, cannot have an unconcernedness for this Religion, a cold indifference to it or any other;
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which where-ere it is, alas I fear betrayes too openly indifference and unconcernednesse for Religion it self. For if I should appeal to our most Sceptick Statists,
which whereever it is, alas I Fear betrays too openly indifference and unconcernedness for Religion it self. For if I should appeal to our most Sceptic Statists,
and by putting after, everlasting punishments before mens fears, (for they saw present ones restrained not Treason) was contriv'd I say, to uphold States: Then that must be the best with them that best upholds, and then I have evinc't the Christian is secure,
and by putting After, everlasting punishments before men's fears, (for they saw present ones restrained not Treason) was contrived I say, to uphold States: Then that must be the best with them that best upholds, and then I have evinced the Christian is secure,
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as 'tis profest by our Church. But then shame to those who to gratifie their lusts meerly, labour to perswade themselves and others there is no such thing in earnest as a Resurrection to punishments: who by publique raillery in sacred things,
as it's professed by our Church. But then shame to those who to gratify their Lustiest merely, labour to persuade themselves and Others there is no such thing in earnest as a Resurrection to punishments: who by public raillery in sacred things,
But then if the works of the flesh be manifest, adultery, fornication, seditions, heresies, murders, drunkenness, &c. we know what manner of Spirit they are of;
But then if the works of the Flesh be manifest, adultery, fornication, seditions, heresies, murders, Drunkenness, etc. we know what manner of Spirit they Are of;
even the spirit that did enter into the Swine, the Legion indeed of Spirits, one Spirit is not Devil enough to animate the flesh into so many of those works.
even the Spirit that did enter into the Swine, the Legion indeed of Spirits, one Spirit is not devil enough to animate the Flesh into so many of those works.
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But the fruits of the Spirit that Gospel Spirit which we Christians are of, are love, peace, longsuffering, gentleness goodness, faith, meekness, temperance, joy in the Holy Ghost; and they that do bring forth such fruits are baptised indeed with the Holy Ghost; and if with fire, fire that came down from Heaven too, 'twas onely to consume their drosse that they may be pure mettal, fit as for the King's Inscription, meek Christians, good Subjects, so for Gods Image to be stampt upon, that is, renewed in Kighteousnesse and true Holynesse.
But the fruits of the Spirit that Gospel Spirit which we Christians Are of, Are love, peace, long-suffering, gentleness Goodness, faith, meekness, temperance, joy in the Holy Ghost; and they that do bring forth such fruits Are baptised indeed with the Holy Ghost; and if with fire, fire that Come down from Heaven too, 'twas only to consume their dross that they may be pure metal, fit as for the King's Inscription, meek Christians, good Subject's, so for God's Image to be stamped upon, that is, renewed in righteousness and true Holiness.
Fire this that will sublime our very flesh into spiritual body, that we may begin here that incorruptible which our corruptible must put on, when our vile Bodies shall be made like to the glorious Body of our Saviour:
Fire this that will sublime our very Flesh into spiritual body, that we may begin Here that incorruptible which our corruptible must put on, when our vile Bodies shall be made like to the glorious Body of our Saviour:
and requires nothing more in exchange of the Blood and Life of Christ, but some unfeigned tears and reformation of our lives, that He should be contriving methods to bring men to Repentance is nothing strange;
and requires nothing more in exchange of the Blood and Life of christ, but Some unfeigned tears and Reformation of our lives, that He should be contriving methods to bring men to Repentance is nothing strange;
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there should be such designs seems strange, yet not if we consider the condition of the place, whose Torments are not onely of so dire a nature, that he that is condemned to them would be alone in them,
there should be such designs seems strange, yet not if we Consider the condition of the place, whose Torments Are not only of so dire a nature, that he that is condemned to them would be alone in them,
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nothing being judged more effectual to terrifie men from those pains, than the exceeding greatness of those pains, which he that feels thinks the relation alone will do,
nothing being judged more effectual to terrify men from those pains, than the exceeding greatness of those pains, which he that feels thinks the Relation alone will do,
but truly I shall not attend to those suggestions, but shall choose to handle a few of the most obvious and popular Considerations that the words break into, and they are three.
but truly I shall not attend to those suggestions, but shall choose to handle a few of the most obvious and popular Considerations that the words break into, and they Are three.
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First, the Rich man's Charity to his Brethren, his unsatisfied desire and care that they may be brought to Repentance, expressed in these words, Nay Father Abraham, though they have Moses and Prophets, yet let them have one method more.
First, the Rich Man's Charity to his Brothers, his unsatisfied desire and care that they may be brought to Repentance, expressed in these words, Nay Father Abraham, though they have Moses and prophets, yet let them have one method more.
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First of the first, the Charitable, careful contrivances this Rich man in Hell had for his Brethren upon Earth: Nay Father Abraham, &c. It is commonly reported of men who know themselves infected by the Plague, that they desire to infect as many others as they can;
First of the First, the Charitable, careful contrivances this Rich man in Hell had for his Brothers upon Earth: Nay Father Abraham, etc. It is commonly reported of men who know themselves infected by the Plague, that they desire to infect as many Others as they can;
and we are sure it is so in that Plague of the Soul, Sin. This humour did not content it self to debauch Heaven, and unpeople Paradise, but all the Ages of the world make up its Triumph,
and we Are sure it is so in that Plague of the Soul, Sin. This humour did not content it self to debauch Heaven, and unpeople Paradise, but all the Ages of the world make up its Triumph,
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Our Rich man here when he saw his own estate remedilesse, so vast a gulf betwixt him and the Bosom of Comfort, that not the least drop of refreshment, no not the hopes nor wishes of it could passe thence to him;
Our Rich man Here when he saw his own estate remediless, so vast a gulf betwixt him and the Bosom of Comfort, that not the least drop of refreshment, no not the hope's nor wishes of it could pass thence to him;
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when Abraham replyes, they are provided well enough, they have Moses and the Prophets, the one Preaching the Law to them, whose Rules they have made as familiar to them as their dresse, they put on daily Gods Commandments, and their duty;
when Abraham replies, they Are provided well enough, they have Moses and the prophets, the one Preaching the Law to them, whose Rules they have made as familiar to them as their dress, they put on daily God's commandments, and their duty;
make his Precepts their frontlets and their wristbands. And the other the Prophets, are Commissioned from God to lay before their eyes the issue of transgression, give them a vision of the Judgments that await their sins,
make his Precepts their frontlets and their wristbands. And the other the prophets, Are Commissioned from God to lay before their eyes the issue of Transgression, give them a vision of the Judgments that await their Sins,
and lead another kind of life than that which does expire into this Tophet; So if one went to tell them how it is with me, sure then they would repent and not come hither;
and led Another kind of life than that which does expire into this Tophet; So if one went to tell them how it is with me, sure then they would Repent and not come hither;
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I have heard I confesse of a proud lowlinesse, where the humility is but the manage and the art of being lofty, is onely assum'd condescention whereby men but descend to be extol'd,
I have herd I confess of a proud lowliness, where the humility is but the manage and the art of being lofty, is only assumed condescension whereby men but descend to be extolled,
But never heard of any pride that aimed to raise it self by the humiliations of Repentance, that laid its groundwork in that dust and ashes, cloath'd it self in the sackcloth and neglected rudnesses of a pious penitent sorrow:
But never herd of any pride that aimed to raise it self by the humiliations of Repentance, that laid its groundwork in that dust and Ashes, clothed it self in the Sackcloth and neglected rudnesses of a pious penitent sorrow:
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if they design by those just means to settle the inheritance of Heaven in their familys, sure the vices of Hell may be fit patterns for our Religious performances, and 'twere to be desired that all Christians had this mans ardencies and flames in their affections to their houses.
if they Design by those just means to settle the inheritance of Heaven in their families, sure the vices of Hell may be fit patterns for our Religious performances, and 'twere to be desired that all Christians had this men ardencies and flames in their affections to their houses.
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But waving that, since Christ hath so framed the NONLATINALPHABET, (which is a relation of such words as they would have spoke had they spoke on this occasion) I shall take that as ground enough to apply it to the conviction of those who are so far from these Charitable designs to the Souls of others, that they contrive nothing more than how to have the company of their friends in those wayes that lead to this place of Torment;
But waving that, since christ hath so framed the, (which is a Relation of such words as they would have spoke had they spoke on this occasion) I shall take that as ground enough to apply it to the conviction of those who Are so Far from these Charitable designs to the Souls of Others, that they contrive nothing more than how to have the company of their Friends in those ways that led to this place of Torment;
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Our Saviour sayes, Take heed that ye despise not one of these little ones, for I say unto you that in Heaven their Angels do alwayes behold the Face of my Father which is in Heaven, Mat. 18. 10. Which one expounds, if we neglect to do what shall be in our power to preserve the meanest Christians from vice,
Our Saviour Says, Take heed that you despise not one of these little ones, for I say unto you that in Heaven their Angels do always behold the Face of my Father which is in Heaven, Mathew 18. 10. Which one expounds, if we neglect to do what shall be in our power to preserve the Meanest Christians from vice,
and sleight their sinning, their Tutelary Angels that have continual recourse to God, and are high in his favour, will make complaints of us in their behalf, at least they will if we offend them, and any action of ours prove an occasion of their sins. And if a favourite of Heaven shall accuse us to the Lord for that,
and sleight their sinning, their Tutelary Angels that have continual recourse to God, and Are high in his favour, will make complaints of us in their behalf, At lest they will if we offend them, and any actium of ours prove an occasion of their Sins. And if a favourite of Heaven shall accuse us to the Lord for that,
Then how will he complain of us when we tempt? when he shall have to say against us, that we have ensnared and drawn such a Soul into a Custome that will ruine it eternally;
Then how will he complain of us when we tempt? when he shall have to say against us, that we have Ensnared and drawn such a Soul into a Custom that will ruin it eternally;
when to tempt is the only mode of kindnesse, and men do scarcely know how to expresse themselves civil to their Friends but by pressing them to sin and so be sick with them? as if this were the gentile use of Societies, to season Youth into good Company,
when to tempt is the only mode of kindness, and men do scarcely know how to express themselves civil to their Friends but by pressing them to since and so be sick with them? as if this were the gentile use of Societies, to season Youth into good Company,
and qualifie them for the desires and friendships of such persons as entertain them by softning them into loosnesse and then into prophannesse; debauch their manners, and then their Principles; teach them to sport themselves with Vice, and then with Holy things, and after with Religion it self; which is a greater Luxury than that their Ryots treat their Appetites withall, the Luxury of wit. And thus they educate them into Atheisme, and these familiar Devils are call'd Acquaintances and Friends:
and qualify them for the Desires and friendships of such Persons as entertain them by softening them into looseness and then into profaneness; debauch their manners, and then their Principles; teach them to sport themselves with Vice, and then with Holy things, and After with Religion it self; which is a greater Luxury than that their Riots Treat their Appetites withal, the Luxury of wit. And thus they educate them into Atheism, and these familiar Devils Are called Acquaintances and Friends:
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And indeed the Companions in sin a man would think should be dear friends, such as pour an heart into one another in their common Cups, shed Souls in their Lusts, are friends to one another even into ruine,
And indeed the Sodales in since a man would think should be dear Friends, such as pour an heart into one Another in their Common Cups, shed Souls in their Lustiest, Are Friends to one Another even into ruin,
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and love to their own Condemnation, are kind beyond the Altar-flames, even to those everlasting fires; such communications certainly cement affections so that nothing can divide them:
and love to their own Condemnation, Are kind beyond the altar-flames, even to those everlasting fires; such communications Certainly cement affections so that nothing can divide them:
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And let them do so, but Lord send me the kindnesse of Hell rather, one that will be a friend like this man in his Torments, that with unsatisfied cares minded the reformation of his Friends, Nay Father Abraham, but if one went unto them from the dead they will repent;
And let them do so, but Lord send me the kindness of Hell rather, one that will be a friend like this man in his Torments, that with unsatisfied Cares minded the Reformation of his Friends, Nay Father Abraham, but if one went unto them from the dead they will Repent;
and make us uncling from them, if we may believe discourses that tell us such a sight is able to startle a man however he be fixt by his most close Devotions;
and make us uncling from them, if we may believe discourses that tell us such a sighed is able to startle a man however he be fixed by his most close Devotions;
for what the Jews were wont to say, we shall dye because we have seen an Angel of the Lord from Heaven, most men do fear if they should see the Spirit of a dead man from the Earth.
for what the jews were wont to say, we shall die Because we have seen an Angel of the Lord from Heaven, most men do Fear if they should see the Spirit of a dead man from the Earth.
Indeed the affrights which men do usually conceive at the meer apprehension of such an apparition, do probably arise from a surprise, in being minded hastily of such a state for which they are not then prepared so as they would wish or hope to be, to which they think that is a call,
Indeed the affrights which men do usually conceive At the mere apprehension of such an apparition, do probably arise from a surprise, in being minded hastily of such a state for which they Are not then prepared so as they would wish or hope to be, to which they think that is a call,
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But not to ask the reason of this now, but find the reason why our Rich man thinks when Moses and the Prophets cannot make a man repent, such a Ghost should:
But not to ask the reason of this now, but find the reason why our Rich man thinks when Moses and the prophets cannot make a man Repent, such a Ghost should:
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We have it v. 28. they do but discourse to us, but one from the dead could testifie, he could bear witnesse that it is so as they say, speak his own sight and knowledge,
We have it v. 28. they do but discourse to us, but one from the dead could testify, he could bear witness that it is so as they say, speak his own sighed and knowledge,
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and who are rational in this alone that they desire to be but Animal. And all the rest of men whether worldly or sensual, that enclose their desires and enjoyments within this life,
and who Are rational in this alone that they desire to be but Animal. And all the rest of men whither worldly or sensual, that enclose their Desires and enjoyments within this life,
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Indeed this would take away the main encouragement of all ungodlinesse, which upon little reasonings how thin soever, that there's no life after this does quicken and secure it self, Wisd. 2. and therefore every Sect of men that did prescribe Morality did teach an after life, nothing was more believ'd among the Heathen;
Indeed this would take away the main encouragement of all ungodliness, which upon little reasonings how thin soever, that there's no life After this does quicken and secure it self, Wisdom 2. and Therefore every Sect of men that did prescribe Morality did teach an After life, nothing was more believed among the Heathen;
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Their Tribunal below, where three most severe Judges were appointed, meant the same thing with our last Assize, and their Elizian fields were but Poetical Paradise, their Phlegethon, River of Fire, was set to expresse our stream of Brimstone flame: Thus Resurrection in fable made them vertuous;
Their Tribunal below, where three most severe Judges were appointed, meant the same thing with our last Assize, and their Elysian fields were but Poetical Paradise, their Phlegethon, River of Fire, was Set to express our stream of Brimstone flame: Thus Resurrection in fable made them virtuous;
the Sadduces among the Jews are call'd Epicures, not onely for opinions sake, because they did make God a body, and totally denyed his Providence, as Zakuth sayes,
the Sadducees among the jews Are called Epicureans, not only for opinions sake, Because they did make God a body, and totally denied his Providence, as zakuth Says,
For they used to scoff at the Pharisees for afflicting themselves by Fasting and Austerities in this life, NONLATINALPHABET when there is nothing at all of recompence for them in any life to come.
For they used to scoff At the Pharisees for afflicting themselves by Fasting and Austerities in this life, when there is nothing At all of recompense for them in any life to come.
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and all Rewards and Punishments after this Life; which Principle one coming from the dead would rectifie, and so contribute to Repentance. Especially if.
and all Rewards and Punishments After this Life; which Principle one coming from the dead would rectify, and so contribute to Repentance. Especially if.
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Secondly, that one were Lazarus, if he that at the Supper of the Lamb sits next the Father of the faithful, and the Friend of God, in one of the higher Seats of Paradise, in Abraham's Bosom; if he would go and speak his knowledge of the Pleasures of that Bosom which he tasts,
Secondly, that one were Lazarus, if he that At the Supper of the Lamb sits next the Father of the faithful, and the Friend of God, in one of the higher Seats of Paradise, in Abraham's Bosom; if he would go and speak his knowledge of the Pleasures of that Bosom which he tastes,
shew them the difference betwixt their Structures and that Foundation whose builder and maker God is, betwixt the entertainments of their riotous Palates,
show them the difference betwixt their Structures and that Foundation whose builder and maker God is, betwixt the entertainments of their riotous Palates,
And here should I attempt, what he would have had Lazarus perform, to dash out the blessednesse of that place, making the first draught of them with notions of delight, not such as the understanding cannot apprehend,
And Here should I attempt, what he would have had Lazarus perform, to dash out the blessedness of that place, making the First draught of them with notions of delight, not such as the understanding cannot apprehend,
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though it cannot fathom, can yet by sure Discourse conclude the greatnesse of those glories, which I would leave for your expectations to loose themselves into;
though it cannot fathom, can yet by sure Discourse conclude the greatness of those Glories, which I would leave for your Expectations to lose themselves into;
And to do so much was the utmost that our Rich man could design by sending Lazarus, who if he could have been believ'd might probably have done the work;
And to do so much was the utmost that our Rich man could Design by sending Lazarus, who if he could have been believed might probably have done the work;
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for if Faith did but do what Lazarus did, look into Abraham's Bosom, were it but turn'd into a little vision, and but as cleer an evidence of things not seen as eye-sight hath of its temptations, had the spiritual object but that advantage the carnal hath of being present, (now it is the work of Faith to give it that advantage) sure it would be impossible for the sensitive objects, the pleasures are the Profits of this world, which are so far inferiour to the other in desirablenesse,
for if Faith did but do what Lazarus did, look into Abraham's Bosom, were it but turned into a little vision, and but as clear an evidence of things not seen as eyesight hath of its temptations, had the spiritual Object but that advantage the carnal hath of being present, (now it is the work of Faith to give it that advantage) sure it would be impossible for the sensitive objects, the pleasures Are the Profits of this world, which Are so Far inferior to the other in desirableness,
so that 'twas but an apparition of Heaven; and yet they never would have left the place which it once lightned, Master it is good for us to be here, let us go down no more, never converse with any thing beneath Mount Tabor, but let us build three Booths, such Tents would be like that which He hath spread, and such Booths be some of the many Mansions of his House, who spreadeth out the Heavens for a Tent for himself to dwell in.
so that 'twas but an apparition of Heaven; and yet they never would have left the place which it once lightened, Master it is good for us to be Here, let us go down no more, never converse with any thing beneath Mount Tabor, but let us built three Booths, such Tents would be like that which He hath spread, and such Booths be Some of the many Mansions of his House, who spreadeth out the Heavens for a Tent for himself to dwell in.
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and on the other side a sense of present profits, pleasures, honours which the world affords, they will not be affected with the future dry hopes of those as with all these in present, will not have as effectual a tast of the Supper of the Lamb, as of their own delicious daily fare, nor be as much wrought upon by the Promises of being Cloath'd upon with the white Robe of Immortality, and by the mentions of a Crown, although of Glory, as they are pleas'd with their own Royal Purples, they have much surer Conviction of the delights of present things,
and on the other side a sense of present profits, pleasures, honours which the world affords, they will not be affected with the future dry hope's of those as with all these in present, will not have as effectual a taste of the Supper of the Lamb, as of their own delicious daily fare, nor be as much wrought upon by the Promises of being Clothed upon with the white Robe of Immortality, and by the mentions of a Crown, although of Glory, as they Are pleased with their own Royal Purples, they have much Surer Conviction of the delights of present things,
wherefore I pray thee Father Abraham send him, for if such an one went unto them from the Dead, one that could testifie of this place, he would tell them such sad stories of my condition here,
Wherefore I pray thee Father Abraham send him, for if such an one went unto them from the Dead, one that could testify of this place, he would tell them such sad stories of my condition Here,
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how in lieu of all my sumptuous fare I have nothing now but gnashing of teeth, streams indeed of Brimstone, and a lake of fire, but everlasting feaver of thirst for my delicious intemperate Palate;
how in lieu of all my sumptuous fare I have nothing now but gnashing of teeth, streams indeed of Brimstone, and a lake of fire, but everlasting fever of thirst for my delicious intemperate Palate;
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for upon such Conviction 'tis hard not to resolve to change, for who is he that can resolve thus with himself, well I will now content my self with everlasting Condemnation and this sin,
for upon such Conviction it's hard not to resolve to change, for who is he that can resolve thus with himself, well I will now content my self with everlasting Condemnation and this since,
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than God's Commandments. And when their fears of the Lords Judgments stare them in the face, they quickly tremble into the terrours and the agonies of Penitence.
than God's commandments. And when their fears of the lords Judgments stare them in the face, they quickly tremble into the terrors and the agonies of Penitence.
and does think too that his hot lustful Bed will turn him off strait into Tophet: And then if Lazarus could raise these apprehensions in them, sure they would repent. 'Tis plain these were the grounds our Rich man built this his request upon, I do not lay them as infallible, I make no question but that men are able to defie their knowledge,
and does think too that his hight lustful Bed will turn him off strait into Tophet: And then if Lazarus could raise these apprehensions in them, sure they would Repent. It's plain these were the grounds our Rich man built this his request upon, I do not lay them as infallible, I make no question but that men Are able to defy their knowledge,
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'tis plain they are so in the acknowledgments of one of their own tribe, who in the anguish of his Torments does confesse this of them from his own experience:
it's plain they Are so in the acknowledgments of one of their own tribe, who in the anguish of his Torments does confess this of them from his own experience:
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But worse things will appear when we have seen that God hath done all this to us with more advantage than this man in Hell did think sufficient, or indeed desire;
But Worse things will appear when we have seen that God hath done all this to us with more advantage than this man in Hell did think sufficient, or indeed desire;
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then myriads ran into the flames, at once to own and to partake Christs Resurrection: but now they that professe it are so well here in this Life, that in defiance of their own profession, they will not think there is another Life.
then myriads ran into the flames, At once to own and to partake Christ Resurrection: but now they that profess it Are so well Here in this Life, that in defiance of their own profession, they will not think there is Another Life.
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But this is dasht if Christ be risen, because His Resurrection did make Faith that he would Judge the World in Righteousnesse, on purpose to make them Repent;
But this is dashed if christ be risen, Because His Resurrection did make Faith that he would Judge the World in Righteousness, on purpose to make them repent;
But Secondly, if Lazarus would go, one out of Abraham's Bosom then they would Repent. And hath there not a greater than Lazarus been with us? one not out of Abraham's but Gods Bosom? even the Son of his Bosom, one that himself prepar'd those Joyes for them that would believe him and obey him;
But Secondly, if Lazarus would go, one out of Abraham's Bosom then they would repent. And hath there not a greater than Lazarus been with us? one not out of Abraham's but God's Bosom? even the Son of his Bosom, one that himself prepared those Joys for them that would believe him and obey him;
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And who could better reveal them to us than the Authour and the God of them? who knew them more than he that did create them and possess them? Yea when this Son of God would be Incarnate and take Flesh,
And who could better reveal them to us than the Author and the God of them? who knew them more than he that did create them and possess them? Yea when this Son of God would be Incarnate and take Flesh,
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and was to carry it through all the Miseries that Sin deserv'd and God's Wrath could inflict, he thought these Joyes encouragement enough to do it willingly, these Pleasures were worth agonies which none but a God could suffer, Heb. 12. 2. Now sure he that prepar'd these Joyes did understand them,
and was to carry it through all the Misery's that since deserved and God's Wrath could inflict, he Thought these Joys encouragement enough to do it willingly, these Pleasures were worth agonies which none but a God could suffer, Hebrew 12. 2. Now sure he that prepared these Joys did understand them,
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and himself dy for them to reveal the greatness of them? Good God! that no body could serve thy turn to tell us of the pleasures of thy Bosom but the Son of thy Bosom!
and himself die for them to reveal the greatness of them? Good God! that no body could serve thy turn to tell us of the pleasures of thy Bosom but the Son of thy Bosom!
that he should part with Blood and give his Life for those Joyes, and we not be content to forsake a Custom, to give away the pleasures of a Lust, the neither pleasures nor profits of an Oath, the sick delights of an Excesse,
that he should part with Blood and give his Life for those Joys, and we not be content to forsake a Custom, to give away the pleasures of a Lust, the neither pleasures nor profits of an Oath, the sick delights of an Excess,
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Our Creede will tell us who descended into Hell, and the Psalmist saying concerning him, God should not leave his Soul in Hell. S. Austin asks, Quis ergo nisi infidelis negaverit fuisse Christum apud inferos? 'Twere easie for me to produce enough besides that say so.
Our Creed will tell us who descended into Hell, and the Psalmist saying Concerning him, God should not leave his Soul in Hell. S. Austin asks, Quis ergo nisi Infidels negaverit Fuisse Christ apud inferos? 'Twere easy for me to produce enough beside that say so.
Oecumenius &c. But because we are not agreed what he did there, I'll take a surer medium. That no Lazarus can decipher the condition of a Sinner after the pleasures of his iniquity have left him to the recompences of it,
Oecumenius etc. But Because we Are not agreed what he did there, I'll take a Surer medium. That no Lazarus can decipher the condition of a Sinner After the pleasures of his iniquity have left him to the recompenses of it,
and was desir'd to give account of? there you shall find Christ at the first approaches saying my soul is exceeding sorrowful unto death, Mat. 26. 38. As if the only apprehension of his sufferings had inflicted them,
and was desired to give account of? there you shall find christ At the First Approaches saying my soul is exceeding sorrowful unto death, Mathew 26. 38. As if the only apprehension of his sufferings had inflicted them,
And what was there in this Cup which so empoyson'd it as to make it dreadful to the Son of God? Oh 'tis the Sinners potion that he must swill to everlastingness,
And what was there in this Cup which so empoisoned it as to make it dreadful to the Son of God? O it's the Sinners potion that he must swill to everlastingness,
and when he was in this condition there oppeared an Angel from Heaven strengthning him, Luc. 22. 43. yet v. the 44. we find him still in an Agony. Angels cannot comfort one that is sensible of the guilt of sin upon him;
and when he was in this condition there oppeared an Angel from Heaven strengthening him, Luke 22. 43. yet v. the 44. we find him still in an Agony. Angels cannot Comfort one that is sensible of the guilt of since upon him;
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when he comes to thee with such tender compellations of kindness? with words of so much bowells? Abba Father: he takes hold too of his Omnipotence, all things are possible with thee;
when he comes to thee with such tender compellations of kindness? with words of so much bowels? Abba Father: he Takes hold too of his Omnipotence, all things Are possible with thee;
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for saith S. Luke there, he does it more earnestly, and his sweat was as it were great drops of Blood falling to the ground, and what Agony is there in the torment,
for Says S. Lycia there, he does it more earnestly, and his sweat was as it were great drops of Blood falling to the ground, and what Agony is there in the torment,
if nothing else, importunity should prevail, and when we shall consider that the Person doing this is the Son of God, to whom nothing could be truly insupportable,
if nothing Else, importunity should prevail, and when we shall Consider that the Person doing this is the Son of God, to whom nothing could be truly insupportable,
the weight of that we see makes him cry out My God, my God, why host thou forsaken me? as if God could forsake that person in whom the Godhead was of his Person:
the weight of that we see makes him cry out My God, my God, why host thou forsaken me? as if God could forsake that person in whom the Godhead was of his Person:
as if our selves had tasted all of it? for is it not more that these Torments should be so terrible to him than that they should be insupportable to us? Blessed Saviour!
as if our selves had tasted all of it? for is it not more that these Torments should be so terrible to him than that they should be insupportable to us? Blessed Saviour!
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yea and our tormenting sins, what other method will be able to reclaim us? they that hear not Moses and the Prophets, not yet Christ, neither will they be perswaded sure though any other come unto them from the dead.
yea and our tormenting Sins, what other method will be able to reclaim us? they that hear not Moses and the prophets, not yet christ, neither will they be persuaded sure though any other come unto them from the dead.
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For that is chang'd, it should go regularly thus, as in the proposal, Nay Father Abraham, but if one went unto them from the dead they will repent, so in his answer, if they repent not for Moses and the Prophets,
For that is changed, it should go regularly thus, as in the proposal, Nay Father Abraham, but if one went unto them from the dead they will Repent, so in his answer, if they Repent not for Moses and the prophets,
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And if it were our Age had got a fair pretence for bringing all Religion to the Ear; but sure Repentance costs the eyes and heart more than it does that part,
And if it were our Age had god a fair pretence for bringing all Religion to the Ear; but sure Repentance costs the eyes and heart more than it does that part,
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and therefore affirms, He that sayes he knows God and keeps not his Commandments is a Lyar. 1 John 2. 4. and he that sinneth hath not seen him neither known him, 1 Joh. 3. 6. Nor heard of him it seems by the Text here:
and Therefore affirms, He that Says he knows God and keeps not his commandments is a Lyar. 1 John 2. 4. and he that Sinneth hath not seen him neither known him, 1 John 3. 6. Nor herd of him it seems by the Text Here:
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that the Scripture does not suppose them guilty of it, but does choose to word it thus, they hear not: A sharp rebuke for them all whose Religion is much hearing without doing;
that the Scripture does not suppose them guilty of it, but does choose to word it thus, they hear not: A sharp rebuke for them all whose Religion is much hearing without doing;
the men whose Soul dwells in their Ear, and that dwells by the Pulpit, that these should be adjudged as men that never heard; and so they shall in every respect indeed,
the men whose Soul dwells in their Ear, and that dwells by the Pulpit, that these should be adjudged as men that never herd; and so they shall in every respect indeed,
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Where I note Secondly, that our Saviour does not intend here to commit Prophecy and Miracles, and set them one against the other, to shew which were most efficacious in begetting Faith;
Where I note Secondly, that our Saviour does not intend Here to commit Prophecy and Miracles, and Set them one against the other, to show which were most efficacious in begetting Faith;
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for predictions being Gods exerting of his Omniscience, as raising from dead is the exerting of his Omnipotence, the one a miracle of Knowledge, as the other is of Power, Prophecy therefore is not to be oppos'd to Miracle, because it works meerly as one;
for predictions being God's exerting of his Omniscience, as raising from dead is the exerting of his Omnipotence, the one a miracle of Knowledge, as the other is of Power, Prophecy Therefore is not to be opposed to Miracle, Because it works merely as one;
Thy Brethren being Jews have Moses and the Prophets, those contain all the motives of Repentance, Gods Commands, his Promises, and Threats; even Heaven and Hell as themselves confess, all these have been confirm'd already by great Miracles,
Thy Brothers being jews have Moses and the prophets, those contain all the motives of Repentance, God's Commands, his Promises, and Treats; even Heaven and Hell as themselves confess, all these have been confirmed already by great Miracles,
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and as such have been long since received by the whole Jewish Church, with so immoveable an opinion of the truth of them, that there needs no new Miracle to give accession of credit to them.
and as such have been long since received by the Whole Jewish Church, with so immoveable an opinion of the truth of them, that there needs no new Miracle to give accession of credit to them.
Man's nature is not capable of any other kinds, for he can act but from his affections, or his Reason; all which are baited to the height by those motives they have;
Man's nature is not capable of any other Kinds, for he can act but from his affections, or his Reason; all which Are baited to the height by those motives they have;
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the Understanding and the appetite whether it love, or hate, or hope, or fear, (which set on work whatever we perform) all these I say Heaven and Hell are object for even to the utmost possibility of motion;
the Understanding and the appetite whither it love, or hate, or hope, or Fear, (which Set on work whatever we perform) all these I say Heaven and Hell Are Object for even to the utmost possibility of motion;
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belief being the application of those active motives to their work, but all the strength to act being in those motives themselves; all I mean in opposition to the miracle. I know that there are other strengths of Grace, but those do help as well the Miracle as Motive;
belief being the application of those active motives to their work, but all the strength to act being in those motives themselves; all I mean in opposition to the miracle. I know that there Are other strengths of Grace, but those do help as well the Miracle as Motive;
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those have influence on the believing too, by their exciting and assisting: (But this strength which may be common to both is not to be considered when one vies with the other:) What therefore shall he go for who can give no new motives nor strength to those they have.
those have influence on the believing too, by their exciting and assisting: (But this strength which may be Common to both is not to be considered when one vies with the other:) What Therefore shall he go for who can give no new motives nor strength to those they have.
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If any should not be confirm'd enough in that which Moses and the Prophets say, how shall they be convinc't that this Ghost is of more credit than they were? but if he should be so far heeded,
If any should not be confirmed enough in that which Moses and the prophets say, how shall they be convinced that this Ghost is of more credit than they were? but if he should be so Far heeded,
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although acknowledged with that veneration which the Jews receive Moses with, whose credit they themselves do say no Miracle can be wrought so great as to be able to add to, or diminish from:
although acknowledged with that veneration which the jews receive Moses with, whose credit they themselves do say no Miracle can be wrought so great as to be able to add to, or diminish from:
Indeed 'tis possible that the surprize of such a Miracle just as any other suddain and amazing accident may make a man consider, what though he did afore believe,
Indeed it's possible that the surprise of such a Miracle just as any other sudden and amazing accident may make a man Consider, what though he did afore believe,
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Long Bills of mortality, and sad knells, and dreadful passing-bells, these are all messengers from the dead, that come posting to us swift a Gods Arrows: And one would think we should take notice of their message, hear them when they passe so near us,
Long Bills of mortality, and sad knells, and dreadful passing-bells, these Are all messengers from the dead, that come posting to us swift a God's Arrows: And one would think we should take notice of their message, hear them when they pass so near us,
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wherefore should not an Army of such Carcasses become as moving as one Ghost? should Lazarus come forth with all his sores, they would not be so terrible as these carbuncles and ulcers of the Plague: And the destroying Angel out of Heaven with his Sword drawn, one would expect, should be as efficacious as a Preacher out of Abrahams Bosom.
Wherefore should not an Army of such Carcases become as moving as one Ghost? should Lazarus come forth with all his sores, they would not be so terrible as these carbuncles and ulcers of the Plague: And the destroying Angel out of Heaven with his Sword drawn, one would expect, should be as efficacious as a Preacher out of Abrahams Bosom.
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Men have the same security as to their sins which they had in the freest times, whatever fears possess them, they are not the fears of God, those that make men depart from evil, none of those that fright into Repentance;
Men have the same security as to their Sins which they had in the Freest times, whatever fears possess them, they Are not the fears of God, those that make men depart from evil, none of those that fright into Repentance;
we have no Religious cares upon us now more than at other times, but Vice as if that also had a Sanctuary under the Lords wings, and might retire under his feathers to be safe, dreads no Terrours of the Night, nor Arrows of the Day, but walks as open and as unconcern'd as ever.
we have no Religious Cares upon us now more than At other times, but Vice as if that also had a Sanctuary under the lords wings, and might retire under his Feathers to be safe, dreads no Terrors of the Night, nor Arrows of the Day, but walks as open and as unconcerned as ever.
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would not an horrour seize you at that sight? and the same frost possesse you but to hear him? and yet his madness is his excuse, and his disease his Innocence.
would not an horror seize you At that sighed? and the same frost possess you but to hear him? and yet his madness is his excuse, and his disease his Innocence.
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Should we see one that had no other madness, no other sickness but his sin do thus, would it not be more horrid? and is it not the same to see a Nation as it were upon its Death-bed, visited with all the treasures of Gods Plagues, his tokens on it,
Should we see one that had no other madness, no other sickness but his since do thus, would it not be more horrid? and is it not the same to see a nation as it were upon its Deathbed, visited with all the treasures of God's Plagues, his tokens on it,
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and every place and man in fearful expectations, and yet no allay of Vice? Wickednesse as outragious as ever? while it is thus, with what face can we beg of God to keep from us this Plague and grievous sicknesse? when we do onely mean to make this use of such indulgence, to cherish another Plague in our own hearts? What can we say to prove it would not be a mercy to us to be suddenly cut off,
and every place and man in fearful Expectations, and yet no allay of Vice? Wickedness as outrageous as ever? while it is thus, with what face can we beg of God to keep from us this Plague and grievous sickness? when we do only mean to make this use of such indulgence, to cherish Another Plague in our own hearts? What can we say to prove it would not be a mercy to us to be suddenly Cut off,
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What answer do we make to all these Messengers of Death that come so thick about us? what do we that may justifie Gods care in sending us so many warnings? But 'tis no Wonder if the onely neighbourhood of Death have not been able to prevail upon us;
What answer do we make to all these Messengers of Death that come so thick about us? what do we that may justify God's care in sending us so many Warnings? But it's no Wonder if the only neighbourhood of Death have not been able to prevail upon us;
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or by some sad Accident cast to the very brink of Death, so as the Grave seemed to begin to take possession of him? and all his hopes sickned and dy'd? so, that recovery from that condition may be well,
or by Some sad Accident cast to the very brink of Death, so as the Grave seemed to begin to take possession of him? and all his hope's sickened and died? so, that recovery from that condition may be well,
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when God's Tribunall seemed to be within his view, and Hell to gape for him as wide as the Grave, both opening to receive their parts of him at the same time,
when God's Tribunal seemed to be within his view, and Hell to gape for him as wide as the Grave, both opening to receive their parts of him At the same time,
and himself ready to divide himself into those two sad Habirations? With what effectuall Sermon will he then Preach to himself against his sins? and that you may be sure shall work upon him;
and himself ready to divide himself into those two sad Habirations? With what effectual Sermon will he then Preach to himself against his Sins? and that you may be sure shall work upon him;
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And then what hopes is there in this mistaken Method? when we see men come themselves from the Dead unto themselves, yet cannot make themselves Repent.
And then what hope's is there in this mistaken Method? when we see men come themselves from the Dead unto themselves, yet cannot make themselves repent.
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as I am confident the resolutions of it did in that sad dying state? are not some men as violent in those wicked practises that merited our former Ruine? and others in those cursed Principles that did inflict it,
as I am confident the resolutions of it did in that sad dying state? Are not Some men as violent in those wicked practises that merited our former Ruin? and Others in those cursed Principles that did inflict it,
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as they ever were? 'tis said by many that have evil will at Sion (and it is our concern to take a care they speak not truth) that in the Church some that are risen up again have still the silence of the Grave upon them, and are as dumb,
as they ever were? it's said by many that have evil will At Sion (and it is our concern to take a care they speak not truth) that in the Church Some that Are risen up again have still the silence of the Grave upon them, and Are as dumb,
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or lucid interval of former madnesse, have their hands ready not onely to tear off the hair, the unessential accessary beauties of the Body of the Church and State,
or lucid interval of former madness, have their hands ready not only to tear off the hair, the unessential accessary beauty's of the Body of the Church and State,
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and infection about us? Yea more contracted Stench and Putresaction? such as Death and the Grave do add? and coming from the dead we will not yet part with these,
and infection about us? Yea more contracted Stench and Putrefaction? such as Death and the Grave do add? and coming from the dead we will not yet part with these,
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SERMON XII. CHRIST-CHURCH IN OXFORD. Decemb. 31. 1665. LUKE II. part of the 34. vers. Behold this Child is set for the Fall and Rising again of many in Israel,
SERMON XII. CHRIST CHURCH IN OXFORD. December 31. 1665. LUKE II part of the 34. vers. Behold this Child is Set for the Fallen and Rising again of many in Israel,
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If to bring forth one that is to be a large Destruction, if to be delivered of a Child that must be for the Fall of many, and the killing of the Mother's self, be blessed; if Swords and Ruins be Comforts,
If to bring forth one that is to be a large Destruction, if to be Delivered of a Child that must be for the Fallen of many, and the killing of the Mother's self, be blessed; if Swords and Ruins be Comforts,
But if this be to Blesse, what is it to forespeak and abode ill? Yet however ominous and fatal the words are, they give us the event and the design too of the Blessed Incarnation of the Son of God, the Child of this Text and of this Season:
But if this be to Bless, what is it to forespeak and Abided ill? Yet however ominous and fatal the words Are, they give us the event and the Design too of the Blessed Incarnation of the Son of God, the Child of this Text and of this Season:
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And must we celebrate this Child too like that Calf, because he was born among Brutes? And must his Votaries also be of the Herd? And he live and be worship'd alwayes in a Stable? Because God became Man, must Men therefore become Beasts? Is it fit to honour that Child with Iniquity and Loosnesse, that did come into the World upon designs of Holinesse, to settle a most strict Religion? Nothing can be more incongruous than this;
And must we celebrate this Child too like that Calf, Because he was born among Brutus's? And must his Votaries also be of the Heard? And he live and be worshipped always in a Stable? Because God became Man, must Men Therefore become Beasts? Is it fit to honour that Child with Iniquity and Looseness, that did come into the World upon designs of Holiness, to settle a most strict Religion? Nothing can be more incongruous than this;
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and the Plenties, and the Sports of one, who as to these things keep a Christmass all your life, this Season as it does not seem to challenge those things to it self peculiarly,
and the Plenties, and the Sports of one, who as to these things keep a Christmass all your life, this Season as it does not seem to challenge those things to it self peculiarly,
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and his Life answerable to it shall be so mean and poor, and his Death so full of shame and curse, that these shall prove a scandal to his People, who shall be offended at them;
and his Life answerable to it shall be so mean and poor, and his Death so full of shame and curse, that these shall prove a scandal to his People, who shall be offended At them;
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They that seem'd to know whence did upbraid him with it, Is not this the Carpenter? And therefore with a deal of scorn they question, Do any of the Rulers or the Pharisees believe in him? Yea Christ himself knew this would be so great, a Scandal, that in the 11 Chapter of S. Mathew, in the close of many Miracles which he wrought on purpose to demonstrate he was the Messiah, he adds vers. 6. and blessed is he that shall not be offended in me.
They that seemed to know whence did upbraid him with it, Is not this the Carpenter? And Therefore with a deal of scorn they question, Do any of the Rulers or the Pharisees believe in him? Yea christ himself knew this would be so great, a Scandal, that in the 11 Chapter of S. Matthew, in the close of many Miracles which he wrought on purpose to demonstrate he was the Messiah, he adds vers. 6. and blessed is he that shall not be offended in me.
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And really, that the Kingdom of the Messiah, which the Prophets did expresse in terms as high as their own Extasies and Raptures, in transported words,
And really, that the Kingdom of the Messiah, which the prophets did express in terms as high as their own Ecstasies and Raptures, in transported words,
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as if it vied with Gods Dominion, both for extent and for duration, should prove at last an Empire onely over twelve poor Fishermen and Publicans, and one of them a Traytor too:
as if it vied with God's Dominion, both for extent and for duration, should prove At last an Empire only over twelve poor Fishermen and Publicans, and one of them a Traitor too:
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And that He that was born this King, should be born in a Stable; while he liv'd that he should not have an hole to put his Head in, nor his Corps in when he died, but his Grave too must be Charity; this would startle any that did wait for the Redemption of Israel in those glorious expresses which the Prophets trac't it out in.
And that He that was born this King, should be born in a Stable; while he lived that he should not have an hold to put his Head in, nor his Corpse in when he died, but his Grave too must be Charity; this would startle any that did wait for the Redemption of Israel in those glorious Expresses which the prophets traced it out in.
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He was made the Child of Man, that you might be made Sons of God; it was to pay the price of your Redemption that he so emptied himself; thus he valued you;
He was made the Child of Man, that you might be made Sons of God; it was to pay the price of your Redemption that he so emptied himself; thus he valued you;
For whatever that were, yet those Miracles that made the Devils to confesse him, brought conviction enough to make Jews inexcusable. And it was obvious to observe, that He who fed five thousand with five Loaves and two Fishes, till they left more than was set before them, needed not to be in a condition of want or meanness,
For whatever that were, yet those Miracles that made the Devils to confess him, brought conviction enough to make jews inexcusable. And it was obvious to observe, that He who fed five thousand with five Loaves and two Fish, till they left more than was Set before them, needed not to be in a condition of want or meanness,
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God, that when be brought this first begotten Son into the World, said, Let all the Angels of God worship him, might have put him into an estate which all Mankind most readily would have done homage to:
God, that when be brought this First begotten Son into the World, said, Let all the Angels of God worship him, might have put him into an estate which all Mankind most readily would have done homage to:
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As easily have drest his Person with a blaze of Pomp and Splendor, as his Birthday with a Star; if there had not been necessity it should be otherwise. And such there was.
As Easily have dressed his Person with a blaze of Pomp and Splendour, as his Birthday with a Star; if there had not been necessity it should be otherwise. And such there was.
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but did even cry for Reformation, and when the Doctrine that must come to give the Rules of this Reformation, was not onely to wage War with Flesh and Blood, with those desires which Constitution gives,
but did even cry for Reformation, and when the Doctrine that must come to give the Rules of this Reformation, was not only to wage War with Flesh and Blood, with those Desires which Constitution gives,
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for Vice was then the Worship of the world, Sins had their Temples, Theft its Deity, and Drunkennesse its God, Adultery had many, and to prostitute their bodies was most sacred, and their very Altar-fires did kindle these foul heats, whence Uncleannesse is so often call'd Idolatry in Scripture:
for Vice was then the Worship of the world, Sins had their Temples, Theft its Deity, and drunkenness its God, Adultery had many, and to prostitute their bodies was most sacred, and their very Altar fires did kindle these foul heats, whence Uncleanness is so often called Idolatry in Scripture:
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When it was thus, the Doctrine that must come to oppose, controul, reform all this, must come either arm'd with Fire and Sword, design to settle it self by Conquest, or come in a way of Meeknesse and of suffering: The first of these Religion cannot possibly design,
When it was thus, the Doctrine that must come to oppose, control, reform all this, must come either armed with Fire and Sword, Design to settle it self by Conquest, or come in a Way of Meekness and of suffering: The First of these Religion cannot possibly Design,
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and hope to get a Conquest over thoughts, and put a Mind in Chains, and force a man to will against his will. All such motives are incompetent to demonstrate Doctrines;
and hope to get a Conquest over thoughts, and put a Mind in Chains, and force a man to will against his will. All such motives Are incompetent to demonstrate Doctrines;
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Therefore that Religion, that must oppose the Customes and the Powers of the World, upon Principles of Reason and Religion, must do it by Innocence and Patience, by doing good, (and which was necessary,
Therefore that Religion, that must oppose the Customs and the Powers of the World, upon Principles of Reason and Religion, must do it by Innocence and Patience, by doing good, (and which was necessary,
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And by this means they must shew the world that their Religion did bring in a better hope than that, which all the profits, pleasures, glories of this World can entertain and flatter.
And by this means they must show the world that their Religion did bring in a better hope than that, which all the profits, pleasures, Glories of this World can entertain and flatter.
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They knew that to put themselves into Christ's Service and Religion, was the same thing as to set themselves aside for spoyl and Rapine, dedicate themselves to Poverty and Scorn, to Racks,
They knew that to put themselves into Christ's Service and Religion, was the same thing as to Set themselves aside for spoil and Rapine, dedicate themselves to Poverty and Scorn, to Racks,
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In fine, they became Christians so, as if they had been Candidates of death, and onely made themselves Apprentises of Martyrdom. Now if it were not possible it should be otherwise than thus,
In fine, they became Christians so, as if they had been Candidates of death, and only made themselves Apprentices of Martyrdom. Now if it were not possible it should be otherwise than thus,
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as the world stood, then it was necessary that the Captain of Salvation should lead on, go before this noble Army of Martyrs; if it were necessary that they must leave all who followed him, then it was not possible that he should be here in a state of Plenty, Splendor, and Magnificence; but of Poverty, and Meannesse;
as the world stood, then it was necessary that the Captain of Salvation should led on, go before this noble Army of Martyrs; if it were necessary that they must leave all who followed him, then it was not possible that he should be Here in a state of Plenty, Splendour, and Magnificence; but of Poverty, and Meanness;
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To give which Example was, it seems, of more necessity, than by being born in Royal Purple, to prevent the fall of many in Israel, who for his condition despis'd him.
To give which Exampl was, it seems, of more necessity, than by being born in Royal Purple, to prevent the fallen of many in Israel, who for his condition despised him.
and with a low condition, by telling them this Birth hath consecrated meannesse, that we must not scorn those things in which our God did choose to be install'd;
and with a low condition, by telling them this Birth hath consecrated meanness, that we must not scorn those things in which our God did choose to be installed;
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When of all the Virgins of that People, which God had to choose one out to overshadow, and impregnate with the Son of God, he chose one of the meanest, (for he hath regarded the low estate of his Handmaiden, said she,) and one of the poorest too,
When of all the Virgins of that People, which God had to choose one out to overshadow, and impregnate with the Son of God, he chosen one of the Meanest, (for he hath regarded the low estate of his Handmaiden, said she,) and one of the Poorest too,
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and laid in a Manger: As if the Manger were sufficient testimony to the Christ, and this great meannesse were an evidence 'twas the Messiah. From all these together, we may easily discover what the temper is of Christianity. You see here the Institution of your Order:
and laid in a Manger: As if the Manger were sufficient testimony to the christ, and this great meanness were an evidence 'twas the Messiah. From all these together, we may Easily discover what the temper is of Christianity. You see Here the Institution of your Order:
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the First born of the Sons of God, born but to such and Fstate. And what is so original to the Religion, what was born and bred with it, cannot easily be divided from it.
the First born of the Sons of God, born but to such and Estate. And what is so original to the Religion, what was born and bred with it, cannot Easily be divided from it.
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Neither can it ever otherwise be entertain'd in the heart of any man, but with poverty of spirit, with neglect of all the scorns, and the Calamities, yea,
Neither can it ever otherwise be entertained in the heart of any man, but with poverty of Spirit, with neglect of all the scorns, and the Calamities, yea,
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and all the gaudy glorys of this World, with that unconcernednesse for it, that indifference and simple innocence that is in Children. He that receiveth not the Kingdom of Heaven as a little Child, cannot enter thereinto, saith Christ:
and all the gaudy glorys of this World, with that unconcernedness for it, that indifference and simple innocence that is in Children. He that receives not the Kingdom of Heaven as a little Child, cannot enter thereinto, Says christ:
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Would you see what Humility and lowliness becomes a Christian? see the God of Christians on his Royal Birth day. A Person of the Trinity, that he may take upon him our Religion, takes upon him the form of a Servant;
Would you see what Humility and lowliness becomes a Christian? see the God of Christians on his Royal Birth day. A Person of the Trinity, that he may take upon him our Religion, Takes upon him the from of a Servant;
then to see the great Lord of Heaven become a litte one, and Man that's lesse then nothing magnifie himself? to see Divinity empty it self, and him that is a worm, swell and be puffed up? to see the Son of God descend from Heaven,
then to see the great Lord of Heaven become a litte one, and Man that's less then nothing magnify himself? to see Divinity empty it self, and him that is a worm, swell and be puffed up? to see the Son of God descend from Heaven,
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as if they would invade that Throne which he came down from? and as if they also were set for the fall of many, throwing every body down that but stands neer them, either in their way or prospect? Would you see how little value all those interests that recommend this World, are of to Christians? see the Founder of them choose the opposite extream:
as if they would invade that Throne which he Come down from? and as if they also were Set for the fallen of many, throwing every body down that but Stands near them, either in their Way or prospect? Would you see how little valve all those interests that recommend this World, Are of to Christians? see the Founder of them choose the opposite extreme:
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whensoever indeed they are not reconcilable with Innocence, Sincerity, and Ingenuity. It was the want of this disposition and temper that did make the Jews reject our Saviour.
whensoever indeed they Are not reconcilable with Innocence, Sincerity, and Ingenuity. It was the want of this disposition and temper that did make the jews reject our Saviour.
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They could not endure to think of a Religion that would not promise them to fill their basket, and to set them high above all Nations of the Earth, and whose appearance was not great and splendid,
They could not endure to think of a Religion that would not promise them to fill their basket, and to Set them high above all nations of the Earth, and whose appearance was not great and splendid,
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but lookt thin and maigre, and whose Principles and Promises shew'd like the Curses of their Law, call'd for sufferings, and did promise persecution; therefore they rejected him that brought it,
but looked thin and maigre, and whose Principles and Promises showed like the Curses of their Law, called for sufferings, and did promise persecution; Therefore they rejected him that brought it,
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2. This Child is for the fall of many by the holinesse of his Religion: while the strictnesse of the Doctrine which he brings, by reason of mens great propensions to wickednesse,
2. This Child is for the fallen of many by the holiness of his Religion: while the strictness of the Doctrine which he brings, by reason of men's great propensions to wickedness,
As if his being a NONLATINALPHABET for an Ensign lifted up, a Standard for all Nations; were not for them to betake themselves to, but to level all their batteries against.
As if his being a for an Ensign lifted up, a Standard for all nations; were not for them to betake themselves to, but to level all their batteries against.
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Nay Majesty, when it was most severe and pious, never yet could guard Religion from these scorns. David, that great and holy King, sayes of himself, I wept and chastned my self with fasting,
Nay Majesty, when it was most severe and pious, never yet could guard Religion from these scorns. David, that great and holy King, Says of himself, I wept and chastened my self with fasting,
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and the Drunkards made Songs upon me. Sure these jolly men are not companions to those Angels, in whose presence there is joy over one sinner that repenteth;
and the Drunkards made Songs upon me. Sure these jolly men Are not Sodales to those Angels, in whose presence there is joy over one sinner that Repenteth;
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But that we may be sure it never will be otherwise, S. Peter tells us, That in the last dayes there shall come scoffers, walking after their own lusts.
But that we may be sure it never will be otherwise, S. Peter tells us, That in the last days there shall come scoffers, walking After their own Lustiest.
for those scoffers are come in power and great glory. The Psalmist tells us of a Chair of Scorners, as if these were the onely men that speak ex cathedra: And sure scoffs and taunts at Religion are the onely things that may be talk'd with confidence, aloud: They imprint an Authority on what is said,
for those scoffers Are come in power and great glory. The Psalmist tells us of a Chair of Scorner's, as if these were the only men that speak ex Cathedram: And sure scoffs and taunts At Religion Are the only things that may be talked with confidence, aloud: They imprint an authority on what is said,
Hence they gain degrees; commence ingenious as they border on these Atheistical and irreligious Blasphemies; and when it is pure scorn, then it is in the Chair. But it stayes not there;
Hence they gain Degrees; commence ingenious as they border on these Atheistical and irreligious Blasphemies; and when it is pure scorn, then it is in the Chair. But it stays not there;
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This is that our Saviour himself found, Light, saith he, is come into the World, and men loved Darknesse rather than the Light, because their deeds were evil.
This is that our Saviour himself found, Light, Says he, is come into the World, and men loved Darkness rather than the Light, Because their Deeds were evil.
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And he said of the Pharisees, They repented not that they might believe, as knowing it impossible that they could venture to believe that Doctrine which condemn'd those courses that they would not repent of.
And he said of the Pharisees, They repented not that they might believe, as knowing it impossible that they could venture to believe that Doctrine which condemned those courses that they would not Repent of.
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And if I should affirm, that it is nothing else but mens unwillingnesse to be obliged to those things, which if there be a God, and a Religion which this Child was set to institute, they must account themselves obliged to;
And if I should affirm, that it is nothing Else but men's unwillingness to be obliged to those things, which if there be a God, and a Religion which this Child was Set to institute, they must account themselves obliged to;
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I should have for proof of this, not only the late instance of a Nation in the Indies; which, by institution of the Portugals, was easily perswaded to embrace the Christian Creed,
I should have for proof of this, not only the late instance of a nation in the Indies; which, by Institution of the Portugals, was Easily persuaded to embrace the Christian Creed,
but when they were required to lead their lives according to Christs Precepts, and renounce their Heathen Licences, they chose rather to renounce their Creed and Saviour, and returned instantly to their indulgent Heathenisme. But to this experience, give me leave to add this Reason, that it is not the Difficulty of the Misteries of Faith, and their being above our Comprehension, which makes them not to be receiv'd;
but when they were required to led their lives according to Christ Precepts, and renounce their Heathen Licences, they chosen rather to renounce their Creed and Saviour, and returned instantly to their indulgent Heathenism. But to this experience, give me leave to add this Reason, that it is not the Difficulty of the Mysteres of Faith, and their being above our Comprehension, which makes them not to be received;
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For in the very Sphere of Reason, within the lines and measures of her own Infallibility, in things of which she does assure her self by diagrams and sense, yet she is as much amaz'd,
For in the very Sphere of Reason, within the lines and measures of her own Infallibility, in things of which she does assure her self by diagrams and sense, yet she is as much amazed,
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as at those objects in the highest and remotest Regions of Faith; and Mathematicks hath her Paradoxes that stand in as great danger of a contradiction as any of Religions Mysteries;
as At those objects in the highest and Remotest Regions of Faith; and Mathematics hath her Paradoxes that stand in as great danger of a contradiction as any of Religions Mysteres;
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while Reason cannot cape what she demonstrates, but is to seek how those things can be possible which she proves most certain; and they are incomprehensible to her,
while Reason cannot cape what she demonstrates, but is to seek how those things can be possible which she Proves most certain; and they Are incomprehensible to her,
those very things he must and does acknowledge in the being of the World, if that either be it self Eternal (as the Atheist of the Peripatetick Tribe will have it) or else if its atomes, out of which it was concreted, were: (As those of Epicurus herd assert.) In a word,
those very things he must and does acknowledge in the being of the World, if that either be it self Eternal (as the Atheist of the Peripatetic Tribe will have it) or Else if its Atoms, out of which it was concreted, were: (As those of Epicurus heard assert.) In a word,
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but if there be a Being that is not in motion, and by consequence, not subject to the laws of our time, all these knots unty themselves, those difficulties vanish and have no place:
but if there be a Being that is not in motion, and by consequence, not Subject to the laws of our time, all these knots untie themselves, those difficulties vanish and have no place:
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But to say no more than I have shewed, there being the same Difficulties,) in the Atheist's hypothesis as in the other, 'tis apparent, not the difficulties of belief, but practise, make him fix upon his own against the common notions of the World.
But to say no more than I have showed, there being the same Difficulties,) in the Atheist's hypothesis as in the other, it's apparent, not the difficulties of belief, but practise, make him fix upon his own against the Common notions of the World.
And it is most evident, that because men do not love the Precepts of Religion would not have them be their duty, therefore they would have the Doctrines of it not be truths; and in this they are the Disciples onely of their Lusts,
And it is most evident, that Because men do not love the Precepts of Religion would not have them be their duty, Therefore they would have the Doctrines of it not be truths; and in this they Are the Disciples only of their Lustiest,
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Where Vice most abounds, though it be wilful, and men persevere in it, they are so far from finding any reason to fall off from him, or from his Gospel for this, that they therefore take the faster hold of it, rely upon Him with the bolder, stronger confidence. As if good old Simeon were mistaken,
Where Vice most abounds, though it be wilful, and men persevere in it, they Are so Far from finding any reason to fallen off from him, or from his Gospel for this, that they Therefore take the faster hold of it, rely upon Him with the bolder, Stronger confidence. As if good old Simeon were mistaken,
Because they could not bear those his hard sayings, to pull out the lust and the Eye too; cast away the treasures of unrighteousnesse, and the right hand that receives them also;
Because they could not bear those his hard sayings, to pull out the lust and the Eye too; cast away the treasures of unrighteousness, and the right hand that receives them also;
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Tis possible indeed that the new Christian'd Indians might believe themselves oblig'd to lead their lives according to the Vow that they had made in Baptisme, knew not how to live a contradiction, to be Christian Pagans; therefore they thought it absolutely necessary to renounce the one;
This possible indeed that the new Christianized Indians might believe themselves obliged to led their lives according to the Voelli that they had made in Baptism, knew not how to live a contradiction, to be Christian Pagans; Therefore they Thought it absolutely necessary to renounce the one;
Our deeds of Night have learnt to face both Sun and Men, yea and face the Sun of Righteousnesse, and the light of those flames that are to receive them.
Our Deeds of Night have learned to face both Sun and Men, yea and face the Sun of Righteousness, and the Light of those flames that Are to receive them.
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for thinking it impossible they could assent to what he did affirm, except they would consent to what he did Command, He therefore thought they were not able to Believe,
for thinking it impossible they could assent to what he did affirm, except they would consent to what he did Command, He Therefore Thought they were not able to Believe,
But there is nothing difficult in this to us, who at the same time, are so perfectly resolv'd that every threat of Gospel is so Divine truth, as that we assure our selves, that we could be content to dye Martyrs to the truth of them, rather than renounce one tittle of them;
But there is nothing difficult in this to us, who At the same time, Are so perfectly resolved that every threat of Gospel is so Divine truth, as that we assure our selves, that we could be content to die Martyrs to the truth of them, rather than renounce one tittle of them;
This our Saviour does affirm, S. John 3. 19. This is the Condemnation that Light came into the World, &c. This does aggravate the guilt, and Sentence.
This our Saviour does affirm, S. John 3. 19. This is the Condemnation that Light Come into the World, etc. This does aggravate the guilt, and Sentence.
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We were fal'n before indeed in Adam: And I dare not undertake to be so learned to say whether; to determine with some men that was but a fall from Paradise into the Grave, and we were forfeit to Death onely: But I may adventure to affirm, that in the second Adam, sinners finally impenitent shall fall much farther than we did in the first Adam: Now their pit shall have no bottom, but this light that came to lighten them, shall be to them consuming fire and everlasting burnings. And all reason in the world.
We were fallen before indeed in Adam: And I Dare not undertake to be so learned to say whither; to determine with Some men that was but a fallen from Paradise into the Grave, and we were forfeit to Death only: But I may adventure to affirm, that in the second Adam, Sinners finally impenitent shall fallen much farther than we did in the First Adam: Now their pit shall have no bottom, but this Light that Come to lighten them, shall be to them consuming fire and everlasting burnings. And all reason in the world.
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and defie those methods, that he makes use of to raise us from our Fall, it is apparent we provoke and choose deeper ruine; this refusal hath in it such desperate malignity,
and defy those methods, that he makes use of to raise us from our Fallen, it is apparent we provoke and choose Deeper ruin; this refusal hath in it such desperate malignity,
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'Tis but a small thing to say, that they who Stumble at this Rock of their Salvation, spurning at it by their wilful disobedience, that these make an infinite masse of loving-kindnesse to be lost upon them,
It's but a small thing to say, that they who Stumble At this Rock of their Salvation, spurning At it by their wilful disobedience, that these make an infinite mass of Lovingkindness to be lost upon them,
The condition they were forfeit to before by reason of their breach of the first Covenant was advantage, comfortable in comparison of that which Christ does put them in:
The condition they were forfeit to before by reason of their breach of the First Covenant was advantage, comfortable in comparison of that which christ does put them in:
This Child is set for the fall of many, even by Gods direct appointment; for saith Grotius, Accedo ii• qui 〈 ◊ 〉 non nudum eventum sed & consilium Dei signifie•••.
This Child is Set for the fallen of many, even by God's Direct appointment; for Says Grotius, Accedo ii• qui 〈 ◊ 〉 non Nudum Eventum sed & consilium Dei signifie•••.
but counted it a mean pedautick thing, and all its Rules and Laws unreasonable servitude, these loose men would certainly reject Him and his Doctrines, which were so severe and strict, That those who did pretend:
but counted it a mean pedautick thing, and all its Rules and Laws unreasonable servitude, these lose men would Certainly reject Him and his Doctrines, which were so severe and strict, That those who did pretend:
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friendship for Vertue, and a service for Religion, but withal must be allowed to maintain correspondence with the World, seek the Honours and advantages of Earth,
friendship for Virtue, and a service for Religion, but withal must be allowed to maintain correspondence with the World, seek the Honours and advantages of Earth,
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and will trespasse on Religion where it enterferes with these, break with Virtue when their interests cannot consist with it, that these false hypocritical pretenders, should be offended with the mean conditions of this Child, and of his followers in this World,
and will trespass on Religion where it interferes with these, break with Virtue when their interests cannot consist with it, that these false hypocritical pretenders, should be offended with the mean conditions of this Child, and of his followers in this World,
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could he then design that Gift to be the Ruine of the greatest part of men? This Child, Simeon said but just before my Text, is Gods Salvation, which he had prepared before all people;
could he then Design that Gift to be the Ruin of the greatest part of men? This Child, Simeon said but just before my Text, is God's Salvation, which he had prepared before all people;
and does he now say God hath set him for their fall? The Angels preached this was a Birth that brought glad tydings of great joy that should be to all people;
and does he now say God hath Set him for their fallen? The Angels preached this was a Birth that brought glad tidings of great joy that should be to all people;
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tenders it upon condition of accepting and amending: Which if they despise, and prefer Hell before Repentance, choose sin rather than Gods blessed retributions, 'tis but reason to deny them what they will not have, and let them take their chosen Ruine; to will their Judgment which they will themselves; set and ordein Him to be that to them, which themselves do ordein, and make him to be to themselves. So S. Peter sayes expresly:
tenders it upon condition of accepting and amending: Which if they despise, and prefer Hell before Repentance, choose sin rather than God's blessed retributions, it's but reason to deny them what they will not have, and let them take their chosen Ruin; to will their Judgement which they will themselves; Set and ordain Him to be that to them, which themselves do ordain, and make him to be to themselves. So S. Peter Says expressly:
Disobedience, where it is obdurate, alters so the temper of our God, that it makes Him who swears he would not have the Sinner dye, yet set out his Son to make such sinners fall into eternal Death.
Disobedience, where it is obdurate, alters so the temper of our God, that it makes Him who swears he would not have the Sinner die, yet Set out his Son to make such Sinners fallen into Eternal Death.
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Makes Judgment triumph over Mercy, even in the great contrivances and executions of that Mercy; and while God was plotting an Incarnation for the everlasting Safety of Mankind, prevails with him to decree Ruins by the means of that Salvation; to Decree even in the midst of all those strivings of his Mercies, that that Issue of his kindnesse should be for the fall of such as they.
Makes Judgement triumph over Mercy, even in the great contrivances and executions of that Mercy; and while God was plotting an Incarnation for the everlasting Safety of Mankind, prevails with him to Decree Ruins by the means of that Salvation; to decree even in the midst of all those strivings of his mercies, that that Issue of his kindness should be for the fallen of such as they.
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Oh! let such consider, whether they are likely to escape that which is set and ordein'd for them by God? Whether they can hope for a Redemption, when the onely great Redeemer is appointed for the Instrument of their Destruction; and God is so bent on their rui•e, that to purchase it he gives this Child his Son. Yea,
Oh! let such Consider, whither they Are likely to escape that which is Set and ordained for them by God? Whither they can hope for a Redemption, when the only great Redeemer is appointed for the Instrument of their Destruction; and God is so bent on their rui•e, that to purchase it he gives this Child his Son. Yea,
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yet the Ruin of such sinners, which he there beheld in his Sons Blood, was a delight to him, that also was a Sacrifice, and a sacrifice of a sweet smell to him.
yet the Ruin of such Sinners, which he there beheld in his Sons Blood, was a delight to him, that also was a Sacrifice, and a sacrifice of a sweet smell to him.
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For S. Paul sayes, We are unto God a sweet savour of Christ in them that perish, because we are the savour of Death unto death to them: As if their Brimstone did ascend like Incense, shed a persume up to God,
For S. Paul Says, We Are unto God a sweet savour of christ in them that perish, Because we Are the savour of Death unto death to them: As if their Brimstone did ascend like Incense, shed a presume up to God,
'Tis true indeed, This Child riding as in Triumph, in the midst of his Hosannas, when he saw one City whose fall he was set for on this very accompt;
It's true indeed, This Child riding as in Triumph, in the midst of his Hosannas, when he saw one city whose fallen he was Set for on this very account;
Blessed Saviour! hadst thou no Blood to shed for them? nothing but Tears? or didst thou weep to think thy very Bloodshed does but make their guilt more crimson, who refuse the mercy of that Bloodshed all the time that is offered? Sad is their state that can find no pity in the Tears of God, and remedilesse their Condition for whom all that the Son of God could do, was to weep over them, all that he did do for them, was to be for their fall;
Blessed Saviour! Hadst thou no Blood to shed for them? nothing but Tears? or didst thou weep to think thy very Bloodshed does but make their guilt more crimson, who refuse the mercy of that Bloodshed all the time that is offered? Sad is their state that can find no pity in the Tears of God, and remediless their Condition for whom all that the Son of God could do, was to weep over them, all that he did do for them, was to be for their fallen;
too sad a part indeed for Festival Solemnity, very improper for a Benedictus and Magnificat. To celebrate the greatest act of kindness the Almighty could design onely by the miseries it did occasion;
too sad a part indeed for Festival Solemnity, very improper for a Benedictus and Magnificat. To celebrate the greatest act of kindness the Almighty could Design only by the misery's it did occasion;
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but to the state wherein all Mankind, both in its nature and its Customes, lay ingulf•d, the state of Ignorance and sin: A state from which recovery is properly NONLATINALPHABET, a resurrection and a reviving in this Life,
but to the state wherein all Mankind, both in its nature and its Customs, lay ingulf•d, the state of Ignorance and since: A state from which recovery is properly, a resurrection and a reviving in this Life,
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Now to raise us from the death of sin into the life of Righteousnesse, by the amendment of our own lives, to recover us into a state of Vertue, is the thing this Child is said here to be set for.
Now to raise us from the death of since into the life of Righteousness, by the amendment of our own lives, to recover us into a state of Virtue, is the thing this Child is said Here to be Set for.
This was that which God thought worth an Incarnation: Neither was there any greater thing in the prospect of his everlasting Counsel, when he did decree his Son into the World,
This was that which God Thought worth an Incarnation: Neither was there any greater thing in the prospect of his everlasting Counsel, when he did Decree his Son into the World,
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To make men Reform their lives, was valued at the price of a Person of the Trinity. Piety and his Exi•anition, yea his Blood and Life, were set at the same rates;
To make men Reform their lives, was valued At the price of a Person of the Trinity. Piety and his Exi•anition, yea his Blood and Life, were Set At the same rates;
shining in his Doctrine and Example: How he sent more light, The fiery Tongues, Illuminations of the Holy Ghost to guid us in the ways of Piety: How he suffered Agonies and Death for sin to appale and fright us from it.
shining in his Doctrine and Exampl: How he sent more Light, The fiery Tongues, Illuminations of the Holy Ghost to guide us in the ways of Piety: How he suffered Agonies and Death for since to appall and fright us from it.
Besides all these, the Arts and Mesnage of his Providence, in preventing and following us by Mercies and by Judgments, importuning us, and timeing all his blessed Methods of Salvation to our most advantage.
Beside all these, the Arts and Menage of his Providence, in preventing and following us by mercies and by Judgments, importuning us, and timing all his blessed Methods of Salvation to our most advantage.
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Arts, God knows, too many, if they serve us onely to resist, and turn to wantonnesse and aggravation; if we make no other use of Grace but this, to sin against, and overcome all Grace,
Arts, God knows, too many, if they serve us only to resist, and turn to wantonness and aggravation; if we make no other use of Grace but this, to sin against, and overcome all Grace,
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and make it bolster Vice; by teaching it to be an incouragement to go on in it, from some hopes we entertain by reason of this Child, instead of doing that which he was set, Decreed to make us do.
and make it bolster Vice; by teaching it to be an encouragement to go on in it, from Some hope's we entertain by reason of this Child, instead of doing that which he was Set, Decreed to make us do.
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though never so little, happy execution of this great Decree, and that that which God ordein'd from all Eternity, upon such glorious and magnificent terms, were come to passe in any kind.
though never so little, happy execution of this great decree, and that that which God ordained from all Eternity, upon such glorious and magnificent terms, were come to pass in any kind.
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Now, certainly there are no evident signs of any great recovery this Child hath wrought among us, in the World that's now call'd Christian. After those Omnipotent inforcives to a vertuous life, which he did work out,
Now, Certainly there Are no evident Signs of any great recovery this Child hath wrought among us, in the World that's now called Christian. After those Omnipotent inforcives to a virtuous life, which he did work out,
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if we take a prospect of both Worlds, it would be hard to know which were the Heathen; and there would appear scarce any other notice of a Christ among us,
if we take a prospect of both World's, it would be hard to know which were the Heathen; and there would appear scarce any other notice of a christ among us,
And I am certain that you cannot shew me any Heathen Age outgoing ours, either in loosnesse and foul Esseminacies, or in sordidnesse and base injustice, or in frauds and falsenesse, or Malignity, hypocrisie, or treachery, or to name no more,
And I am certain that you cannot show me any Heathen Age outgoing ours, either in looseness and foul Esseminacies, or in sordidness and base injustice, or in frauds and falseness, or Malignity, hypocrisy, or treachery, or to name no more,
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and the little spark of Light within them, brake out through all obstructions into a glory of Goodnesse, to the wonder and Confusion of most Christians:
and the little spark of Light within them, brake out through all obstructions into a glory of goodness, to the wonder and Confusion of most Christians:
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because they never heard of Christ, whose Name and Merit 'tis most certain, is the onely thing that can give value and acceptance to mens best performances:
Because they never herd of christ, whose Name and Merit it's most certain, is the only thing that can give valve and acceptance to men's best performances:
But if this Child were set to raise us up from sin, and to establish stronger arguments for a good life than the Heathen ever heard of, more especial Divine engagements to vertue;
But if this Child were Set to raise us up from since, and to establish Stronger Arguments for a good life than the Heathen ever herd of, more especial Divine engagements to virtue;
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what censure will be past upon their Actions that know all those engagements and despise them? a sharper certainly unlesse to defie knowledge, and provoke against all Divine obligations, all that God could lay, shall prove more tollerable than to labour to obey without them, without knowing why.
what censure will be passed upon their Actions that know all those engagements and despise them? a sharper Certainly unless to defy knowledge, and provoke against all Divine obligations, all that God could lay, shall prove more tolerable than to labour to obey without them, without knowing why.
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We know that Name, and have it call'd upon us, and know too, that be that names that Name, (that calls himself a Christian, owns the being a retainer to the Holy Jesus) must depart from iniquity, otherwise it is no Name of Salvation to him,
We know that Name, and have it called upon us, and know too, that be that names that Name, (that calls himself a Christian, owns the being a retainer to the Holy jesus) must depart from iniquity, otherwise it is no Name of Salvation to him,
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In the first Chapter to the Romans we shall find, those Heathens, when they did neglect to follow the direction of that Light within them, by which they were able to discover in some measure the invisible things of God;
In the First Chapter to the Romans we shall find, those heathens, when they did neglect to follow the direction of that Light within them, by which they were able to discover in Some measure the invisible things of God;
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And when they ceast to hearken to their Reason, they soon fell into a reprobate sense. What was it else to change God into stocks and stones? and Worship into most abominable wickednesse? to make the Vilest creatures Deities? and the foulest actions Religion? to turn a disease into a God, and a sin into Devotion? a stupidity, which nothing else but Gods desertion and reasons too, could have betrayed them to, and made them guilty of.
And when they ceased to harken to their Reason, they soon fell into a Reprobate sense. What was it Else to change God into stocks and stones? and Worship into most abominable wickedness? to make the Vilest creatures Deities? and the Foulest actions Religion? to turn a disease into a God, and a since into Devotion? a stupidity, which nothing Else but God's desertion and Reasons too, could have betrayed them to, and made them guilty of.
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'Tis an amazing reflection, one would tremble to consider, how the Christian World does seem to hasten into that condition which S. Paul does there decipher:
It's an amazing reflection, one would tremble to Consider, how the Christian World does seem to hasten into that condition which S. Paul does there decipher:
Consider whether men do not declare they like not to retain God in their thoughts, when they endeavour to dispute and to deride him too out of the World!
Consider whither men do not declare they like not to retain God in their thoughts, when they endeavour to dispute and to deride him too out of the World!
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But if they can empty them of God and Christ, and their Religion, and make room, we may imagine easily whose Votaries they will be, that live as if they thought themselves unhappy that they had not liv'd in those good Pagan dayes, when they might have sinned with devotion, been most wickedly Religious,
But if they can empty them of God and christ, and their Religion, and make room, we may imagine Easily whose Votaries they will be, that live as if they Thought themselves unhappy that they had not lived in those good Pagan days, when they might have sinned with devotion, been most wickedly Religious,
and affirm openly, there are none such in truth and nature: It would appear they were if we should try by those effects, verse 29, 30, 31. or by that essential signature, 32 vers. they not onely commit such things, but have pleasure in them that do them;
and affirm openly, there Are none such in truth and nature: It would appear they were if we should try by those effects, verse 29, 30, 31. or by that essential signature, 32 vers. they not only commit such things, but have pleasure in them that do them;
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which because they cannot have from those commissions when they do not commit them, therefore their debauched minds must be satisfied there is no evil in those doings.
which Because they cannot have from those commissions when they do not commit them, Therefore their debauched minds must be satisfied there is no evil in those doings.
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He set, ordain'd this Child for your rising again: Do not throw your selves down into Ruin in despite of his Predestinations. He hath carried up your nature into Heaven, plac'd Flesh in an union with Divinity, set it there at the Right hand of God in Glory:
He Set, ordained this Child for your rising again: Do not throw your selves down into Ruin in despite of his Predestinations. He hath carried up your nature into Heaven, placed Flesh in an Union with Divinity, Set it there At the Right hand of God in Glory:
Do not you debase and drag it down again to Earth and Hell by Worldlynesse and Carnal sensuality. Make appear this Child hath rais'd you up, already made a Resurrection of your Souls and your affections; they converse, and trade in Heaven:
Do not you debase and drag it down again to Earth and Hell by Worldlynesse and Carnal sensuality. Make appear this Child hath raised you up, already made a Resurrection of your Souls and your affections; they converse, and trade in Heaven:
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and enticed, James 1. 14. and all the blandishments of this World, all the wiles and artifices of the Prince and God of it, the Devil, are not able to betray one into sin, till his own Lust conceive that sin,
and enticed, James 1. 14. and all the blandishments of this World, all the wiles and artifices of the Prince and God of it, the devil, Are not able to betray one into since, till his own Lust conceive that since,
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Yet Satan hath so great an hand in this affair, that the Tempter is his Name and Office, Mat. 4. 3. And the War which is now before us is so purely his, that we are said to fight, not against flesh and blood (those nests and fortresses of our own Lusts) but against Principalities and Powers, against the Rulers of the darknesse of this World, against spiritual wickednesses in high places • that is, against the Enemy here in the Text, the Devil.
Yet Satan hath so great an hand in this affair, that the Tempter is his Name and Office, Mathew 4. 3. And the War which is now before us is so purely his, that we Are said to fight, not against Flesh and blood (those nests and fortresses of our own Lustiest) but against Principalities and Powers, against the Rulers of the darkness of this World, against spiritual Wickednesses in high places • that is, against the Enemy Here in the Text, the devil.
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for he had no sooner told the Woman that she should not surely die, and so made her doubt of, not believe, and consequently not fear, that which God had threatned,
for he had no sooner told the Woman that she should not surely die, and so made her doubt of, not believe, and consequently not Fear, that which God had threatened,
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but she took of the forbidden fruit, and she did eat, and gave it to her Husband too, and he did eat. Now if a Serpent siding with her inclination could so quickly stagger and quite overthrow her Faith;
but she took of the forbidden fruit, and she did eat, and gave it to her Husband too, and he did eat. Now if a Serpent siding with her inclination could so quickly stagger and quite overthrow her Faith;
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when the Revelation look'd her in the face, and God himself was scarce gone out of sight, straight give credit to a Snake, that comes and confidently gives the lye to God her Maker, offers •er no proof at all of what he sayes,
when the Revelation looked her in the face, and God himself was scarce gone out of sighed, straight give credit to a Snake, that comes and confidently gives the lie to God her Maker, offers •er no proof At all of what he Says,
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'Tis no great wonder if that Serpent do, at this distance from Revelation, prevail on men, whose conversation being most with Sense (their satisfactions also consequently gratifying of their Sense) they do not willingly assent to any thing but that which brings immediate evidence and attestation of the Senses, which the objects of our Faith do not (especially if it give check to and restrain those satisfactions,
It's no great wonder if that Serpent do, At this distance from Revelation, prevail on men, whose Conversation being most with Sense (their satisfactions also consequently gratifying of their Sense) they do not willingly assent to any thing but that which brings immediate evidence and attestation of the Senses, which the objects of our Faith do not (especially if it give check to and restrain those satisfactions,
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as those do) on such men, I say, that do not care, nor use, in things that are against their mind, to apply the Understanding close and strongly to reflect on those considerations which should move assent, and work belief.
as those do) on such men, I say, that do not care, nor use, in things that Are against their mind, to apply the Understanding close and strongly to reflect on those considerations which should move assent, and work belief.
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Considerations which I dare affirm, if with sincerity adverted to (if there be no improbity within to trash their efficacy, no sensual inclination cherish'd that must hinder their admittance,
Considerations which I Dare affirm, if with sincerity adverted to (if there be no improbity within to trash their efficacy, no sensual inclination cherished that must hinder their admittance,
as not being able to endure to lodge in the same breast with those persuasions) would make disbelief appear not onely most imprudent, but a thing next to impossible.
as not being able to endure to lodge in the same breast with those persuasions) would make disbelief appear not only most imprudent, but a thing next to impossible.
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But in those that give themselves no leisure, have no will thus to advert, 'tis not strange if, through Satans arts, in things of this remote kind they have onely languid opinions, which sink quickly into doubts, and by degrees into flat Infidelity.
But in those that give themselves no leisure, have no will thus to advert, it's not strange if, through Satan arts, in things of this remote kind they have only languid opinions, which sink quickly into doubts, and by Degrees into flat Infidelity.
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That is, if the Christian Doctrine do not appear to be the truth of God to any, 'tis to obstinate persons onely, whom the Devil hath besotted so with the advantages and pleasures of this World, that their affections to these will not let the other be admitted. For,
That is, if the Christian Doctrine do not appear to be the truth of God to any, it's to obstinate Persons only, whom the devil hath besotted so with the advantages and pleasures of this World, that their affections to these will not let the other be admitted. For,
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That Carnal prejudice can cast a mist before the mind, or that a bright and glittering Temptation of this World may dazle it so as that it cannot see that which is most illustriously visible, we have this demonstration.
That Carnal prejudice can cast a missed before the mind, or that a bright and glittering Temptation of this World may dazzle it so as that it cannot see that which is most illustriously visible, we have this demonstration.
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so many Millions of such distant Nations as could never meet together to conspire an universal change in their Religions, made them yet agree to lay aside their dear gods and their dearer Vices,
so many Millions of such distant nations as could never meet together to conspire an universal change in their Religions, made them yet agree to lay aside their dear God's and their Dearer Vices,
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and a Religion too that had as great severities in its Commands as in its Persecutions, that did it self enjoyn as hard and cruel things to flesh and blood as they that hated it inflicted, the duties and the punishments equally seem executed on its followers;
and a Religion too that had as great severities in its Commands as in its Persecutions, that did it self enjoin as hard and cruel things to Flesh and blood as they that hated it inflicted, the duties and the punishments equally seem executed on its followers;
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and a Religion whose performances had no retributions here but fatal ones, no otherwise rewarded but with fire and faggot, and whose after-promises were most incredible:
and a Religion whose performances had no retributions Here but fatal ones, no otherwise rewarded but with fire and faggot, and whose after-promises were most incredible:
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and the managery of its temptations, who, by raising these affections, dazles so and blinds the minds of men, that they should not believe. S. Paul affirms it:
and the managery of its temptations, who, by raising these affections, dazzles so and blinds the minds of men, that they should not believe. S. Paul affirms it:
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He's concern'd as much as Happinesse amounts to, to believe there is a God, whose Cares and Providence watch over him, whose Ears and Armes are open to him, whose Bowels yearn for him, whose Blood did purchase him, whose everlasting Blessednesses do await him.
He's concerned as much as Happiness amounts to, to believe there is a God, whose Cares and Providence watch over him, whose Ears and Arms Are open to him, whose Bowels yearn for him, whose Blood did purchase him, whose everlasting Blessednesses do await him.
'Tis his Interest to trust that Vertue, which the World so scorns or pitties, was yet worthy God should be Incarnated to teach it, die to purifie us into it,
It's his Interest to trust that Virtue, which the World so scorns or pities, was yet worthy God should be Incarnated to teach it, die to purify us into it,
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and so arrive so far as to have no fear of God, nor sense of Honesty or Vertue, the whole world must needs return into the first confusions of its Chaos: Villany and Rapine would have right. When those Mounds are thrown down, there is nothing that can hinder but that every man may lawfully break in upon and invade every thing. There is no fence to guard thy Coffers nor thy Bed, no nor thy very Breast:
and so arrive so Far as to have no Fear of God, nor sense of Honesty or Virtue, the Whole world must needs return into the First confusions of its Chaos: Villainy and Rapine would have right. When those Mounds Are thrown down, there is nothing that can hinder but that every man may lawfully break in upon and invade every thing. There is no fence to guard thy Coffers nor thy Bed, no nor thy very Breast:
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This is, 'tis true, Leviathan's state of Nature; and 'tis so indeed with the Leviathans of Sea and Land, the wild Beasts of the Deep and of the Desert.
This is, it's true, Leviathan's state of Nature; and it's so indeed with the Leviathans of Sea and Land, the wild Beasts of the Deep and of the Desert.
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But to prevent the necessary and essential mischiefs of this state amongst us Men, he will have Nature to have taught us to make Pacts and Oaths: But if there's no such thing as Vertue or Religion, then there is no obligation to keep Pacts or Oaths.
But to prevent the necessary and essential mischiefs of this state among us Men, he will have Nature to have taught us to make Pacts and Oaths: But if there's no such thing as Virtue or Religion, then there is no obligation to keep Pacts or Oaths.
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Gods and Religions he sayes, were invented for the meet necessities of Governours, who could not be secure without those higher Obligations, and these after-fears.
God's and Religions he Says, were invented for the meet necessities of Governors, who could not be secure without those higher Obligations, and these after-fears.
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And are they not kind Subjects then who, by promoting Atheisme, labour to break down that fence which themselves account necessary? Or are they not good rational Discoursers too, who labour to throw out a thing as false and vain, because 'tis necessary? So necessary sure, that they who weaken these bonds of Religion, quite dissolve those of Allegiance, all whose Sinews are made of those Sacred Ties, which if you untwist, the other Cords are burst as easily as threads of Cobweb. Nay these Doctrines lay Principles that justifie Rebellion and King-killing. For if there's no such thing as Vertue or Religion, then those are no Crimes.
And Are they not kind Subject's then who, by promoting Atheism, labour to break down that fence which themselves account necessary? Or Are they not good rational Discoursers too, who labour to throw out a thing as false and vain, Because it's necessary? So necessary sure, that they who weaken these bonds of Religion, quite dissolve those of Allegiance, all whose Sinews Are made of those Sacred Ties, which if you untwist, the other Cords Are burst as Easily as threads of Cobweb. Nay these Doctrines lay Principles that justify Rebellion and King-killing. For if there's no such thing as Virtue or Religion, then those Are no Crimes.
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They that hear men droll on God Almighty, raille their Maker, and buffoon with Him, will quickly learn to speak with little reverence of their Superiours. There's no Kingdom but the Devil's that can have support from Infidelity; 'tis the Interest of that indeed.
They that hear men droll on God Almighty, raille their Maker, and buffoon with Him, will quickly Learn to speak with little Reverence of their Superiors. There's no Kingdom but the Devil's that can have support from Infidelity; it's the Interest of that indeed.
His work goes more securely on•, when there are no Religious apprehensions to check it: Allow'd Vice cannot be at ease if it but think those things are true.
His work Goes more securely on•, when there Are no Religious apprehensions to check it: Allowed Vice cannot be At ease if it but think those things Are true.
It is the infinite concern of wickednesse, that the Laws of Vertue and Religion should be onely Spiders webbs, Snares for innocent and lesser Flies, while venimous Spiders can passe safely through them,
It is the infinite concern of wickedness, that the Laws of Virtue and Religion should be only Spiders webs, Snares for innocent and lesser Flies, while venomous Spiders can pass safely through them,
They that flatter and betray, that hugg and then trip up, or that plot villanies and ruines under fair and godly vizards; must needs be unwilling to believe that there is one who tries the reins, and searches hearts, and that will render every one according to his works.
They that flatter and betray, that hug and then trip up, or that plot villainies and ruins under fair and godly vizards; must needs be unwilling to believe that there is one who tries the reins, and Searches hearts, and that will render every one according to his works.
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The man whose Lust prevents the Grave, that putrefies alive, and drops by piece meal into rotten dust ere he return to earth, must needs be loth that there should be a Resurrection, to collect the scatter'd, the foul atomes of his Sin and his Disease,
The man whose Lust prevents the Grave, that putrefies alive, and drops by piece meal into rotten dust ere he return to earth, must needs be loath that there should be a Resurrection, to collect the scattered, the foul Atoms of his since and his Disease,
Here we see whose Interest such promote who promote Infidelity. And truly 'tis so much the Devil's Interest, that by those very measures that he weakens Faith, he strengthens every sort of Wickednesse:
Here we see whose Interest such promote who promote Infidelity. And truly it's so much the Devil's Interest, that by those very measures that he weakens Faith, he strengthens every sort of Wickedness:
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But 'tis plain that Thieves, and Murtherers, and Rebells, in fine, every one whom we call Sinners, do pursue that which they account their present Interest: That therefore if there were no other, would not be sufficient,
But it's plain that Thieves, and Murderers, and Rebels, in fine, every one whom we call Sinners, do pursue that which they account their present Interest: That Therefore if there were no other, would not be sufficient,
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in filiis insuasibilitatis, in the men that will not be persuaded to belieue. In these NONLATINALPHABET they are his NONLATINALPHABET, Possest and agitated by him; 'tis he spirits what they do:
in filiis insuasibilitatis, in the men that will not be persuaded to believe. In these they Are his, Possessed and agitated by him; it's he spirits what they do:
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2 The second Instrument by which he does demolish whatsoever hopes of Vertue we are built up to is Want of Imployment: And in order to this, he hath so far prevail'd on the opinions of the World, that they believe some states of men not onely have no obligation to be busied,
2 The second Instrument by which he does demolish whatsoever hope's of Virtue we Are built up to is Want of Employment: And in order to this, he hath so Far prevailed on the opinions of the World, that they believe Some states of men not only have no obligation to be busied,
which is made more eminent upon this account that they have no businesse. Wealth, how great soever, it with an imployment or Profession, makes a man onely a more gentile Mechanick: But Riches and nothing to do make a Person of quality. As if God had made that state of men, far the most generous part of the whole kind,
which is made more eminent upon this account that they have no business. Wealth, how great soever, it with an employment or Profession, makes a man only a more gentile Mechanic: But Riches and nothing to do make a Person of quality. As if God had made that state of men, Far the most generous part of the Whole kind,
and best appointed for the noblest uses of the world, to serve no other ends but what the Grashoppers and Locusts do, to sing and dance among the Plants and Branches, and devour the Fruits;
and best appointed for the Noblest uses of the world, to serve no other ends but what the Grasshoppers and Locusts do, to sing and dance among the Plants and Branches, and devour the Fruits;
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Our Saviour in a Parable in the 12 chap. of S. Matt. from the 43. v. saith, When the unclean spirit is gone out of a man, he goeth through dry places, seeking rest, and findeth none:
Our Saviour in a Parable in the 12 chap. of S. Matt. from the 43. v. Says, When the unclean Spirit is gone out of a man, he Goes through dry places, seeking rest, and finds none:
Where, under the similitude of a man cast out of his habitation, who, while he wanders through none but desert places seeking for a dwelling, he is sure to meet with none;
Where, under the similitude of a man cast out of his habitation, who, while he wanders through none but desert places seeking for a Dwelling, he is sure to meet with none;
He signifies, that when a Temptation of the Devil is repell'd, and himself, upon some working occasion, by a resolute act of holy courage thrown out of the heart,
He signifies, that when a Temptation of the devil is repelled, and himself, upon Some working occasion, by a resolute act of holy courage thrown out of the heart,
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or any other heart, NONLATINALPHABET, (so the word is) idling, not imploy'd or busied (so it signifies) such an heart is empty, swept, and garnish'd for him, 'tis a dwelling that's drest properly to tempt the Devil, fitted to receive him and his forces too, prepared for him to Garrison,
or any other heart,, (so the word is) idling, not employed or busied (so it signifies) such an heart is empty, swept, and garnished for him, it's a Dwelling that's dressed properly to tempt the devil, fitted to receive him and his forces too, prepared for him to Garrison,
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for he takes unto him seven other spirits more wicked than himself, and they enter in and dwell there. No doubt they are the Patron Guardian spirits of the seven deadly Sins, their Tutelary Devils. Some of those good qualities that are the attendants of Idleness you may find decypher'd in the Scripture.
for he Takes unto him seven other spirits more wicked than himself, and they enter in and dwell there. No doubt they Are the Patron Guardian spirits of the seven deadly Sins, their Tutelary Devils. some of those good qualities that Are the attendants of Idleness you may find deciphered in the Scripture.
Where are States so censured, so new modell'd, as at certain of our Refectories, places that are made meerly for men to spend their time in which they know not what to do with? At those Tables our Superiours are dissected;
Where Are States so censured, so new modeled, as At certain of our Refectories, places that Are made merely for men to spend their time in which they know not what to do with? At those Tables our Superiors Are dissected;
In fine, where persons have no other imployment for their time but talking, and either have not so much Vertue as to find delight in talking good things,
In fine, where Persons have no other employment for their time but talking, and either have not so much Virtue as to find delight in talking good things,
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or not so much skill as to speak innocent recreation, there they talk of others, censure, and back bite, and scoff. This is indeed the onely picquant conversation;
or not so much skill as to speak innocent recreation, there they talk of Others, censure, and back bite, and scoff. This is indeed the only piquant Conversation;
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And that you may know these things proceed from that old Serpent, they do nothing else but hiss and bite. Tis the poison of Asps that is under their lips which gives rellish to their Discourses;
And that you may know these things proceed from that old Serpent, they do nothing Else but hiss and bite. This the poison of Asps that is under their lips which gives relish to their Discourses;
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Good God! that for so many hours my morning eyes should be lift up to nothing but a Looking-glasse! that that thin shadow of my self should be my Idol, be my God indeed, to which I pay all the devotions I perform!
Good God! that for so many hours my morning eyes should be lift up to nothing but a Looking glass! that that thin shadow of my self should be my Idol, be my God indeed, to which I pay all the devotions I perform!
that I should fetch reliefs from Art, and get vicarious sight, and set my back parts too before my face, that so I may enjoy the whole Scene of my self!
that I should fetch reliefs from Art, and get vicarious sighed, and Set my back parts too before my face, that so I may enjoy the Whole Scene of my self!
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For when the Israelites were in the Wildernesse, where they could not eat but by Miracle, and the Rock must give them drink; yet, having no Imployment, they made Feasts: They sate down to eat and drink and rose up to play.
For when the Israelites were in the Wilderness, where they could not eat but by Miracle, and the Rock must give them drink; yet, having no Employment, they made Feasts: They sat down to eat and drink and rose up to play.
and serving to the appetite of the eater, it temper'd it self to every mans liking, and what could they fancy more? The latitude of Creatures, the whole Universe of Luxury could do nothing else;
and serving to the appetite of the eater, it tempered it self to every men liking, and what could they fancy more? The latitude of Creatures, the Whole Universe of Luxury could do nothing Else;
And though they were not sated neither, he that gather'd much had nothing over, onely to his eating, God as well providing for their Health and Vertue, as Necessity, and dieting their Temperance as he did their Hunger: Yet their very liking does grow loathsome to them.
And though they were not sated neither, he that gathered much had nothing over, only to his eating, God as well providing for their Health and Virtue, as Necessity, and dieting their Temperance as he did their Hunger: Yet their very liking does grow loathsome to them.
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When their Bodies were thus excellently well provided for, having no imployment, nothing to take up their Minds and Entertain their Souls, they require NONLATINALPHABET meat for their Souls, meat not to serve the uses of their bodies, but to feed their fancies, their extravagant minds. Thus Idlenesse requires to be dieted. And all this but to pamper and feed high mens inclinations,
When their Bodies were thus excellently well provided for, having no employment, nothing to take up their Minds and Entertain their Souls, they require meat for their Souls, meat not to serve the uses of their bodies, but to feed their fancies, their extravagant minds. Thus Idleness requires to be dieted. And all this but to pamper and feed high men's inclinations,
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and he had such affurance of the strength of this Temptation, that by it he tryed our Saviour, to find out whether he were the Son of God or no, believing none but he that was so would be able to resist it.
and he had such affurance of the strength of this Temptation, that by it he tried our Saviour, to find out whither he were the Son of God or no, believing none but he that was so would be able to resist it.
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if they will submit to their unlawful terms (and so they tried her youngest Son there, vers. 24.) or at leastwise by some feigned act, some ambiguous words or practices, will pretend compliance; (so they dealt with Eleazar, Chap. 6. 21. whom they would have had to bring flesh of his own provision, such as he might use without offence,
if they will submit to their unlawful terms (and so they tried her youngest Son there, vers. 24.) or At leastwise by Some feigned act, Some ambiguous words or practices, will pretend compliance; (so they dealt with Eleazar, Chap. 6. 21. whom they would have had to bring Flesh of his own provision, such as he might use without offence,
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and to stand against them reckon'd up amongst as vigorous acts of Faith, as those that held out in the greatest tortures persecuting malice could invent:
and to stand against them reckoned up among as vigorous acts of Faith, as those that held out in the greatest tortures persecuting malice could invent:
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Now to fetch an instance of the sad successe of these, I shall not need to go so far as to those Persecutions of Antiochus, nor those of the primitive times of christianity; when they had no other choices but these, to deliver up their Bibles or their Lives; either to sacrifice to Idols, or at least procure a Ticket which should certifie that they had done it,
Now to fetch an instance of the sad success of these, I shall not need to go so Far as to those Persecutions of Antiochus, nor those of the primitive times of christianity; when they had no other choices but these, to deliver up their Bibles or their Lives; either to sacrifice to Idols, or At least procure a Ticket which should certify that they had done it,
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or to be themselves an Holocaust, and give those Idols a Burnt-offering with their martyr-flames. Which made the Traditores, Lapsi, the Thurificati and the Libellatici to be so numerous.
or to be themselves an Holocaust, and give those Idols a Burnt-offering with their martyr-flames. Which made the Traditores, Lapsi, the Thurificati and the Libellatici to be so numerous.
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For if the Son of Man or Satan's self should come to try us at those rates, 'twere a great doubt whetherthe one or other would find Faith upon the Earth;
For if the Son of Man or Satan's self should come to try us At those rates, 'twere a great doubt whetherthe one or other would find Faith upon the Earth;
what Religion should we be of, if God should raise a Di•clesian, come to tempt us with the fiery trial? Martyrs as we are to nothing but our Passions and our lusts! Nor shall I produce more known and near experiences,
what Religion should we be of, if God should raise a Di•clesian, come to tempt us with the fiery trial? Martyrs as we Are to nothing but our Passion and our Lustiest! Nor shall I produce more known and near experiences,
When by order or permissions of Providence they were brought to such a streight, that either they must let go their possessions or their honesty, acting against Principles, and Conscience of Duty;
When by order or permissions of Providence they were brought to such a straight, that either they must let go their possessions or their honesty, acting against Principles, and Conscience of Duty;
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and made Hell their refuge, to save them from their Fathers rod: how they grew so Atheistical, as to believe a Perjury or other crime greater security, that would preserve their selves and their condition better than all God had promis'd;
and made Hell their refuge, to save them from their Father's rod: how they grew so Atheistical, as to believe a Perjury or other crime greater security, that would preserve their selves and their condition better than all God had promised;
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and finding Christ would cast them out, and by that Miracle so far shew sorth his power, that in probability the whole Countrey would believe on him, they fall upon this project to prevent it;
and finding christ would cast them out, and by that Miracle so Far show forth his power, that in probability the Whole Country would believe on him, they fallen upon this project to prevent it;
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Now a man would think the virulency of these Devils, which were so destructive when they were at liberty and not restrained, would have endeared the mercy that had cast them out of the poor men,
Now a man would think the virulency of these Devils, which were so destructive when they were At liberty and not restrained, would have endeared the mercy that had cast them out of the poor men,
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But, on the contrary, the whole City and Countrey came out to meet Jesus, and in consideration of the loss of their swine, desire him to depart cut of their Coast.
But, on the contrary, the Whole city and Country Come out to meet jesus, and in consideration of the loss of their Swine, desire him to depart Cut of their Coast.
4. But if he chance to fail in this Assault (as by our Saviour he was beaten off) he hath yet a reserve in which he places his last, strongest confidence;
4. But if he chance to fail in this Assault (as by our Saviour he was beaten off) he hath yet a reserve in which he places his last, Strongest confidence;
And here we see the God he does do homage to, and worship. The Devil does require, that those whom he gives wealth to (now 'tis he that gives it to the Covetous, to all indeed that get it with injustice or with greediness;) he requires, I say, that these should pay all their Religion to Himself:
And Here we see the God he does doe homage to, and worship. The devil does require, that those whom he gives wealth to (now it's he that gives it to the Covetous, to all indeed that get it with injustice or with greediness;) he requires, I say, that these should pay all their Religion to Himself:
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And the Ambitious, in however high a place he sets them, must fall down to him. And truly these two dispositions can give worship to no other God but such an one as is Abaddon, the Destroyer of Mankind.
And the Ambitious, in however high a place he sets them, must fallen down to him. And truly these two dispositions can give worship to no other God but such an one as is Abaddon, the Destroyer of Mankind.
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For all the great Commotions of the World, all those Convulsions that tear Provinces and Empires, all Seditions and Rebellions, with those armies of iniquities that attend them,
For all the great Commotions of the World, all those Convulsions that tear Provinces and Empires, all Seditions and Rebellions, with those armies of iniquities that attend them,
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and that wage their designs, which are upheld by legions of villanies as well as men, all the Disturbances of States and Church, are but attempts of Covetous and Ambitious spirits, men that are unsatisfied with their condition,
and that wage their designs, which Are upheld by legions of villainies as well as men, all the Disturbances of States and Church, Are but attempts of Covetous and Ambitious spirits, men that Are unsatisfied with their condition,
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They can charge through seas of Blood and Sin, over the face of men and Conscience, to get out of that condition, which they therefore are not well content with,
They can charge through Seas of Blood and since, over the face of men and Conscience, to get out of that condition, which they Therefore Are not well content with,
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when a Person of the Godhead was to be delivered up and Crucified, the Devil had no passion to imploy on that design so fit as the desire of getting money; and when that desire was once entertain'd, we see he enters really in person, and possesses such a Soul;
when a Person of the Godhead was to be Delivered up and crucified, the devil had no passion to employ on that Design so fit as the desire of getting money; and when that desire was once entertained, we see he enters really in person, and Possesses such a Soul;
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though he could not stir it in our Saviour, yet he knew it vanquisht him himself when he was Angel. What height is there which Amibtion will not flie at,
though he could not stir it in our Saviour, yet he knew it vanquished him himself when he was Angel. What height is there which Amibtion will not fly At,
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5. The remaining Trial with which Satan did assault our Saviour, when he tempted him with Scripture and God's Promises, and sought to ruine him with his own priviledges: with that also
5. The remaining Trial with which Satan did assault our Saviour, when he tempted him with Scripture and God's Promises, and sought to ruin him with his own privileges: with that also
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by which long ago he did destroy an Ahah, in the 1 Kings 22. 22. But fince by sad experience we know, he ruined the best King, purest Church, and most flourishing State, by the same Strategem.
by which long ago he did destroy an Ahah, in the 1 Kings 22. 22. But fince by sad experience we know, he ruined the best King, Purest Church, and most flourishing State, by the same Strategem.
for there is no more required of us, but this onely, not to be willing to be taken and led captive by him. For let him suggest, incite, assault and storm us, no impression can be made upon us till we yield,
for there is no more required of us, but this only, not to be willing to be taken and led captive by him. For let him suggest, incite, assault and storm us, no impression can be made upon us till we yield,
for men do not sin against their wills. Onely here we must distinguish betwixt Will and thin Velleity and Woulding. For let no man think when he commits deliberate iniquity with aversenesse and reluctancy of mind, allows not what he does,
for men do not sin against their wills. Only Here we must distinguish betwixt Will and thin Velleity and Woulding. For let no man think when he commits deliberate iniquity with averseness and reluctancy of mind, allows not what he does,
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Where 'tis thus, let no man flatter or perswade himself he does what he would not, when it is plain he does impetuously will the doing it. Let him not think that he allows not, but hates that which he does;
Where it's thus, let no man flatter or persuade himself he does what he would not, when it is plain he does impetuously will the doing it. Let him not think that he allows not, but hates that which he does;
when it is certain, in that moment that he does commit, not to allow that which he does resolve and pitch upon and chuse; to hate what with complacency he acts; or to do that unwillingly which he is wrought on by his own Concupiscence to do,
when it is certain, in that moment that he does commit, not to allow that which he does resolve and pitch upon and choose; to hate what with complacency he acts; or to do that unwillingly which he is wrought on by his own Concupiscence to do,
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and when it is the meer height and prevailency of his appetite that does make him do it (as it must be where there is reluctancy before he do it, his desires and affections there are evidently too strong for him) or at last, to hate the doing that which 'tis his too much love to that makes him do, are all impossibilities;
and when it is the mere height and prevalency of his appetite that does make him do it (as it must be where there is reluctancy before he do it, his Desires and affections there Are evidently too strong for him) or At last, to hate the doing that which it's his too much love to that makes him doe, Are all impossibilities;
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But that I may not stay upon particulars, directing those whom he prevails upon through want of Imployment to find out honest occasions not to be idle (and sure it is the most unhappy thing in the world,
But that I may not stay upon particulars, directing those whom he prevails upon through want of Employment to find out honest occasions not to be idle (and sure it is the most unhappy thing in the world,
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and because, while the world accounts it a Pedantick thing to be brought up by Rules and under discipline, he cannbe learn how to imploy himself to his advantage) to passe by these, I say, the universal strength against this Enemy is Faith! Tour adversary the Devil, like a roaring Lion, goeth up and down seeking whom he may devour;
and Because, while the world accounts it a Pedantic thing to be brought up by Rules and under discipline, he cannbe Learn how to employ himself to his advantage) to pass by these, I say, the universal strength against this Enemy is Faith! Tour adversary the devil, like a roaring lion, Goes up and down seeking whom he may devour;
For the man whose Faith does give him evidence and eye-sight of those blessed Promises eye hath not seen, and gives substance, present solid being to his after-hopes, and whose heart hath swallowed down those happy expectations which have never entred in the heart of man to comprehend;
For the man whose Faith does give him evidence and eyesight of those blessed Promises eye hath not seen, and gives substance, present solid being to his after-hopes, and whose heart hath swallowed down those happy Expectations which have never entered in the heart of man to comprehend;
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what is there that can tempt or fright him from his station? To make all that which Satan gave the prospect of prevail on such a Soul, the Kingdoms of the Earth must out-vie Gods Kingdom, and their Gauds out shine his Glory, and the twinkling of an eye seem longer than Eternity: For nothing lesse than these will serve his turn, all these are in his expectations;
what is there that can tempt or fright him from his station? To make all that which Satan gave the prospect of prevail on such a Soul, the Kingdoms of the Earth must outvie God's Kingdom, and their Gauds out shine his Glory, and the twinkling of an eye seem longer than Eternity: For nothing less than these will serve his turn, all these Are in his Expectations;
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how great soever, can inflict but a more sudden and more glorious blessednesse upon him; and the most despiteful cruel usage can but persecute him into Heaven.
how great soever, can inflict but a more sudden and more glorious blessedness upon him; and the most despiteful cruel usage can but persecute him into Heaven.
'Tis easie to demonstrate that a Faith and Expectation of the things on Earth, built upon weaker grounds than any man may have for his belief of things above, hath charg'd much greater hazards, overcome more difficulties than the Devil does assault us with.
It's easy to demonstrate that a Faith and Expectation of the things on Earth, built upon Weaker grounds than any man may have for his belief of things above, hath charged much greater hazards, overcome more difficulties than the devil does assault us with.
than Columbus (if he were the first Discoverer) had to think there was another Earth; and that there are for richer hopes laid up there in that other World,
than Columbus (if he were the First Discoverer) had to think there was Another Earth; and that there Are for Richer hope's laid up there in that other World,
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when they must cut it out themselves through an unknown new World of Ocean, where they could see nothing else but swelling gaping Death, from an Abysse of which they were but weakly guarded,
when they must Cut it out themselves through an unknown new World of Ocean, where they could see nothing Else but swelling gaping Death, from an Abyss of which they were but weakly guarded,
and removed few inches onely ▪ And as if the dangerousest shipwrecks were on shore, they found a Land more savage and more monstrous than that Sea. Yet all this they vanquisht for such slender hopes, and upon so uncertain a belief. A weak Faith therefore can do mighty works;
and removed few inches only ▪ And as if the dangerousest shipwrecks were on shore, they found a Land more savage and more monstrous than that Sea. Yet all this they vanquished for such slender hope's, and upon so uncertain a belief. A weak Faith Therefore can do mighty works;
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And yet it cannot be denyed but that sometimes when the messenger of Satan comes to buffet, though S. Paul resist him with the strength of Prayer (which when Moses managed he was able to prevail on God himself,
And yet it cannot be denied but that sometime when the Messenger of Satan comes to buffet, though S. Paul resist him with the strength of Prayer (which when Moses managed he was able to prevail on God himself,
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and the Lord articled with him, that he might be let alone) yet he could not beat off this assailant, 2 Cor. 12. 7, 8, 9. When God, either for prevention,
and the Lord articled with him, that he might be let alone) yet he could not beatrice off this assailant, 2 Cor. 12. 7, 8, 9. When God, either for prevention,
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as 'twas there, v. 7. or for exercising or illustrating of Graces, or some other of his blessed ends, gives a man up to the affaults of Satan, he is often pleased to continue the temptation long;
as 'twas there, v. 7. or for exercising or illustrating of Graces, or Some other of his blessed ends, gives a man up to the affaults of Satan, he is often pleased to continue the temptation long;
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It is not strange to find him fiding with a natural Inclination, with the bent of Constitution, still presenting Objects, laying Opportunities, throwing in Examples,
It is not strange to find him fiding with a natural Inclination, with the bent of Constitution, still presenting Objects, laying Opportunities, throwing in Examples,
and all sorts of Invitation, alwayes pressing so, that when a man hath strugled long he does grow weary of the service, not enduring to be thus upon his guard perpetually, watching a weak heart which strong inclinations, busie Devils do lay fiege to;
and all sorts of Invitation, always pressing so, that when a man hath struggled long he does grow weary of the service, not enduring to be thus upon his guard perpetually, watching a weak heart which strong inclinations, busy Devils do lay siege to;
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For 'tis not here as in our other Sieges, where, if it be close, continuance most reduce men to necessity of yielding, Strengths and Amunitions will decay, Provisions fail,
For it's not Here as in our other Sieges, where, if it be close, Continuance most reduce men to necessity of yielding, Strengths and Ammunitions will decay, Provisions fail,
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So that where the Devil after several repulses still comes on with fresh assaults, we may be sure he does discern there is some treacherous inclination that sides with him:
So that where the devil After several repulses still comes on with fresh assaults, we may be sure he does discern there is Some treacherous inclination that sides with him:
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though he seem afraid to come within the quarters of the Vice, he keeps, it may be, correspondence with the incentives to it, entertains the opportunities, plays with the objects,
though he seem afraid to come within the quarters of the Vice, he keeps, it may be, correspondence with the incentives to it, entertains the opportunities, plays with the objects,
But where he sees he is resisted heartily, his offers are received with an abhorrency, discerns Men are in earnest, watch to avoid all opportunities and occasions,
But where he sees he is resisted heartily, his offers Are received with an abhorrency, discerns Men Are in earnest, watch to avoid all opportunities and occasions,
and prepare, and fortifie, and arm against him, there he will not stay to be the triumph of their Vertue. We may know this by his Agents, those that work under the Devil, whom he hath instructed in the mysteries of waging his Temptations.
and prepare, and fortify, and arm against him, there he will not stay to be the triumph of their Virtue. We may know this by his Agents, those that work under the devil, whom he hath instructed in the Mysteres of waging his Temptations.
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Where they are not like to speed (and as to this they have discerning spirits) they avoid, and hate, and come not near, but study spite and mischief onely there.
Where they Are not like to speed (and as to this they have discerning spirits) they avoid, and hate, and come not near, but study spite and mischief only there.
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than they do the shame and the reproach that such a man's strict Conversation casts on them, which does in earnest make them look more foul and nasty to themselves.
than they do the shame and the reproach that such a Man's strict Conversation Cast on them, which does in earnest make them look more foul and nasty to themselves.
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nor is there more required of us but resolution and fidelity, onely not to be consenting to our Enemies Conquest of us, not to will Captivity and Servitude:
nor is there more required of us but resolution and Fidis, only not to be consenting to our Enemies Conquest of us, not to will Captivity and Servitude:
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but would fight for it, we may find, instead of this resisting of the Devil, most men do resist the Holy Ghost; quench not the fiery darts of Satan, but the Spirit and his flames, by which he would enkindle love of God and Vertue in them.
but would fight for it, we may find, instead of this resisting of the devil, most men do resist the Holy Ghost; quench not the fiery darts of Satan, but the Spirit and his flames, by which he would enkindle love of God and Virtue in them.
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If he come in his soft whispers, speak close to the heart, suggest, and call them to those joyes of which himself is earnest; to all these they shut their ears, can hear no whispers, are not sensible of any sounds of things at such a distance, sounds to which they give no more regard,
If he come in his soft whispers, speak close to the heart, suggest, and call them to those Joys of which himself is earnest; to all these they shut their ears, can hear no whispers, Are not sensible of any sounds of things At such a distance, sounds to which they give no more regard,
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as the Angels came to Lot, send mercy to allure and take them by the hand, as they did, to invite and lead them out of Sodome; if that will not, Judgments then to thrust them out, as they did also, come with fire and brimstone to affright them;
as the Angels Come to Lot, send mercy to allure and take them by the hand, as they did, to invite and led them out of Sodom; if that will not, Judgments then to thrust them out, as they did also, come with fire and brimstone to affright them;
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As if they had not heard that when the Holy Spirit is thus forc'd away, the evil spirit takes his place, 1 Sam. 16. 14. As if they knew not that to those who close their eyes and stop their ears against the Holy Spirit's motions, till they are grown dull of hearing and blind to them, God does send a spirit of slumber, that they should not see nor bear;
As if they had not herd that when the Holy Spirit is thus forced away, the evil Spirit Takes his place, 1 Sam. 16. 14. As if they knew not that to those who close their eyes and stop their ears against the Holy Spirit's motions, till they Are grown dull of hearing and blind to them, God does send a Spirit of slumber, that they should not see nor bear;
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Yea, once more in words of a sad Emphasis, 2 Thess. 2. 12, 13. He sends them strong delusions that they may believe a lye, that they all may be damn'd who believe not the truth, but have pleasure in unrighteousnesse:
Yea, once more in words of a sad Emphasis, 2 Thess 2. 12, 13. He sends them strong delusions that they may believe a lie, that they all may be damned who believe not the truth, but have pleasure in unrighteousness:
What can then become of those for whom God does contrive that they shall not escape? when instead of those bowells that did make him swear he would not have the sinner die,
What can then become of those for whom God does contrive that they shall not escape? when instead of those bowels that did make him swear he would not have the sinner die,
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Some there are that study how to disbelieve, and with great labour and contrivance work out arguments and motives to persuade themselves to Atheisme: Others practise, discipline, and exercise themselves to be engag'd in Vice. Some dresse so as to lay baits, snares, to entrap Temptation, that they may be sure it may not passe them:
some there Are that study how to disbelieve, and with great labour and contrivance work out Arguments and motives to persuade themselves to Atheism: Others practise, discipline, and exercise themselves to be engaged in Vice. some dress so as to lay baits, snares, to entrap Temptation, that they may be sure it may not pass them:
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Some there are indeed whom he does not overcome so easily, but is put to compound with them, takes them upon Articles: for when he would ingage them to a sin to which he sees they have great inclinations, with some fears, he is fain to persuade them to repent when they have done;
some there Are indeed whom he does not overcome so Easily, but is put to compound with them, Takes them upon Articles: for when he would engage them to a since to which he sees they have great inclinations, with Some fears, he is fain to persuade them to Repent when they have done;
But if he can get admittance once thus, by prevailing with a person to receive him upon purposes of after Penitence; he is sure to prosper still in his attempts upon the same condition:
But if he can get admittance once thus, by prevailing with a person to receive him upon Purposes of After Penitence; he is sure to prosper still in his attempts upon the same condition:
When they are to grapple with Death's forces, then they are to set upon resisting of the Devil: And when they are grown so weak that their whole Soul must be imployed to muster all its spirits, all their strength,
When they Are to grapple with Death's forces, then they Are to Set upon resisting of the devil: And when they Are grown so weak that their Whole Soul must be employed to muster all its spirits, all their strength,
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but to beat off one little spot of phlegm, that does befiege the avenues of breath, the ports of life, and sally at it, and assault it, once, again, and a third, many times, and yet with all the fury of its might cannot break through,
but to beatrice off one little spot of phlegm, that does besiege the avenues of breath, the ports of life, and sally At it, and assault it, once, again, and a third, many times, and yet with all the fury of its might cannot break through,
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when it is thus, yet then are they to wrestle with, and Conquer Principalities and Powers, all the Rulers of the utter darknesse pull down the strong holds of sin within, cast down imaginations, and every high thing that did exalt it self against the knowledge of God,
when it is thus, yet then Are they to wrestle with, and Conquer Principalities and Powers, all the Rulers of the utter darkness pull down the strong holds of since within, cast down Imaginations, and every high thing that did exalt it self against the knowledge of God,
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In God's Name let us set upon the doing it while there is something left of Principle and vigor in us, ere we have so griev'd God's Spirit, that he do resolve to leave us utterly;
In God's Name let us Set upon the doing it while there is something left of Principle and vigor in us, ere we have so grieved God's Spirit, that he do resolve to leave us utterly;
For the Habits will be then confirm'd, Vice grown Heroical, and we wholly in the power of Satan, dead and senslesse under it, not so much as stirring to get out.
For the Habits will be then confirmed, Vice grown Heroical, and we wholly in the power of Satan, dead and senseless under it, not so much as stirring to get out.
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This is the sure way to be rid of Temptations, to put to flight the great Artificer and Prince of them, subdue and overcome him and our selves: And to him that overcometh thus Christ will grant to sit with him on his Throne,
This is the sure Way to be rid of Temptations, to put to flight the great Artificer and Prince of them, subdue and overcome him and our selves: And to him that Overcometh thus christ will grant to fit with him on his Throne,
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SERMON XIV. WHITE-HALL. Last Wednesday in LENT. 1667 / 8. PHILIPP. III. 18. For many walk of whom I have told you often, and now tell you even weeping, that they are the Enemies of the Cross of Christ.
SERMON XIV. WHITEHALL. Last Wednesday in LENT. 1667 / 8. PHILIP. III. 18. For many walk of whom I have told you often, and now tell you even weeping, that they Are the Enemies of the Cross of christ.
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THough many by the Crosse of Christ here understand any sort of Suffering for the sake of Christ or Religion (it being usual with the Scripture to entitle Christ to every evil that befalls a man for doing of his duty,) yet others looking on it properly as that on which Christ himself suffered, by the Enemies of the Crosse understand those that set themselves against the whole design and influence of Christ's Death upon it.
THough many by the Cross of christ Here understand any sort of Suffering for the sake of christ or Religion (it being usual with the Scripture to entitle christ to every evil that befalls a man for doing of his duty,) yet Others looking on it properly as that on which christ himself suffered, by the Enemies of the Cross understand those that Set themselves against the Whole Design and influence of Christ's Death upon it.
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Now to name that in few words, the Crosse of Christ not onely is one of the greatest Props on which our Faith of the whole Gospel leans, which it establisheth the truth of as Christs Blood shed upon it was the sanction of the Covenant on Gods part, who by that federal Rite of shedding Blood engag'd himself;
Now to name that in few words, the Cross of christ not only is one of the greatest Props on which our Faith of the Whole Gospel leans, which it Establisheth the truth of as Christ Blood shed upon it was the sanction of the Covenant on God's part, who by that federal Rite of shedding Blood engaged himself;
and we may certainly assure our selves, he cannot fail to make good whatsoever he hath promised in that Covenant, who would give the blood of his own only Son, who was so holy,
and we may Certainly assure our selves, he cannot fail to make good whatsoever he hath promised in that Covenant, who would give the blood of his own only Son, who was so holy,
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And to say all that comprehensive Duty of the Gospel, Self denyal, is but another word for taking up the Crosse: And then as for the Mercies of the Gospel on the Crosse the satisfaction for our sins was made, the Price of our Redemption paid, and that effected:
And to say all that comprehensive Duty of the Gospel, Self denial, is but Another word for taking up the Cross: And then as for the mercies of the Gospel on the Cross the satisfaction for our Sins was made, the Price of our Redemption paid, and that effected:
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so that the Enemies of the Crosse of Christ are in a word the Enemies of Christianity, and so the blessed Polycarpe in his Epistle to these same Philippians seems to understand it:
so that the Enemies of the Cross of christ Are in a word the Enemies of Christianity, and so the blessed Polycarp in his Epistle to these same Philippians seems to understand it:
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but their course of life is order'd so as to break the very Frame and Power of Christianity, they set themselves against all that Christ came to do upon and by the Cross, resist,
but their course of life is ordered so as to break the very Frame and Power of Christianity, they Set themselves against all that christ Come to do upon and by the Cross, resist,
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and with industry have learnt, and practise arts of Luxury, and in those have set up their delights, that these should be accounted Enemies of the Crosse of Christ there is but too much reason.
and with industry have learned, and practise arts of Luxury, and in those have Set up their delights, that these should be accounted Enemies of the Cross of christ there is but too much reason.
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For their course of life is perfect opposition to that Crosse, and to the whole design of Christianity. and to the very being of all vertue. For since Vertue is but moderation and restraint of Appetites and Passions,
For their course of life is perfect opposition to that Cross, and to the Whole Design of Christianity. and to the very being of all virtue. For since Virtue is but moderation and restraint of Appetites and Passion,
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since the whole design of Christianity, is to mortifie the deeds of the Body, those our members upon earth, that Body of Sin and Death; and since Voluptuousnesse quickens, pampers and does make them vigorous;
since the Whole Design of Christianity, is to mortify the Deeds of the Body, those our members upon earth, that Body of since and Death; and since Voluptuousness quickens, pampers and does make them vigorous;
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lastly, since the Doctrines and the Influences of the Crosse of Christ do aim at Crucifying the flesh with its Affections and Lusts, and Luxuries do gorge and make them ramping, sure the enmity is too apparent to be prov'd.
lastly, since the Doctrines and the Influences of the Cross of christ do aim At Crucifying the Flesh with its Affections and Lustiest, and Luxuries do gorge and make them ramping, sure the enmity is too apparent to be proved.
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It is the businesse of Religion to instruct and frame men into reasonable Creatures: God himself chose to dye upon the Crosse that we might live like Men here,
It is the business of Religion to instruct and frame men into reasonable Creatures: God himself chosen to die upon the Cross that we might live like Men Here,
and every motion of his appetite did attend the dictates of his reason, and obey them with that resignation and ready willingness which our outward faculties do execute the Wills commands with;
and every motion of his appetite did attend the dictates of his reason, and obey them with that resignation and ready willingness which our outward faculties do execute the Wills commands with;
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Now to reduce us to this state as near as possible is the businesse of Religion (as it had been in some kind the attempt also of Philosophy.) But this it can in no degree effect,
Now to reduce us to this state as near as possible is the business of Religion (as it had been in Some kind the attempt also of Philosophy.) But this it can in no degree Effect,
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and to be content without them, and by that means have subdu'd its inclinations; or by taking down the Body have abated of its powers and its provocations;
and to be content without them, and by that means have subdued its inclinations; or by taking down the Body have abated of its Powers and its provocations;
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and (whenever that is also necessary) weakens so that insolent untam'd part of our selves, that we make it lye fainting, groveling at our feet (these are the Doctrines of the Cross,
and (whenever that is also necessary) weakens so that insolent untamed part of our selves, that we make it lie fainting, groveling At our feet (these Are the Doctrines of the Cross,
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and this the method of its Discipline:) And withal by those rational and divine heavenly encouragements which above all Doctrines in the world our Christianity suggests and furnisheth with infinite advantage, have so fortified the mind that it resumes its principality, governs,
and this the method of its Discipline:) And withal by those rational and divine heavenly encouragements which above all Doctrines in the world our Christianity suggests and furnisheth with infinite advantage, have so fortified the mind that it resumes its principality, governs,
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and carries on the lower Soul in its obedience to Duty easily without resistance, as they say the higher Heaven moves the inferiour Orbs along with it although their proper tendencies are contrary:
and carries on the lower Soul in its Obedience to Duty Easily without resistance, as they say the higher Heaven moves the inferior Orbs along with it although their proper tendencies Are contrary:
At leastwise if impressions from without or inbred inclinations stir, raise passions, and mutinies, yet the mind keeps so much power that they shall not beat it off,
At leastwise if impressions from without or inbred inclinations stir, raise passion, and mutinies, yet the mind keeps so much power that they shall not beatrice it off,
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and it puts that whether Lust or Passion in the Throne, which either constitution, conversation, or whatever accident, did give possession of our inclinations to:
and it puts that whither Lust or Passion in the Throne, which either constitution, Conversation, or whatever accident, did give possession of our inclinations to:
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And truly if we look on the attendances, and careful services he gives it, and how studiously and wholly he does consecrate himself to please it, one would think it most impossible he should have any other God;
And truly if we look on the attendances, and careful services he gives it, and how studiously and wholly he does consecrate himself to please it, one would think it most impossible he should have any other God;
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and whereas other Deities had onely some peculiar appropriate Creatures for their Sacrifices, how this votary rifles the Universe, goes through the whole latitude of beings for oblations, one would think he did out-number all the Heathen Legions in his Gods;
and whereas other Deities had only Some peculiar Appropriate Creatures for their Sacrifices, how this votary riffes the Universe, Goes through the Whole latitude of beings for Oblations, one would think he did outnumber all the Heathen Legions in his God's;
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Now he that deifies his Appetite, and that is so attent and so sollicitous in its service, he that sets up such an Antigod as this to Christ, appears a scornful insolent Enemy to Him, his Crosse and his Religion, neer the state of those men whom the Wise-man couples with the sensual, persons of an impudent mind, the very disposition of those Enemies of the Crosse of Christ whom S. Paul brings up in the second place,
Now he that deifies his Appetite, and that is so attended and so solicitous in its service, he that sets up such an Anti-god as this to christ, appears a scornful insolent Enemy to Him, his Cross and his Religion, near the state of those men whom the Wiseman couples with the sensual, Persons of an impudent mind, the very disposition of those Enemies of the Cross of christ whom S. Paul brings up in the second place,
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Amongst the uses of the Crosse of Christ, one chiefly meant, was by the ignominy of that most accursed infamous punishment to represent the vilenesse of Iniquity;
among the uses of the Cross of christ, one chiefly meant, was by the ignominy of that most accursed infamous punishment to represent the vileness of Iniquity;
And it seems not sufficient that the Blood of God be shed for it, but that Blood must be stain'd too with the imputation of a Malefactor: Christ was to suffer the insulting scorns and vilifyings of his Crucifiers, his Honour must be sacrific'd as well as his Life, Barabbas must be preferr'd even before that Person of the Trinity to whom sin was to be imputed,
And it seems not sufficient that the Blood of God be shed for it, but that Blood must be stained too with the imputation of a Malefactor: christ was to suffer the insulting scorns and vilifyings of his Crucifiers, his Honour must be sacrificed as well as his Life, Barabbas must be preferred even before that Person of the Trinity to whom since was to be imputed,
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and who was to bear the just shame of it, such infinite debasement and contempt being a most essential ingredient in the wages of Iniquity, of which this Crosse of Christ was the expresse.
and who was to bear the just shame of it, such infinite debasement and contempt being a most essential ingredient in the wages of Iniquity, of which this Cross of christ was the express.
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than by endeavouring to put Reputation on the thing on which that Cross was set to throw Disgrace? by raising Trophies to themselves for that which raised a Gibbet to their Saviour? giving themselves a value for the thing which hath such infinite diminution in it, that it made the Son of God esteemed worse than Barabbas?
than by endeavouring to put Reputation on the thing on which that Cross was Set to throw Disgrace? by raising Trophies to themselves for that which raised a Gibbet to their Saviour? giving themselves a valve for the thing which hath such infinite diminution in it, that it made the Son of God esteemed Worse than Barabbas?
These men are two successful Enemies of the Crosse that thus triumph over it, and when it was erected as an Ensigne to display the vilenesse of iniquity,
These men Are two successful Enemies of the Cross that thus triumph over it, and when it was erected as an Ensign to display the vileness of iniquity,
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while they exult in their commissions as in commendable things, and too truely verifying the Apostles aggravations against wilful sinners, Crucifie to themselves the Son of God afresh and put him to an open shame, while they put scorns on that contempt he suffered:
while they exult in their commissions as in commendable things, and too truly verifying the Apostles aggravations against wilful Sinners, Crucify to themselves the Son of God afresh and put him to an open shame, while they put scorns on that contempt he suffered:
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For our actions raise a glorying in us onely in relation to the sentiments of others, that growing from a confidence of having praise and value for them in the world.
For our actions raise a glorying in us only in Relation to the sentiments of Others, that growing from a confidence of having praise and valve for them in the world.
Quid hoc mali est quod naturalia mali non habet? Now what strange kind of impiety is this that hath none of the natural affections of it? not the shame nor fear, tergiversations or repentance,
Quid hoc mali est quod Naturalia mali non habet? Now what strange kind of impiety is this that hath none of the natural affections of it? not the shame nor Fear, tergiversations or Repentance,
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& poena foelicitas? What a kind of evil's this, which he that is found guilty of is glad? to be accus'd of it is his ambition? to suffer for it is his happinesse?
& poena Felicity? What a kind of evil's this, which he that is found guilty of is glad? to be accused of it is his ambition? to suffer for it is his happiness?
For now they are but pitteous puisny sinners who feel those things which in Tertullians dayes were natural and essential to sin, to blush, and be ashamed, and have regrets. Men do not onely own it as those primitive persons did their Christianity,
For now they Are but piteous puisny Sinners who feel those things which in Tertullia's days were natural and essential to since, to blush, and be ashamed, and have regrets. Men do not only own it as those primitive Persons did their Christianity,
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'Twas by a discipline of shame (for that was the great strength of the Church Censures) that our Religion did at first prevail almost to the exterminating Vice out of the World:
'Twas by a discipline of shame (for that was the great strength of the Church Censures) that our Religion did At First prevail almost to the exterminating Vice out of the World:
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which is the very sentence of the third sort of Enemies the Wise men of this World, those NONLATINALPHABET, that mind earthly things (the fourth sort) in which all their wisdom lies.
which is the very sentence of the third sort of Enemies the Wise men of this World, those, that mind earthly things (the fourth sort) in which all their Wisdom lies.
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and to sleight, yea and detest all the temptations of its Wealth, Delights, and Heights, when they attempt to draw us into sin or take us off from Duty.
and to sleight, yea and detest all the temptations of its Wealth, Delights, and Heights, when they attempt to draw us into since or take us off from Duty.
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and thus convincing us that if we will be his Disciples we must take up his Crosse and follow him, at leastwise we must have preparednesse of mind to take it up when ever it is fixt to Duty;
and thus convincing us that if we will be his Disciples we must take up his Cross and follow him, At leastwise we must have preparedness of mind to take it up when ever it is fixed to Duty;
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And when this great Captain of our Salvation was himself consecrated by his sufferings, and had for his Standard his own Body lifted up upon the Crosse, we that are listed under him,
And when this great Captain of our Salvation was himself consecrated by his sufferings, and had for his Standard his own Body lifted up upon the Cross, we that Are listed under him,
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and which we cannot possibly attain, except we be resolv'd to follow him, and charge through whatsoever disadvantages attend Religion, vanquishing all those temptations with which the World assaults us in our course of Duty.
and which we cannot possibly attain, except we be resolved to follow him, and charge through whatsoever disadvantages attend Religion, vanquishing all those temptations with which the World assaults us in our course of Duty.
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Secondly, the certainty of a good issue in the doing it, assures us, that those who deny themselves forbidden satisfactions here, that will be vertuous maugre all the baits and threats of Earth, will embrace duty when it is laden with a Cross,
Secondly, the certainty of a good issue in the doing it, assures us, that those who deny themselves forbidden satisfactions Here, that will be virtuous maugre all the baits and Treats of Earth, will embrace duty when it is laden with a Cross,
assures us that those lose not, but exchange their lives, shall save their Souls, and that there is another World wherein their losses shall be made up to them, and repaired with all advantage.
assures us that those loose not, but exchange their lives, shall save their Souls, and that there is Another World wherein their losses shall be made up to them, and repaired with all advantage.
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affirming that he was the Son of God (now 'tis impossible but he must know whether he were or no) and consequently sent and able to do all he promised,
affirming that he was the Son of God (now it's impossible but he must know whither he were or not) and consequently sent and able to do all he promised,
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and saying this when he was sure he should be Crucified for saying so, and sure that if he did not do according to his words, he must within three dayes appear a meer Impostor to the world,
and saying this when he was sure he should be crucified for saying so, and sure that if he did not do according to his words, he must within three days appear a mere Impostor to the world,
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For this that Blood and Water that flowed from his wounded side upon the Crosse, which did assure his Death, is justly said to bear witnesse to his being the Son of God,
For this that Blood and Water that flowed from his wounded side upon the Cross, which did assure his Death, is justly said to bear witness to his being the Son of God,
and consequently to the truth of all this, equal to the testimony of the Spirit (whether that which the Spirit gave when he came from Heaven down upon him in his Baptisme,
and consequently to the truth of all this, equal to the testimony of the Spirit (whither that which the Spirit gave when he Come from Heaven down upon him in his Baptism,
his choosing to lay down his own life for asserting of the truth of all this, was as great an argument to prove it as his raising others from the dead:
his choosing to lay down his own life for asserting of the truth of all this, was as great an argument to prove it as his raising Others from the dead:
That to part with every thing that is desirable in this World rather than to fail of those joyes that are laid up in the other, that to be poor here or to be a spoyl, to renounce or to disperse my wealth, that so I may lay up treasures for my self in Heaven,
That to part with every thing that is desirable in this World rather than to fail of those Joys that Are laid up in the other, that to be poor Here or to be a spoil, to renounce or to disperse my wealth, that so I may lay up treasures for my self in Heaven,
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But as at first the Wise men of this World did count the Preaching of the Crosse meer folly, to give up themselves to the belief and the obedience of a man that was most infamously Crucifyed,
But as At First the Wise men of this World did count the Preaching of the Cross mere folly, to give up themselves to the belief and the Obedience of a man that was most infamously crucified,
and in lieu of all this onely expect some after Blessednesses and Salvations from a man that they thought could not save himself, seemed to them most ridiculous:
and in lieu of all this only expect Some After Blessednesses and Salvations from a man that they Thought could not save himself, seemed to them most ridiculous:
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as it would strip them of all present rich contents, and give them certain evils, with some promises of after good things, which they have no tast for, nor assurance of.
as it would strip them of all present rich contents, and give them certain evils, with Some promises of After good things, which they have no taste for, nor assurance of.
which Wisdom since it does design no further than this World, and hath no higher ends than Earth and its Felicities, it must needs put men upon minding the acquist and the enjoyment of these Earthly things,
which Wisdom since it does Design no further than this World, and hath no higher ends than Earth and its Felicities, it must needs put men upon minding the acquist and the enjoyment of these Earthly things,
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and when Ambition, even while it makes them stretch and climb and mount, causes them also to fall low, prostrate, make their temper, nature stoop, lye down to every humour,
and when Ambition, even while it makes them stretch and climb and mount, Causes them also to fallen low, prostrate, make their temper, nature stoop, lie down to every humour,
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for common sense as well as Scripture does assure 〈 ◊ 〉 that this life and the Contents of it do not consist in the abundance of the things that we possess;
for Common sense as well as Scripture does assure 〈 ◊ 〉 that this life and the Contents of it doe not consist in the abundance of the things that we possess;
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And every dayes experience also does convince us, that the least crosse accident, pain or affliction on our persons or some other that is seated neer our hearts,
And every days experience also does convince us, that the least cross accident, pain or affliction on our Persons or Some other that is seated near our hearts,
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sickness makes the richest plenty onely a more nauseous trouble, a more costly loathing; then the poorest Soul that is in health is that great rich mans envy.
sickness makes the Richest plenty only a more nauseous trouble, a more costly loathing; then the Poorest Soul that is in health is that great rich men envy.
and suffer present evils, is in prudence to be chosen for avoiding of a future evil or atchieving of a good to come which do transcend those other infinitely, and to all Eternity continue.
and suffer present evils, is in prudence to be chosen for avoiding of a future evil or achieving of a good to come which do transcend those other infinitely, and to all Eternity continue.
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Sure as no man pities the poor Infant in the Womb because he lyes imbrued in Blood, hath no inheritance there at all, is fetter'd, coffin'd as it were in that dark cell;
Sure as no man pities the poor Infant in the Womb Because he lies imbrued in Blood, hath no inheritance there At all, is fettered, coffined as it were in that dark cell;
Yet notwithstanding all this, he that minds these earthly things, whose heart is set upon them, whose desires the World serves, provides to satisfie every imagination of delight:
Yet notwithstanding all this, he that minds these earthly things, whose heart is Set upon them, whose Desires the World serves, provides to satisfy every imagination of delight:
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His heart is so intangled in affections to them, and in prejudices for them, and hath so imbib'd the impressions of them, that he hath no taste for any other,
His heart is so entangled in affections to them, and in prejudices for them, and hath so imbibed the impressions of them, that he hath no taste for any other,
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And if he hath not then it is not possible that he should really and from his heart, out of conviction and inward sense value these beyond the earthly ones;
And if he hath not then it is not possible that he should really and from his heart, out of conviction and inward sense valve these beyond the earthly ones;
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the crosse designs to take us up from earth and from its satisfactions, which have also thorns and bryars in them, that Eartbs Curse, things that pierce and wound as fatally as the Nayles and Thorns and other cruelties of Christ's Crosse; and to lift us towards Heaven, to direct our hearts and our affections thither as our harbingers, to take possession for us of those joyes the Crosse did purchase for us,
the cross designs to take us up from earth and from its satisfactions, which have also thorns and briars in them, that Eartbs Curse, things that pierce and wound as fatally as the Nails and Thorns and other cruelties of Christ's Cross; and to lift us towards Heaven, to Direct our hearts and our affections thither as our harbingers, to take possession for us of those Joys the Cross did purchase for us,
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For earthly good things being the design, the main end of this worldly wisdom, consequently that does justifie all courses without which men cannot gain those ends, by which they do,
For earthly good things being the Design, the main end of this worldly Wisdom, consequently that does justify all courses without which men cannot gain those ends, by which they do,
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and all their wisdom lying as to them, they therefore think themselves concern'd to represent the Doctrines of the Crosse, which does so contradict their wisdom,
and all their Wisdom lying as to them, they Therefore think themselves concerned to represent the Doctrines of the Cross, which does so contradict their Wisdom,
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And accordingly they do, treat it en ridicul; and make the proper Doctrines of it, the strict duties of Religion, matter for their jests, and bitter scof•s:
And accordingly they do, Treat it en ridicul; and make the proper Doctrines of it, the strict duties of Religion, matter for their jests, and bitter scof•s:
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They character religion as a worship that befits a God whose shape the Primitive persecutors painted Christ in, Deus Onochaetes, as if Christianity were proper Homage onely to an Asses person, as Tertullian words it;
They character Religion as a worship that befits a God whose shape the Primitive persecutors painted christ in, Deus Onochaites, as if Christianity were proper Homage only to an Asses person, as Tertullian words it;
And the votaries transform'd by this their service and made like the God they worship, were what they were call'd then Asinarii creatures only fit for burden, to bear, what they magnify, a Crosse and scorns.
And the votaries transformed by this their service and made like the God they worship, were what they were called then Asinarii creatures only fit for burden, to bear, what they magnify, a Cross and scorns.
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not so much because when that is fallen once then they cannot hope to stand, as because those murder after death, and poyson memory, killing to immortality.
not so much Because when that is fallen once then they cannot hope to stand, as Because those murder After death, and poison memory, killing to immortality.
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They were much more kind to Religion and more innocent that cloath'd the Christians in the skins of Bears and Tygers, that so they might be worried into Martyrdom; Then they that cloath their Christianity in a fools Coat, that so it may be laught to death, go out in ignom•ny and into contempt.
They were much more kind to Religion and more innocent that clothed the Christians in the skins of Bears and Tigers, that so they might be worried into Martyrdom; Then they that cloth their Christianity in a Fools Coat, that so it may be laughed to death, go out in ignom•ny and into contempt.
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Thus to set that out as foolishness which is the greatest mystery the Divine wisdom hath contriv'd to make mercy and truth meet together, righteousness and peace kiss each other, to make sin be punisht, yet the sinner pardoned:
Thus to Set that out as foolishness which is the greatest mystery the Divine Wisdom hath contrived to make mercy and truth meet together, righteousness and peace kiss each other, to make since be punished, yet the sinner pardoned:
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Thus to play and sin upon those dire expresses of Gods indignation against sin, are things of such 〈 ◊ 〉 and dangerous concern, that S. Paul could not give a caution against them but with tears, For many walke saith he, of whom I have told you often and now tell you even weeping, &c. Which calls me to my last consideration.
Thus to play and since upon those dire Expresses of God's Indignation against since, Are things of such 〈 ◊ 〉 and dangerous concern, that S. Paul could not give a caution against them but with tears, For many walk Says he, of whom I have told you often and now tell you even weeping, etc. Which calls me to my last consideration.
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Indeed the crosse of Christ does represent Almighty God in so severe a shape, and gives the lineaments of so fierce displeasures against sin, as do exceed all comprehension.
Indeed the cross of christ does represent Almighty God in so severe a shape, and gives the lineaments of so fierce displeasures against since, as do exceed all comprehension.
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The nayles that bor'd his hands, the spear that pierc't his heart and made out-letts for his blood and Spirits, did not wound him as, that sting of death and torments,
The nails that bored his hands, the spear that pierced his heart and made out-letts for his blood and Spirits, did not wound him as, that sting of death and torments,
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Christ by bearing the Cross gave God such satisfaction, as did move him in consideration thereof to dispence with that strict Law, which having broken we were forfeit to eternal death,
christ by bearing the Cross gave God such satisfaction, as did move him in consideration thereof to dispense with that strict Law, which having broken we were forfeit to Eternal death,
He there appears the Lamb of God that taketh away the sins of the World, for that he does as being a Lamb slain, then he was our Sacrifice, and that Crosse the Altar. And the humbled sinner that repents (for, notwithstanding satisfaction, God will not acept a Sinner that goes on;
He there appears the Lamb of God that Takes away the Sins of the World, for that he does as being a Lamb slave, then he was our Sacrifice, and that Cross the Altar. And the humbled sinner that repents (for, notwithstanding satisfaction, God will not accept a Sinner that Goes on;
by all those Agonies his holynesse would not be justifyed, if when he had forsaken and tormented his own Son for taking sin upon him, he should yet receive into his favour and his Heaven, sinners that will not let go, but will retain their sins:
by all those Agonies his holiness would not be justified, if when he had forsaken and tormented his own Son for taking since upon him, he should yet receive into his favour and his Heaven, Sinners that will not let go, but will retain their Sins:
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wage war with, beat off, and pursue a Lamb, that Lamb of God that comes to take away their sins; and make a spoyl and slaughter of their Sacrifice;
wage war with, beatrice off, and pursue a Lamb, that Lamb of God that comes to take away their Sins; and make a spoil and slaughter of their Sacrifice;
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It men resolve to be on terms of Duell with their God, and scorn that Satisfaction shall be made for them by any other way than by defiance; and although their God do make the satisfactions for them to himself,
It men resolve to be on terms of Duel with their God, and scorn that Satisfaction shall be made for them by any other Way than by defiance; and although their God do make the satisfactions for them to himself,
they are required to master all their wicked Customes, their untam'd appetites, and settled habits, to keep under their Concupiscence, to calm their inclinations and their passions:
they Are required to master all their wicked Customs, their untamed appetites, and settled habits, to keep under their Concupiscence, to Cam their inclinations and their passion:
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tell thy God although thou art not able to resist and stand, thou hast the price of strength, that which did purchase it was paid down for thee on the Crosse,
tell thy God although thou art not able to resist and stand, thou hast the price of strength, that which did purchase it was paid down for thee on the Cross,
give me therefore grace for it, let me have the value of that Blood, the Blood of God in spiritual succours, which may make me able to resist thy Enemies, and do thy will.
give me Therefore grace for it, let me have the valve of that Blood, the Blood of God in spiritual succours, which may make me able to resist thy Enemies, and do thy will.
Once more, on that Crosse was wrought a reconciliation betwixt God and Man; and that upon such terms of honour to us Men, that God does seem to condescend as far in this his Treaty,
Once more, on that Cross was wrought a reconciliation betwixt God and Man; and that upon such terms of honour to us Men, that God does seem to condescend as Far in this his Treaty,
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But behold here is greater love, for Christ commended his love to us in that when we were Enemies he dyed for us, onely out of hopes to make us friends;
But behold Here is greater love, for christ commended his love to us in that when we were Enemies he died for us, only out of hope's to make us Friends;
And is a Reconciliation with the Lord so hateful to us, that we will be Enemies to the Crosse that works it? are we so assur'd of worsting God Almighty, that we will resist whatever makes towards a peace with him? are the sinners expectations so tempting? do we look for such advantage from the Covenant we have made with Death, and the agreement we are at with Hell, that we will have the League defensive and offensive? will be foes to their foes? and will have War with God because he is their Enemy? are we thus resolv'd to be reveng'd upon the Triumphs of the Crosse? and because our Saviour spoyled Principalities and Powers, triumphing over them on it;
And is a Reconciliation with the Lord so hateful to us, that we will be Enemies to the Cross that works it? Are we so assured of worsting God Almighty, that we will resist whatever makes towards a peace with him? Are the Sinners Expectations so tempting? do we look for such advantage from the Covenant we have made with Death, and the agreement we Are At with Hell, that we will have the League defensive and offensive? will be foes to their foes? and will have War with God Because he is their Enemy? Are we thus resolved to be revenged upon the Triumphos of the Cross? and Because our Saviour spoiled Principalities and Powers, triumphing over them on it;
therefore set our selves against that Trophee of his Victories over our friends the Devil and his Fiends? is the love of Christ so injurious to us that we will be Enemies to the Expresses of it? and when his affection threw him down so low for our sakes, humbled him to Hell to beg and to procure our friendship, will we go to trample on him there rather than not go thither,
Therefore Set our selves against that Trophy of his Victories over our Friends the devil and his Fiends? is the love of christ so injurious to us that we will be Enemies to the Expresses of it? and when his affection threw him down so low for our sakes, humbled him to Hell to beg and to procure our friendship, will we go to trample on him there rather than not go thither,
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and Man's also? God squeezed into it all the dregs of his Wrath, and man scornfully spits into it? and when the one will make thee drink it up, the other throws it in thy face? was it not because thou wert to take a Crosse up which thou couldst not bear the Torments of,
and Man's also? God squeezed into it all the dregs of his Wrath, and man scornfully spits into it? and when the one will make thee drink it up, the other throws it in thy face? was it not Because thou Wertenberg to take a Cross up which thou Couldst not bear the Torments of,
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and Man will not endure the Blessings of? but most despitefully treads down that Cross while thou art sinking under it laden with their weight? This is alas, a state so sad that neither S. Pauls tears, nor Christ's Blood hath sufficient compassion for.
and Man will not endure the Blessings of? but most despitefully treads down that Cross while thou art sinking under it laden with their weight? This is alas, a state so sad that neither S. Paul's tears, nor Christ's Blood hath sufficient compassion for.
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An Army which consisted saith Herodotus, when muster'd at Thermopylae of Five Millions, two hundred eighty three thousand, two hundred and twenty Men, besides Laundresses, Harlots, and Horses;
an Army which consisted Says Herodotus, when mustered At Thermopylae of Five Millions, two hundred eighty three thousand, two hundred and twenty Men, beside Laundresses, Harlots, and Horses;
and it had Twelve hundred Gallies for Sea fight, besides Twenty hundred Ships for carriage.) when upon this view he had for a while gloryed in his happinesse to behold and Command so many Nations,
and it had Twelve hundred Galleys for Sea fight, beside Twenty hundred Ships for carriage.) when upon this view he had for a while gloried in his happiness to behold and Command so many nations,
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notwithstanding on a sudden he burst into Tears on this Consideration, that in one Hundred years there should not one survive of that great marvellous multitude: (And truely through his folly in one hundred weeks scarce any one but was the prey of Enemies,
notwithstanding on a sudden he burst into Tears on this Consideration, that in one Hundred Years there should not one survive of that great marvellous multitude: (And truly through his folly in one hundred weeks scarce any one but was the prey of Enemies,
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But then what will these insulting Enemies of the Cross do, when they shall see that Sign of the Son of Man coming in the Clouds of Heaven? When this Crosse shall usher in the great Assize? When they shall look on him that they have pierced and Crucified upon it? And when that Crucified offended Enemy shall come there to be their Judge? That takes himself to be offended much more in his kindnesse, than his Person;
But then what will these insulting Enemies of the Cross do, when they shall see that Signen of the Son of Man coming in the Clouds of Heaven? When this Cross shall usher in the great Assize? When they shall look on him that they have pierced and crucified upon it? And when that crucified offended Enemy shall come there to be their Judge? That Takes himself to be offended much more in his kindness, than his Person;
He sits there to pronounce Happinesse upon all faithful sincere Christians to proclaim Come ye blessed of my Father inherit the Kingdom prepared for you. To which, &c.
He sits there to pronounce Happiness upon all faithful sincere Christians to proclaim Come you blessed of my Father inherit the Kingdom prepared for you. To which, etc.
THE Kingdom of God, especially as it concerns the forepart of the Text, signifies nothing else but that of the Messiah, or in one word, Christianity; and that both as to the profession and the practise, the Doctrine and the life of it:
THE Kingdom of God, especially as it concerns the forepart of the Text, signifies nothing Else but that of the Messiah, or in one word, Christianity; and that both as to the profession and the practice, the Doctrine and the life of it:
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For so the NONLATINALPHABET, by which Theophylact expounds the words, the Preaching of the Doctrine is it self called the Kingdom of God by our Saviour, Mat. 21. 42. 'Tis not delivering of a message onely in weak empty words, 'tis Jurisdiction and exercise of Soveraignty:
For so the, by which Theophylact expounds the words, the Preaching of the Doctrine is it self called the Kingdom of God by our Saviour, Mathew 21. 42. It's not delivering of a message only in weak empty words, it's Jurisdiction and exercise of Sovereignty:
And the Commission that authoriz'd to it was the delegation of the Powers of Omnipotence: All Power, saith our Lord, is given to me both in Heaven and in Earth,
And the Commission that authorized to it was the delegation of the Powers of Omnipotence: All Power, Says our Lord, is given to me both in Heaven and in Earth,
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even with exclusion from that blessed Immortality of Joyes which the Kingdom of God imports, which is that sense it bears in the last words of my Text. In which we must consider,
even with exclusion from that blessed Immortality of Joys which the Kingdom of God imports, which is that sense it bears in the last words of my Text. In which we must Consider,
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Whatever bustle men are well content to make to get possession of any Earthly Dignity or Power, sometimes to wage war with their Conscience and all obligations, violate all Rights both Humane and Divine,
Whatever bustle men Are well content to make to get possession of any Earthly Dignity or Power, sometime to wage war with their Conscience and all obligations, violate all Rights both Humane and Divine,
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Thirdly, the manner we are by our Saviour here prescribed to receive this Kingdom in is, as a little Child. Whosoever shall not receive the Kingdom of God as a little Child, as one that cannot stand against the power of a Kingdom when it comes;
Thirdly, the manner we Are by our Saviour Here prescribed to receive this Kingdom in is, as a little Child. Whosoever shall not receive the Kingdom of God as a little Child, as one that cannot stand against the power of a Kingdom when it comes;
Lastly, Christ's asseveration is added to all this, Verily I say unto you whosoever shall not receive the Kingdom of God as a little Child, he shall not enter therein.
Lastly, Christ's asseveration is added to all this, Verily I say unto you whosoever shall not receive the Kingdom of God as a little Child, he shall not enter therein.
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But because the main thing Christ intended in the Text (which he so oft repeated upon several occasions) was, by the significative embleme of a little Child, visibly to informe us of some dispositions that are absolutely necessary to the entertaining Christianity, either in our minds by Faith or in our lives by practise;
But Because the main thing christ intended in the Text (which he so oft repeated upon several occasions) was, by the significative emblem of a little Child, visibly to inform us of Some dispositions that Are absolutely necessary to the entertaining Christianity, either in our minds by Faith or in our lives by practice;
I shall therefore wholly attend that design of his in the words, and handle them particularly as they seem here to be spoken in relation to the Doctrine of it.
I shall Therefore wholly attend that Design of his in the words, and handle them particularly as they seem Here to be spoken in Relation to the Doctrine of it.
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Now against such the text is positive, Whosoever shall not receive the Kingdom of God, the Doctrine of Christianity as a little Child he cannot enter therein, neither into the possession of the Promises of Christianity,
Now against such the text is positive, Whosoever shall not receive the Kingdom of God, the Doctrine of Christianity as a little Child he cannot enter therein, neither into the possession of the Promises of Christianity,
for it is plain that children being impotent, unable to sustaine or to direct themselves, they give themselves up to the aids and the directions of others, those especially whom they are committed to,
for it is plain that children being impotent, unable to sustain or to Direct themselves, they give themselves up to the aids and the directions of Others, those especially whom they Are committed to,
And when their age first makes them capable of having any thing infus'd into them, being empty and unseason'd vessels they will easily receive all and sincerely without taint:
And when their age First makes them capable of having any thing infused into them, being empty and unseasoned vessels they will Easily receive all and sincerely without taint:
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And being neither fill'd before hand with prejudicate opinions, nor with windy vaine conceits of their own skill or knowledge, they must needs take in without any let or hindrance what ever is infus'd,
And being neither filled before hand with prejudicate opinions, nor with windy vain conceits of their own skill or knowledge, they must needs take in without any let or hindrance what ever is infused,
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It is plain that his pretended Vicar and that Church expect it, that men shall submit their Faith entirely to the Church, believe whatever shee proposeth as reveal'd by God meerly on that account as she proposeth it, for otherwise it is not a right faith:
It is plain that his pretended Vicar and that Church expect it, that men shall submit their Faith entirely to the Church, believe whatever she Proposeth as revealed by God merely on that account as she Proposeth it, for otherwise it is not a right faith:
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Yea, she requires that men give their assent to the determinations of her head, the Pope, in matters of fact also, where they are as competent to Judge as he;
Yea, she requires that men give their assent to the determinations of her head, the Pope, in matters of fact also, where they Are as competent to Judge as he;
and to yield and sign their assent to his determinations, Witnesse the matter of Jansenius. Yea their great Cardinal is positive that If the Pope could erre so far as to call evil good, good evil, to prohibit vertues or command vices, the Church were bound in conscience to believe those vices good and honest, and those vertues evil. So far he.
and to yield and Signen their assent to his determinations, Witness the matter of Jansenius. Yea their great Cardinal is positive that If the Pope could err so Far as to call evil good, good evil, to prohibit Virtues or command vices, the Church were bound in conscience to believe those vices good and honest, and those Virtues evil. So Far he.
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Indeed if that Church be the Mother and Nurse of all Christians, 'tis from her breasts only they must seek the sinceremilk of the word: Now that she is so, they must take her word,
Indeed if that Church be the Mother and Nurse of all Christians, it's from her breasts only they must seek the sinceremilk of the word: Now that she is so, they must take her word,
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Yet as if this had been the proper method among Christians alwaies, in S. Austin's time we finde the Manichees derided Christianity, that discipline of Faith, because by that men were commanded to believe and were not taught how to distinguish truth from falshood by clear reason, and again, that it requires us to assent before we have a reason for it.
Yet as if this had been the proper method among Christians always, in S. Austin's time we find the manichees derided Christianity, that discipline of Faith, Because by that men were commanded to believe and were not taught how to distinguish truth from falsehood by clear reason, and again, that it requires us to assent before we have a reason for it.
And long before that Celsus did advise the Christians to receive no doctrines but on the account of reason, credulity being the inlet to deceit, saying, they that without grounds believe are like those that admire and are satisfied with juglers, and take appearances and sleight of hand for truth, adding many of the Christians, neither would receive, nor give a reason of their faith but us'd to say NONLATINALPHABET do not you examine, but believe, 'tis your faith shall save you;
And long before that Celsus did Advice the Christians to receive no doctrines but on the account of reason, credulity being the inlet to deceit, saying, they that without grounds believe Are like those that admire and Are satisfied with jugglers, and take appearances and sleight of hand for truth, adding many of the Christians, neither would receive, nor give a reason of their faith but used to say do not you examine, but believe, it's your faith shall save you;
and as if from the beginning it were so we cannot but have heard the story of that man that reading Genesis where Moses says, In the beginning God created the Heaven and the Earth.
and as if from the beginning it were so we cannot but have herd the story of that man that reading Genesis where Moses Says, In the beginning God created the Heaven and the Earth.
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As if argument and reason never had place in the Jewish or the Christian Religion, only those who were the institutors of each Religion, did deliver it;
As if argument and reason never had place in the Jewish or the Christian Religion, only those who were the institutors of each Religion, did deliver it;
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But it is certain on the other side S. Paul requires of his new Christian Corinthians, that they be not children in understanding, that they be in malice Children, but in understanding Men.
But it is certain on the other side S. Paul requires of his new Christian Corinthians, that they be not children in understanding, that they be in malice Children, but in understanding Men.
namely as it understands and judges, it is not possible a man should really believe a thing unlesse he fatisfie himself that he hath reason for so doing.
namely as it understands and judges, it is not possible a man should really believe a thing unless he fatisfie himself that he hath reason for so doing.
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and cannot choose but will that which appears best at that time it wills, yet it is sure that he who with his understanding, which is not free in her apprehensions and judgments,
and cannot choose but will that which appears best At that time it wills, yet it is sure that he who with his understanding, which is not free in her apprehensions and Judgments,
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yet it seems he might believe against acknowledg'd evident truth and reason, but this were onely wish or fancy and imagination, not belief. And to prevent such childish weak credulity was the great work and care of Christ,
yet it seems he might believe against acknowledged evident truth and reason, but this were only wish or fancy and imagination, not belief. And to prevent such childish weak credulity was the great work and care of christ,
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For when he was ascended up to heaven he gave some Apostles, some Evangelists, some Pastors and Teachers, he shed down the Holy Spirit and his gifts, that we might not be as Children tossed to and fro,
For when he was ascended up to heaven he gave Some Apostles, Some Evangelists, Some Pastors and Teachers, he shed down the Holy Spirit and his Gifts, that we might not be as Children tossed to and from,
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yet since there are so many Churches, and the true one therefore could be known no otherwise then by some marks, there must be disquisition before Faith;
yet since there Are so many Churches, and the true one Therefore could be known no otherwise then by Some marks, there must be disquisition before Faith;
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for were they to receive Religion as a little Child, be nurst up with the Doctrine as with milk, a Child we know may suck infection from the poyson'd breast of an unwholesome mother,
for were they to receive Religion as a little Child, be nursed up with the Doctrine as with milk, a Child we know may suck infection from the poisoned breast of an unwholesome mother,
A soul like theirs that is but rasa tabula white paper is as fitted to receive the mark of the beast, as the inscription of the living God, just as the first hand shall impresse.
A soul like theirs that is but rasa tabula white paper is as fitted to receive the mark of the beast, as the inscription of the living God, just as the First hand shall Impress.
Therefore we are bid not to believe every Spirit, not every Teacher though he come with gifts, pretend and seem to be inspir'd, but try them; and our Saviour forewarn'd the Jews of false Christs that should come with signes and wonders.
Therefore we Are bid not to believe every Spirit, not every Teacher though he come with Gifts, pretend and seem to be inspired, but try them; and our Saviour forewarned the jews of false Christ that should come with Signs and wonders.
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where he says, we must bring into captivity every thought to the obedience of Christ, to wit, of that Christ, who as he does himself professe that if he had not done among them the works which no other had done, they had not had sin:
where he Says, we must bring into captivity every Thought to the Obedience of christ, to wit, of that christ, who as he does himself profess that if he had not done among them the works which no other had done, they had not had since:
So when he had made appear he was that person whom their prophesies had poynted out, the Messiah, the Son of the living God, and this not only his Disciples had acknowledg'd,
So when he had made appear he was that person whom their prophecies had pointed out, the Messiah, the Son of the living God, and this not only his Disciples had acknowledged,
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He that will not receive my Doctrines without dispute, that is to say, He that will not receive the Kingdom of God as a little Child shall not enter therein.
He that will not receive my Doctrines without dispute, that is to say, He that will not receive the Kingdom of God as a little Child shall not enter therein.
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unlesse there be some other certain reason of the thing besides his saying: Si Christo etiam credendum negant nisi indubitata ratio reddita fuerit Christiani non sunt.
unless there be Some other certain reason of the thing beside his saying: Si Christ etiam credendum negant nisi indubitata ratio reddita fuerit Christians non sunt.
for however the modern Doctrines dare assert, that Christ hath given the very same infallibility which himself had to all S. Peters succcessors as often as they speak ex Cathedrâ;
for however the modern Doctrines Dare assert, that christ hath given the very same infallibility which himself had to all S. Peter's succcessors as often as they speak ex Cathedrâ;
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yet not to countenance this monster by admitting combate with it, nor to put my self into the circle which these men commit who talk of the Authority of the Church, to which they require us to resign our Faith.
yet not to countenance this monster by admitting combat with it, nor to put my self into the circle which these men commit who talk of the authority of the Church, to which they require us to resign our Faith.
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This I dare affirm, it is impossible for any person or assembly to produce a delegation of authority in more ample terms then the great Councel of the Jews could shew, sign'd both by God and Christ. According to the sentence of the Law which they shall teach thee,
This I Dare affirm, it is impossible for any person or assembly to produce a delegation of Authority in more ample terms then the great Council of the jews could show, signed both by God and christ. According to the sentence of the Law which they shall teach thee,
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nor to the left, saith God, Deut. 17. 11. compar'd with 2 Chron. 19. 8, 9, 10, 11. And our Saviour says, They sit in Moses Chair, all therefore whatsoever they bid you observe, that observe and do, Mat. 23. 2. Let them of Rome produce a better and more large commission.
nor to the left, Says God, Deuteronomy 17. 11. compared with 2 Chronicles 19. 8, 9, 10, 11. And our Saviour Says, They fit in Moses Chair, all Therefore whatsoever they bid you observe, that observe and do, Mathew 23. 2. Let them of Rome produce a better and more large commission.
God did not mean the people should imagine that when he prescrib'd a Sacrifice for expiation of their errors in their Judgement when they found it out. Lev. 4 13. As their own Doctors do expound it:
God did not mean the people should imagine that when he prescribed a Sacrifice for expiation of their errors in their Judgement when they found it out. Lev. 4 13. As their own Doctors do expound it:
Therefore God suppos'd that they might erre, and we know that their Traditions did evacuate the Law. Mat. 23. 15. They judg'd and slew true Prophets, v. 37. They declar'd the Messiah an impostor, Mat. 27. 63. and blasphemer, and for that condem'd him, Mat. 26. 65. and decreed what the Apostles told them they must not obey, Act. 5. 25.
Therefore God supposed that they might err, and we know that their Traditions did evacuate the Law. Mathew 23. 15. They judged and slew true prophets, v. 37. They declared the Messiah an impostor, Mathew 27. 63. and blasphemer, and for that condemned him, Mathew 26. 65. and decreed what the Apostles told them they must not obey, Act. 5. 25.
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if by the Miracles he wrought, his raising others from the dead, his own Death and his Resurrection, he sufficiently justified the Divinity of his Doctrine: (And if those Miracles were true, they were no doubt sufficient) and if those that did pretend they were eye-witnesses and ministers of all this, his Apostles and the Seventy Disciples,
if by the Miracles he wrought, his raising Others from the dead, his own Death and his Resurrection, he sufficiently justified the Divinity of his Doctrine: (And if those Miracles were true, they were no doubt sufficient) and if those that did pretend they were Eyewitnesses and Ministers of all this, his Apostles and the Seventy Disciples,
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and those others that accompanied him, who conversed with him continually, and could not therefore be deceived if they professe they heard and saw all this,
and those Others that accompanied him, who conversed with him continually, and could not Therefore be deceived if they profess they herd and saw all this,
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and if any Heterodoxies should at any time creep by degrees into the Articles or the external practice of the Church, they might be easily discovered by those Records.
and if any Heterodoxies should At any time creep by Degrees into the Articles or the external practice of the Church, they might be Easily discovered by those Records.
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And if the multitudes that heard, and saw, and did receive all this, and which were grown extreamly numerous almost in every Nation of the then known World,
And if the Multitudes that herd, and saw, and did receive all this, and which were grown extremely numerous almost in every nation of the then known World,
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while those Apostles and Disciples liv'd, if these deliver'd what they must needs know whether 'twere true or not, deliver'd both that Doctrine and those Books of it as most certain truth, by Preaching,
while those Apostles and Disciples lived, if these Delivered what they must needs know whither 'twere true or not, Delivered both that Doctrine and those Books of it as most certain truth, by Preaching,
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if all this, I say, be true, then it is easie to conclude that we are to receive the Doctrine of that Jesus, and this Book the Records of it, with the resignation of a little Child,
if all this, I say, be true, then it is easy to conclude that we Are to receive the Doctrine of that jesus, and this Book the Records of it, with the resignation of a little Child,
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first as sure as any of us here, who have not seen the thing can be, that Christianity is now profest, the Bible now received in all the Regions round about us throughout Europe, or indeed that there are such Regions and places,
First as sure as any of us Here, who have not seen the thing can be, that Christianity is now professed, the bible now received in all the Regions round about us throughout Europe, or indeed that there Are such Regions and places,
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so sure we may be, for we have the testimony of the World, that for example, in the dayes of Dioclesian 'twas over the World profest both with their mouths and lives;
so sure we may be, for we have the testimony of the World, that for Exampl, in the days of Diocletian 'twas over the World professed both with their mouths and lives;
and they did value the Records of this Doctrine so much dearer than their Lives or their Estates, that in prosecution of those Edicts, wherein the Christians were required to deliver up their Bibles to be burnt, in one Month 17000. were put to death:
and they did valve the Records of this Doctrine so much Dearer than their Lives or their Estates, that in prosecution of those Edicts, wherein the Christians were required to deliver up their Bibles to be burned, in one Monn 17000. were put to death:
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Thirdly, 'tis as impossible that their immediate Ancestors who lived in the Apostles Age, who heard their Preaching, received their Writings, saw the Miracles they did,
Thirdly, it's as impossible that their immediate Ancestors who lived in the Apostles Age, who herd their Preaching, received their Writings, saw the Miracles they did,
It is as impossible I say, so many should agree together to betray all their Posterity into the profession of a Religion from which they could look for no advantage but the certain total Ruin of themselves and their posterity;
It is as impossible I say, so many should agree together to betray all their Posterity into the profession of a Religion from which they could look for no advantage but the certain total Ruin of themselves and their posterity;
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and these Scriptures, and the Doctrines Christians deliver (so far as they have not varied since that time from these Authentical Records) they have the Seal of God, Miracles to attest they come from God.
and these Scriptures, and the Doctrines Christians deliver (so Far as they have not varied since that time from these Authentical Records) they have the Seal of God, Miracles to attest they come from God.
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Next Christ's predictions in the New, particularly those about Jerusalem, which saith Eusebius, He that will compare with what Josephus an eyewitnesse and no Christian, writes of it (or what our selves know of that Nation and that place indeed) he must acknowledge the Divinity of his words.
Next Christ's predictions in the New, particularly those about Jerusalem, which Says Eusebius, He that will compare with what Josephus an eyewitness and no Christian, writes of it (or what our selves know of that nation and that place indeed) he must acknowledge the Divinity of his words.
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But enough hath been said to prove they come from God, and therefore we must so receive them as the Word of God, with perfect resignation of our Souls,
But enough hath been said to prove they come from God, and Therefore we must so receive them as the Word of God, with perfect resignation of our Souls,
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and submission of our judgments, denying every apprehension that would start aside from and not captivate it self to that prime truth which cannot be deceived nor lye;
and submission of our Judgments, denying every apprehension that would start aside from and not captivate it self to that prime truth which cannot be deceived nor lie;
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and renounce all discourses Reason offers that resist such abnegation of it self and all our other faculties, that is, receive this Word of the Kingdom as a little Child.
and renounce all discourses Reason offers that resist such abnegation of it self and all our other faculties, that is, receive this Word of the Kingdom as a little Child.
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they heard the Doctrine, saw the Miracles, were sure they saw and heard them, and so, supposing the signs sufficient to confirm the Doctrine to have come from God, were certain of their truth, without any Authority of a Church to influence that faith into divine:
they herd the Doctrine, saw the Miracles, were sure they saw and herd them, and so, supposing the Signs sufficient to confirm the Doctrine to have come from God, were certain of their truth, without any authority of a Church to influence that faith into divine:
And S. John therefore does not onely call in, and admit, and urge their testimony, That which we have heard, which we have seen with our Eyes, which we have looks upon,
And S. John Therefore does not only call in, and admit, and urge their testimony, That which we have herd, which we have seen with our Eyes, which we have looks upon,
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and our hands have handled of the Word of Life, that declare we unto you; But our Saviour in the highest point of Faith appeals directly to their Judgment:
and our hands have handled of the Word of Life, that declare we unto you; But our Saviour in the highest point of Faith appeals directly to their Judgement:
And truly when the Scripture that does call those Elements Christs Body and his Blood, does also call them after Consecration Bread and Wine; and since they must be called one of them by a figure,
And truly when the Scripture that does call those Elements Christ Body and his Blood, does also call them After Consecration Bred and Wine; and since they must be called one of them by a figure,
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when it therefore finds if it admit the figure in that form This is my Body, 'Tis but just the same which was in the Jews Sacrament the Paschal Lamb: which they call'd the Body of the Passever, though it were but the memorial, a figure which was alwayes usual in Sacraments,
when it Therefore finds if it admit the figure in that from This is my Body, It's but just the same which was in the jews Sacrament the Paschal Lamb: which they called the Body of the passover, though it were but the memorial, a figure which was always usual in Sacraments,
But if it should resolve it to be Bread & Wine onely in a figure, besides a most impossible acknowledged Consequence, that a man can be nourisht by them, which the Romamsts dare not deny;
But if it should resolve it to be Bred & Wine only in a figure, beside a most impossible acknowledged Consequence, that a man can be nourished by them, which the Romanists Dare not deny;
and judge in contradiction to known Principles, and trample on all Laws of sense and understanding, which (especially when the Scripture hath no where defined expresly) must be most unreasonable;
and judge in contradiction to known Principles, and trample on all Laws of sense and understanding, which (especially when the Scripture hath no where defined expressly) must be most unreasonable;
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men are not bound to swallow contradictions as they do the Wafer, or receive as a little Child, that discerns the Lords Body, no more then it does the repugnancies that are consequent to their Hypothesis concerning it.
men Are not bound to swallow contradictions as they do the Wafer, or receive as a little Child, that discerns the lords Body, no more then it does the Repugnancies that Are consequent to their Hypothesis Concerning it.
Or to make another instance, when the Scripture says, God is a Spirit, yet does also give him hands, and eyes, and ears, and wings, and these of strange prodigious dimensions;
Or to make Another instance, when the Scripture Says, God is a Spirit, yet does also give him hands, and eyes, and ears, and wings, and these of strange prodigious dimensions;
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For though it be impossible that any Revelation can contradict right Reason (truth cannot be inconsistent with truth:) yet it is very possible God can reveal those truths which we have neither faculties analogal,
For though it be impossible that any Revelation can contradict right Reason (truth cannot be inconsistent with truth:) yet it is very possible God can reveal those truths which we have neither faculties analogal,
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nor principles or notions proportioned to, nor any natural wayes of judging or examining. And if those faculties which are not capable of cognisance will judge;
nor principles or notions proportioned to, nor any natural ways of judging or examining. And if those faculties which Are not capable of cognisance will judge;
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and judge of things removed from all our notices; (such as Spiritual, Infinite, Eternal being is) and do it by principles gathered from the information of our Senses,
and judge of things removed from all our notices; (such as Spiritual, Infinite, Eternal being is) and do it by principles gathered from the information of our Senses,
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and by analogy with things of another kind; corporeal finite things that are about us; reason need not be informed how liable such judgments must be to mistakes;
and by analogy with things of Another kind; corporeal finite things that Are about us; reason need not be informed how liable such Judgments must be to mistakes;
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And therefore they that will presume to comprehend whatere they are commanded to believe, and those that will believe nothing but what they are able to comprehend, are alike insolent, if not pernicious.
And Therefore they that will presume to comprehend whatere they Are commanded to believe, and those that will believe nothing but what they Are able to comprehend, Are alike insolent, if not pernicious.
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Tis true God by the Gospel hath revealed and brought to light many things which before appeared onely as he himself did in the Temple, in a Cloud; namely concerning the Divine nature, Persons, Properties,
This true God by the Gospel hath revealed and brought to Light many things which before appeared only as he himself did in the Temple, in a Cloud; namely Concerning the Divine nature, Persons, Properties,
and the Eternal being, and the Incarnation of his Son; but still, as God himself is said to do, these also dwell in Light, that no man can approach unto.
and the Eternal being, and the Incarnation of his Son; but still, as God himself is said to do, these also dwell in Light, that no man can approach unto.
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the one that with his Pencil will presume to figure him who is the brightnesse of Gods glory, and trace out the lineaments by which that everlasting Father did impresse the character, and express Image of his person on him, and the other that with a bold hand dashes out the Person from the Nature;
the one that with his Pencil will presume to figure him who is the brightness of God's glory, and trace out the lineaments by which that everlasting Father did Impress the character, and express Image of his person on him, and the other that with a bold hand Dashes out the Person from the Nature;
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the one that will needs prove by Reason whatsoever is in Scripture, and the other that speaking of Christ satisfaction, saith, for my part if it were not onely once 〈 ◊ 〉 oftentimes set down in holy Scripture,
the one that will needs prove by Reason whatsoever is in Scripture, and the other that speaking of christ satisfaction, Says, for my part if it were not only once 〈 ◊ 〉 oftentimes Set down in holy Scripture,
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and the other by their light of Reason being able to dispel and make those shadows vanish, that so easie victory encouraged them to frame reasons against,
and the other by their Light of Reason being able to dispel and make those shadows vanish, that so easy victory encouraged them to frame Reasons against,
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as they had been still received; took occasion thence to conclude against the whole Religion; and by scruples at some Articles taught themselves to dispute all the Creed;
as they had been still received; took occasion thence to conclude against the Whole Religion; and by scruples At Some Articles taught themselves to dispute all the Creed;
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but also from the future and eternal recompences of revenge, shall in phrasing his in junctions but bid them turn the other cheek, no Gentleman can be of his Religion;
but also from the future and Eternal recompenses of revenge, shall in phrasing his in junctions but bid them turn the other cheek, no Gentleman can be of his Religion;
If in meer compassion meaning only to make virtue easie, by advising us against the snares and the occasions of Vice, he word his counsel in prescriptions to pull out the right eye, cut off the right hand:
If in mere compassion meaning only to make virtue easy, by advising us against the snares and the occasions of Vice, he word his counsel in prescriptions to pull out the right eye, Cut off the right hand:
His Religion is a much worse Tyranny then the Covenant Nahash offered to the men of Jabesh Gilead, and they think themselves as much concern'd to make parties against it:
His Religion is a much Worse Tyranny then the Covenant Nahash offered to the men of Jabesh Gilead, and they think themselves as much concerned to make parties against it:
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In fine, if that he might at once instruct us how to pull up the root of all evil, he forbid us to lay up treasures upon the Earth, and tell us that our treasures should be laid up in Heaven, and say it is impossible for arich man to enter into heaven;
In fine, if that he might At once instruct us how to pull up the root of all evil, he forbid us to lay up treasures upon the Earth, and tell us that our treasures should be laid up in Heaven, and say it is impossible for Arich man to enter into heaven;
This Command requires indeed that they who do receive it should be Children, whom we use to cheat of gold by the same methods, telling them it is not good for them at present, that it shall be laid up for them;
This Command requires indeed that they who do receive it should be Children, whom we use to cheat of gold by the same methods, telling them it is not good for them At present, that it shall be laid up for them;
And truely if we rackt the Consciences of dying men, and if so be they would give so much to this Cloyster or that Order promised them remission of their sins,
And truly if we racked the Consciences of dying men, and if so be they would give so much to this Cloister or that Order promised them remission of their Sins,
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when there are so many own it, because their reason cannot comprehend all this, therefore Scriptures lake of fire must be no more then the Poets Acheron; and Resu•rection was fram'd (as the apparition of a Ghost is wont to do) to fright men meerly;
when there Are so many own it, Because their reason cannot comprehend all this, Therefore Scriptures lake of fire must be no more then the Poets Acheron; and Resu•rection was framed (as the apparition of a Ghost is wont to do) to fright men merely;
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to dispute against plain matters of fact, the being and the Works of such and such so many ages since, and witnessed by a greater testimony then the world can shew for any other thing;
to dispute against plain matters of fact, the being and the Works of such and such so many ages since, and witnessed by a greater testimony then the world can show for any other thing;
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Now to attempt the confutation of such matter of fact by reasonings drawn from difficulties in some things which those men are witnessed to have deliver'd,
Now to attempt the confutation of such matter of fact by reasonings drawn from difficulties in Some things which those men Are witnessed to have Delivered,
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because they cannot understand all that those persons taught, or possibly because they can take some occasions to buffoone on what they taught, is most ridiculous.
Because they cannot understand all that those Persons taught, or possibly Because they can take Some occasions to buffoon on what they taught, is most ridiculous.
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Thus History must have been false, and several known places not have been, because the story hath been turn'd into Burlesque: Thus he that with the Ancients cannot comprehend how it is possible that there should be Antipodes, or the earth can be any thing but a plain flat, otherwise he thinks the inhabitants must fall down to Heaven;
Thus History must have been false, and several known places not have been, Because the story hath been turned into Burlesque: Thus he that with the Ancients cannot comprehend how it is possible that there should be Antipodes, or the earth can be any thing but a plain flat, otherwise he thinks the inhabitants must fallen down to Heaven;
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may as rationally despise all the discoveries of the earth, assure himself our constant Navigations which perswade us 'tis a Globe inhabited on both sides, bring home from the Indies nothing else but false relations,
may as rationally despise all the discoveries of the earth, assure himself our constant Navigations which persuade us it's a Globe inhabited on both sides, bring home from the Indies nothing Else but false relations,
namely, by subtilties to prove it was impossible there could be any motion, while another did disturb his lecture by his motion up and down the Schools;
namely, by subtleties to prove it was impossible there could be any motion, while Another did disturb his lecture by his motion up and down the Schools;
And yet methinks upon the same account they should allow, that at a feast he turned so many pots of water into wine, because that seems to gratifie the thirsts of their intemperance.
And yet methinks upon the same account they should allow, that At a feast he turned so many pots of water into wine, Because that seems to gratify the thirsts of their intemperance.
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but when they could not imitate, but did confess the finger of the Lord, and themselves Suffered those plagues which they could not either conjure up or down;
but when they could not imitate, but did confess the finger of the Lord, and themselves Suffered those plagues which they could not either conjure up or down;
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then if Pharaoh will not be persuaded, 'tis plain nothing but his interests, not the wonders which were wrought by the Magicians, were the reasons that prevailed with him;
then if Pharaoh will not be persuaded, it's plain nothing but his interests, not the wonders which were wrought by the Magicians, were the Reasons that prevailed with him;
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Again when they who knew the mighty works Christ did, and were forewarned by him of false Christs and false Prophets, that would come with signs and lying wonders;
Again when they who knew the mighty works christ did, and were forewarned by him of false Christ and false prophets, that would come with Signs and lying wonders;
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God allowing Sathan leave to struggle at his last gasp, and to make a blaze when he was to fall from Heaven as lightning, but far beneath the glory of his onely begotten Son:
God allowing Sathan leave to struggle At his last gasp, and to make a blaze when he was to fallen from Heaven as lightning, but Far beneath the glory of his only begotten Son:
Now 'tis evident by the comparison of the several signs that Christ and this Barchocab wrought, the only reasons that gave efficacy to that sleight imposture,
Now it's evident by the comparison of the several Signs that christ and this Bar kokhba wrought, the only Reasons that gave efficacy to that sleight imposture,
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Once more Tertullian challenging the Heathen says, Produce before your judgment s•ats some, whom you will, of those who are inspired by any of your Gods,
Once more Tertullian challenging the Heathen Says, Produce before your judgement s•ats Some, whom you will, of those who Are inspired by any of your God's,
when gaping ore the Altar they have in its fumes (according to their custom) taken in the Deity till they are great with it & ructando conantur, while they are in travel with him,
when gaping over the Altar they have in its fumes (according to their custom) taken in the Deity till they Are great with it & ructando conantur, while they Are in travel with him,
and if the spirits that they are possest with do not presently confess that they are devils, ibidem illius Christiani procacissimi sanguinem fundite, let the sawcy petulant Christian lose his life.
and if the spirits that they Are possessed with doe not presently confess that they Are Devils, ibidem Illius Christians procacissimi sanguinem fundite, let the saucy petulant Christian loose his life.
Nec enim Divinitas deputanda est quae subdita est homini, it being most impossible that that should be a God which a man could rule and triumph over, so imperiously manage him,
Nec enim Divinitas deputanda est Quae subdita est Homini, it being most impossible that that should be a God which a man could Rule and triumph over, so imperiously manage him,
They are as fierce against the Christian Religion for their lusts sake, as those for their Venus, and the very same account that made those Heathen customs,
They Are as fierce against the Christian Religion for their Lustiest sake, as those for their Venus, and the very same account that made those Heathen customs,
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namely, because they sided with their inclinations and interests. This very account makes little difficulties (which Almighty God hath left in our Religion,
namely, Because they sided with their inclinations and interests. This very account makes little difficulties (which Almighty God hath left in our Religion,
as he suffered signs and lying wonders heretofore, for trials) yea, makes cavils, mere exceptions, pass for reasons most invincible, be disputed, urg'd with great concern and passion, against all those methods of conviction which God hath afforded Christianity.
as he suffered Signs and lying wonders heretofore, for trials) yea, makes cavils, mere exceptions, pass for Reasons most invincible, be disputed, urged with great concern and passion, against all those methods of conviction which God hath afforded Christianity.
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And do ye thus requite the Lord, O foolish people and unwise? Is not he thy Father that hath bought thee? Hath he not made thee and establisht thee? Ask thy Father and he will shew thee, thy Elders and they will tell thee. De•t.
And do you thus requite the Lord, Oh foolish people and unwise? Is not he thy Father that hath bought thee? Hath he not made thee and established thee? Ask thy Father and he will show thee, thy Elders and they will tell thee. De•t.
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so did he not nurse and bear us in his arms, and carry us in all our weaknesses and difficulties, till he brought us up to a full strength? Till by a miraculous and signal providence he had establisht, settled us? and after all these cares bestowed upon us, do we prove a generation of vipers onely, such as do requite the bowels that did bear and nourish them, by preying on them and consuming them? Or like the of-spring of a Spider, who,
so did he not nurse and bear us in his arms, and carry us in all our Weaknesses and difficulties, till he brought us up to a full strength? Till by a miraculous and signal providence he had established, settled us? and After all these Cares bestowed upon us, do we prove a generation of vipers only, such as do requite the bowels that did bear and nourish them, by preying on them and consuming them? Or like the offspring of a Spider, who,
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when he hath spent himself with weaving nets and working of them into labyrinths, to be the granaries and the defences of his brood, to catch them prey, and to secure them;
when he hath spent himself with weaving nets and working of them into labyrinths, to be the granaries and the defences of his brood, to catch them prey, and to secure them;
then the strongest of his young ones, when he is by these his cares establisht and grown ripe to destroy, makes those threads fatal to his parent, which he spun out of his bowels to be thread of life to him.
then the Strongest of his young ones, when he is by these his Cares established and grown ripe to destroy, makes those threads fatal to his parent, which he spun out of his bowels to be thread of life to him.
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and invenome us against himself? make his miraculous mercies furnish us for the abuse and provocation of him? his blest Providence serve onely to afford us arguments against it self;
and invenome us against himself? make his miraculous Mercies furnish us for the abuse and provocation of him? his blessed Providence serve only to afford us Arguments against it self;
help to confute it self because it hath so prospered, doth still suffer us? But after all this, is he not thy Father that hath bought thee? who to all his titles to us, his endearing obligations, notwithstanding our despites and provocations of them;
help to confute it self Because it hath so prospered, does still suffer us? But After all this, is he not thy Father that hath bought thee? who to all his titles to us, his endearing obligations, notwithstanding our despites and provocations of them;
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And then however we have hitherto affronted, let us be content now to be bought and hir'd, to receive that Kingdom of God as his children; for if children, then heirs;
And then however we have hitherto affronted, let us be content now to be bought and hired, to receive that Kingdom of God as his children; for if children, then Heirs;
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SERMON XVI. IN St. PETERS WEST MINSTER. January 6. 1660. ACTS XIII. 2. The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
SERMON XVI. IN Saint PETER'S WEST MINSTER. January 6. 1660. ACTS XIII. 2. The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
Although that ministring to God by prayer and fasting, be the indicted and appropriate acts to preface such Solemnities as this; and that not Sermons, but Litanies and intercessions, are the peculiar adherents of Embers, and of Consecrations; and those vigorous strivings with Almighty God by Prayer are the birth-pangs in which Fathers are born unto the Church:
Although that ministering to God by prayer and fasting, be the indicted and Appropriate acts to preface such Solemnities as this; and that not Sermons, but Litanies and intercessions, Are the peculiar adherents of Embers, and of Consecrations; and those vigorous strivings with Almighty God by Prayer Are the birth-pangs in which Father's Are born unto the Church:
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and the Authority that sends despis'd as Antichristian, vvhilst separation and pretence unto the Holy Ghost set up themselves against the strict injunction of the Holy Ghost to separate; the Pulpit, that othervvhiles hath fought against it, must novv attone its errours, by attending on the Altar, and the bold ungrounded claimes of Inspiration, that false teachers have usurp'd, be superseded by the voice of the Holy Ghost himself, vvho in this case becomes the Preacher, and says, Separate me Barnabas and Saul for the work whereunto I have called them.
and the authority that sends despised as Antichristian, whilst separation and pretence unto the Holy Ghost Set up themselves against the strict injunction of the Holy Ghost to separate; the Pulpit, that otherwhiles hath fought against it, must now atone its errors, by attending on the Altar, and the bold ungrounded claims of Inspiration, that false Teachers have usurped, be superseded by the voice of the Holy Ghost himself, who in this case becomes the Preacher, and Says, Separate me Barnabas and Saul for the work whereunto I have called them.
set down in the remaining vvords of the Text, wherein you have 1. The Act injoyn'd; NONLATINALPHABET, separate. 2. The Object; NONLATINALPHABET, Separate me Barnabas and Saul. 3. The End for vvhat;
Set down in the remaining words of the Text, wherein you have 1. The Act enjoined;, separate. 2. The Object;, Separate me Barnabas and Saul. 3. The End for what;
NONLATINALPHABET, for a work. 4. The Determination of that work; NONLATINALPHABET, for the work whereunto I have called them. Of these in their Order: and first, The Holy Ghost said.
, for a work. 4. The Determination of that work;, for the work whereunto I have called them. Of these in their Order: and First, The Holy Ghost said.
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Of those five things, for vvant of vvhich the second Jewish Temple sunk below the first, and its Glory seem'd faint in the comparison, the Chiefest vvas the Holy Ghost; vvho became silent, his Oracles ceast then,
Of those five things, for want of which the second Jewish Temple sunk below the First, and its Glory seemed faint in the comparison, the Chiefest was the Holy Ghost; who became silent, his Oracles ceased then,
A thing not only confest by the Thalmudists, (vvho say our Rabbins have deliver'd to us, that from the time of Haggai, Zechary and Malachy, NONLATINALPHABET, The Holy Ghost was taken away from Israel) but so notorious in experience, that vvhen St. Paul meets Disciples at Ephesus, Acts 19. 1. and asks them if they have received the Holy Ghost, vvhether at their Baptisme the Spirit came down upon them as He did then on others;
A thing not only confessed by the Talmudists, (who say our Rabbis have Delivered to us, that from the time of Chaggai, Zechariah and Malachy,, The Holy Ghost was taken away from Israel) but so notorious in experience, that when Saint Paul meets Disciples At Ephesus, Acts 19. 1. and asks them if they have received the Holy Ghost, whether At their Baptism the Spirit Come down upon them as He did then on Others;
but have not been for a long time, and we have not yet heard they are restored, (for of this pouring out of the Holy Ghost they must needs mean it, not of himself, of vvhom they could not doubt, nothing was more known in the Jewish Church.)
but have not been for a long time, and we have not yet herd they Are restored, (for of this pouring out of the Holy Ghost they must needs mean it, not of himself, of whom they could not doubt, nothing was more known in the Jewish Church.)
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for this he spake of the Spirit, which all that believed on him should receive, Joh. 7. 39. so that Ioel did scarce feel or foresee enough to prophesie of this abundance, but the inundations were almost like Christ 's receivings, without measure. Nor were his Inspirations as of old, dark and mysterious oracles, direction in rapture;
for this he spoke of the Spirit, which all that believed on him should receive, John 7. 39. so that Joel did scarce feel or foresee enough to prophesy of this abundance, but the inundations were almost like christ is receivings, without measure. Nor were his Inspirations as of old, dark and mysterious oracles, direction in rapture;
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But in the Gospel his effusions run clear, and transparent as the VVater that expresseth them, revealing even all the unknown languages that were the conduits and conveighances; all plain express direction, such as that of the Text.
But in the Gospel his effusions run clear, and transparent as the VVater that Expresses them, revealing even all the unknown languages that were the conduits and conveyances; all plain express direction, such as that of the Text.
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and indeed how can he choose but be particularly concern'd in those offices vvhich are his own NONLATINALPHABET, his gifts? Timothy 's is expresly call'd so, in each of his Epistles, 1 Tim. 4. 14. 2 Tim. 1. 6. And vvhen our Saviour, Ephes. 4, 8. is said to give the gifts of the Holy Ghost to men, it is added how, ver. 11. He gave some Apostles, some Evangelists, some Pastors and Teathers,
and indeed how can he choose but be particularly concerned in those Offices which Are his own, his Gifts? Timothy is is expressly called so, in each of his Epistles, 1 Tim. 4. 14. 2 Tim. 1. 6. And when our Saviour, Ephesians 4, 8. is said to give the Gifts of the Holy Ghost to men, it is added how, ver. 11. He gave Some Apostles, Some Evangelists, Some Pastors and Teathers,
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for the perfecting of the Saints, for the work of the Ministry, namely because those gifts enabled for those offices, and all the reason in the vvorld that he should have a special hand in giving, vvhere himself is to be receiv'd.
for the perfecting of the Saints, for the work of the Ministry, namely Because those Gifts enabled for those Offices, and all the reason in the world that he should have a special hand in giving, where himself is to be received.
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And if vve take them from their divine original, from that great Pastor and Bishop of our souls, vvho vvas the maker of them too, Thus he vvas consecrated; the spirit of the Lord is upon me,
And if we take them from their divine original, from that great Pastor and Bishop of our Souls, who was the maker of them too, Thus he was consecrated; the Spirit of the Lord is upon me,
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therefore he hath anointed me to preach the Gospel, Luk. 4. 18. And vvhen he comes to ordain succession, he sayes, as my Father sent me, so send I you:
Therefore he hath anointed me to preach the Gospel, Luk. 4. 18. And when he comes to ordain succession, he Says, as my Father sent me, so send I you:
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and he breathed upon them, and said, Receive the Holy Ghost, Joh. 20. 21. And after bids them tarry at Jerusalem till they should be endued with power from above, Luk. 24. 47. That is, endued with the Holy Spirit, Act. 1. The present Barnabas and Saul were sent by his Commission in the Text; and v. 4. And Saint Paul tels the Elders of the Churches of Asia, the Holy Ghost made them overseers, NONLATINALPHABET, Act. 20. 28. Timothy had his Office, NONLATINALPHABET, by immediate designation of the Holy Ghost, 1 Tim. 4. 14. Clemens Romanus saith, the Apostles out of those they had converted, did o•dain Bishops and Deacons, NONLATINALPHABET, having first try'd them by the Holy Ghost,
and he breathed upon them, and said, Receive the Holy Ghost, John 20. 21. And After bids them tarry At Jerusalem till they should be endued with power from above, Luk. 24. 47. That is, endued with the Holy Spirit, Act. 1. The present Barnabas and Saul were sent by his Commission in the Text; and v. 4. And Saint Paul tells the Elders of the Churches of Asia, the Holy Ghost made them Overseers,, Act. 20. 28. Timothy had his Office,, by immediate designation of the Holy Ghost, 1 Tim. 4. 14. Clemens Romanus Says, the Apostles out of those they had converted, did o•dain Bishops and Deacons,, having First tried them by the Holy Ghost,
And Clemens Alexandrinus says, Iohn after his return to Asia, ordain'd throughout all the regions about, NONLATINALPHABET, such as were signified and design'd by the Holy Ghost:
And Clemens Alexandrian Says, John After his return to Asia, ordained throughout all the regions about,, such as were signified and designed by the Holy Ghost:
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which being done by Ordination, that Ecclesiastical procreation, (for so they derive themselves to the VVorlds end;) upon the strength of that promise we may assure our selves he does assist as truly, though not so visibly, as when he said here, Separate.
which being done by Ordination, that Ecclesiastical procreation, (for so they derive themselves to the VVorlds end;) upon the strength of that promise we may assure our selves he does assist as truly, though not so visibly, as when he said Here, Separate.
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that they who set themselves against all separation to these Offices and Orders, in and for vvhich the Holy Ghost hath so appear'd, (what they be I dispute not now) they fight against the Holy Ghost, and thrust him out of that in vvhich he hath almost signally interessed himself.
that they who Set themselves against all separation to these Offices and Order, in and for which the Holy Ghost hath so appeared, (what they be I dispute not now) they fight against the Holy Ghost, and thrust him out of that in which he hath almost signally interested himself.
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And they that do intitle the Spirit to this opposition, do not onely make Gods Kingdome divided against it self, or raise a faction in the Trinity, and stir up division betwixt those Three One Persons; but they set the same Person against himself and make the Holy Spirit resist the Holy Ghost. You know the inference prest upon them that did this but interpretatively in the Devils Kingdome, and did make Satan cast out Satan: and is't not here of force? And they who make the Spirit cast out the Holy Ghost, contrive as much as in them lyes Gods Kingdome shall not stand.
And they that do entitle the Spirit to this opposition, do not only make God's Kingdom divided against it self, or raise a faction in the Trinity, and stir up division betwixt those Three One Persons; but they Set the same Person against himself and make the Holy Spirit resist the Holy Ghost. You know the Inference pressed upon them that did this but interpretatively in the Devils Kingdom, and did make Satan cast out Satan: and is't not Here of force? And they who make the Spirit cast out the Holy Ghost, contrive as much as in them lies God's Kingdom shall not stand.
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(and such indeed do sin unpardonably, because they sin irrecoverably; for Miracles being the utmost and most manifest express wherein the Holy Ghost exerts himself, they who can harden their understandings against them have left themselves no means of conviction,
(and such indeed do sin unpardonably, Because they sin irrecoverably; for Miracles being the utmost and most manifest express wherein the Holy Ghost exerts himself, they who can harden their understandings against them have left themselves no means of conviction,
and cannot be forgiven, because they cannot be rectified or reclaimed) These others do blaspheme the Spirit in his immediate inspirations and NONLATINALPHABET, ascribing to the spirit of Antichrist all those Offices and Orders, which these gifts of the Holy Ghost were powr'd from Heaven immediately to qualifie for, and seperate to; things in which he hath as signally appeared as in his Miracles: and as he made these meanes to convince the world,
and cannot be forgiven, Because they cannot be rectified or reclaimed) These Others do Blaspheme the Spirit in his immediate inspirations and, ascribing to the Spirit of Antichrist all those Offices and Order, which these Gifts of the Holy Ghost were poured from Heaven immediately to qualify for, and separate to; things in which he hath as signally appeared as in his Miracles: and as he made these means to convince the world,
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so he made those the Officers of doing it, and set them to out-last the other. Now in the same nearness that, these two guilts come up one towards the other, just to the same degree these sin the sin against the Holy Ghost.
so he made those the Officers of doing it, and Set them to outlast the other. Now in the same nearness that, these two guilts come up one towards the other, just to the same degree these sin the since against the Holy Ghost.
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He is the Vnction, but it must be apply'd by laying on of hands. I have call'd them, saith he in the Text; and yet to them that ministred, the Holy Ghost said, Do ye separate.
He is the Unction, but it must be applied by laying on of hands. I have called them, Says he in the Text; and yet to them that ministered, the Holy Ghost said, Do you separate.
I do not now examine vvhat degree and order of men they vvere vvhom the Holy Ghost here commissions for this Office. The Judgement of the Antient Church in this affair is enough known, by the condemnation of Aerius, and by the Fate of Ischyras and Colluthus: and for the present instance, in vvhich they are call'd Doctors that are bid to do it, there hath enough been said to prove NONLATINALPHABET a Title of a Bishop: to vvhich I shall only adde, that it was a variation of Name that stuck by them untill Bede 's age, in vvhich, vvhat Bishop signified does come under no question;
I do not now examine what degree and order of men they were whom the Holy Ghost Here commissions for this Office. The Judgement of the Ancient Church in this affair is enough known, by the condemnation of Aerius, and by the Fate of Ischyras and Colluthus: and for the present instance, in which they Are called Doctors that Are bid to do it, there hath enough been said to prove a Title of a Bishop: to which I shall only add, that it was a variation of Name that stuck by them until Bede is age, in which, what Bishop signified does come under no question;
a thing vvhich happen'd a little before this separation in the Text, as you finde Chap. 11. 26. But vvho they vvere that us'd to separate for every Execution of these holy Offices, vvill appear from the Instances that I shall make to prove the present Observation, that, besides that of the Holy Ghost there vvas an outward call: And whomsoever the Spirit sent, he commanded that they should have Commission from Men. And all my former Testimonies for the Holy Ghost, bear vvitness for this too. The Text is positive;
a thing which happened a little before this separation in the Text, as you find Chap. 11. 26. But who they were that used to separate for every Execution of these holy Offices, will appear from the Instances that I shall make to prove the present Observation, that, beside that of the Holy Ghost there was an outward call: And whomsoever the Spirit sent, he commanded that they should have Commission from Men. And all my former Testimonies for the Holy Ghost, bear witness for this too. The Text is positive;
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here vvas a Congè d'eslire for Barnabas and Saul. Timothy had his office NONLATINALPHABET, by designation of the Spirit, 1 Tim. 4. 14. yet NONLATINALPHABET, with laying on of hands, ibid.
Here was a Congè d'eslire for Barnabas and Saul. Timothy had his office, by designation of the Spirit, 1 Tim. 4. 14. yet, with laying on of hands, Ibid.
yea NONLATINALPHABET, by the laying on of my hands, 2 •im. 1. 6. And Timothy vvas plac'd at Ephesus, as Titus also left at Creet, to ordain others in the same manner;
yea, by the laying on of my hands, 2 •im. 1. 6. And Timothy was placed At Ephesus, as Titus also left At Treat, to ordain Others in the same manner;
But the Chron. Alex. saith, NONLATINALPHABET, that he went clean throughout Asia and the adjacent Regions, constituting not only Bishops, but others of inferiour Clergic: and even in the lowest thus it was;
But the Chronicles Alexander Says,, that he went clean throughout Asia and the adjacent Regions, constituting not only Bishops, but Others of inferior Clergy: and even in the lowest thus it was;
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when the first Deacons were to be made, Men full of the Holy Ghost and VVisdome vvere to be look'd out, Act. 6. 3. But yet that did not autorize them, the Holy Ghost and wisdome did not make a Deacon: for besides that, the Apostles will appoint them over their business, ibid.
when the First Deacons were to be made, Men full of the Holy Ghost and VVisdome were to be looked out, Act. 6. 3. But yet that did not authorise them, the Holy Ghost and Wisdom did not make a Deacon: for beside that, the Apostles will appoint them over their business, Ibid.
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and they are brought to them, and they do lay their hands upon them, verse 6. Thus it vvas in those times of full effusion of the Holy Ghost: Men alwaies had to do in giving that Commission: so that vvhoever pleads an Order of the Spirit for his Office, (although such a Commission of the Spirit, if he had it, vvould evidence it self,
and they Are brought to them, and they do lay their hands upon them, verse 6. Thus it was in those times of full effusion of the Holy Ghost: Men always had to do in giving that Commission: so that whoever pleads an Order of the Spirit for his Office, (although such a Commission of the Spirit, if he had it, would evidence it self,
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and if it vvere, it vvould appear, for 'twas the manifestation of the Spirit that was given to every man to profit withall; yet) if vve yield him his pretensions,
and if it were, it would appear, for 'twas the manifestation of the Spirit that was given to every man to profit withal; yet) if we yield him his pretensions,
and let his own incitations pass for inspirements, and his strong fancie for the Holy Ghost, if the Holy Ghost did call him, vvho did separate him? vvhom the Holy Ghost calls, he sends to his officers to empower;
and let his own incitations pass for inspirements, and his strong fancy for the Holy Ghost, if the Holy Ghost did call him, who did separate him? whom the Holy Ghost calls, he sends to his Officers to empower;
And here a Consideration offers it self unto those holy Fathers, vvhom the Spirit makes his Associates in separating men to sacred offices; that vvhen they set apart even to the lowest stalls of the Church, they labour to perform it so that the Holy Ghost may be engag'd, and act along vvith them in the performance:
And Here a Consideration offers it self unto those holy Father's, whom the Spirit makes his Associates in separating men to sacred Offices; that when they Set apart even to the lowest stalls of the Church, they labour to perform it so that the Holy Ghost may be engaged, and act along with them in the performance:
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He does not call the ignorant, or appoint blind eyes for the Body of Christ, or make men Seers to lead into the pit. The Holy Spirit calls not the unclean, or the intemperate; vve knovv it vvas another sort of spirit that vvent into the s•ine: nor does he ever say, Separate me those who separate themselves, the Schismaticks: the Spirit cals not such as break the unity of the Spirit; nor sets into the rank of higher members in Christs body those who tear that body, and themselves from it:
He does not call the ignorant, or appoint blind eyes for the Body of christ, or make men Seers to led into the pit. The Holy Spirit calls not the unclean, or the intemperate; we know it was Another sort of Spirit that went into the s•ine: nor does he ever say, Separate me those who separate themselves, the Schismatics: the Spirit calls not such as break the unity of the Spirit; nor sets into the rank of higher members in Christ body those who tear that body, and themselves from it:
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the factious, those that will not be bound neither in bonds of peace nor of obedience, but break all holy tyes, that make commotions, and rave and foame, sute 'tis the Legion that sends them,
the factious, those that will not be bound neither in bonds of peace nor of Obedience, but break all holy ties, that make commotions, and rave and foam, suit it's the Legion that sends them,
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lest he fall into reproach, and then his teaching do so too, and men learn to slight or not heed the doctrines of such a one as is under scandal for his life,
lest he fallen into reproach, and then his teaching doe so too, and men Learn to slight or not heed the doctrines of such a one as is under scandal for his life,
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Now Christ's Fishers of men, those vvhom the Holy Ghost appoints to spred nets for the catching Souls to God, their lives must not lay snares for the Devil, and entangle Souls in the toyls of perdition.
Now Christ's Fishers of men, those whom the Holy Ghost appoints to spread nets for the catching Souls to God, their lives must not lay snares for the devil, and entangle Souls in the toils of perdition.
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But of all men the Holy Ghost will least deal with the Simoniacal, that come not to a work, but to a market, that contract with Patrons for the spirits call, or, worse than their master Simon, vvould hire the Holy Spirit himself to say, Separate me them: The Successors of the Apostles have a Canonical return to these, Your money perish with you. They vvhom the Holy Ghost does call must have his gifts and temper;
But of all men the Holy Ghost will least deal with the Simoniacal, that come not to a work, but to a market, that contract with Patrons for the spirits call, or, Worse than their master Simon, would hire the Holy Spirit himself to say, Separate me them: The Successors of the Apostles have a Canonical return to these, Your money perish with you. They whom the Holy Ghost does call must have his Gifts and temper;
if they vvill be vvhat he hath made them, joynt Commissioners vvith him, and his Co-workers, they must order it so that he may vvork and act, which he does not but where he calls, nor does he call but those whom he hath qualified: And 'tis of those only whom he hath call'd, that he says, NONLATINALPHABET, Scparate.
if they will be what he hath made them, joint Commissioners with him, and his Coworkers, they must order it so that he may work and act, which he does not but where he calls, nor does he call but those whom he hath qualified: And it's of those only whom he hath called, that he Says,, Scparate.
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The separateness of the Functions of the Clergy, the incommunicableness of their offices to persons not separated for them, is so express a doctrinc both of the letter of the Text, and of the Holy Ghost, that sure I need not to say more,
The separateness of the Functions of the Clergy, the incommunicableness of their Offices to Persons not separated for them, is so express a doctrinc both of the Letter of the Text, and of the Holy Ghost, that sure I need not to say more,
But these heights it may be vvould give Ombrages; although 'tis strange that men should envy them to those, vvho are only exalted to them, that they may vvith the more advantage take them by the hands to lift them up to Heaven. Those neernesses to things above do but more qualifie them to be NONLATINALPHABET, in Theoph. and to draw near to God on your behalf, that those your Angels also may see the face of your father vvhich is in heaven, and those stars are therefore set in Christs right hand, that they may shed a blessing influence on you from thence.
But these heights it may be would give Ombrages; although it's strange that men should envy them to those, who Are only exalted to them, that they may with the more advantage take them by the hands to lift them up to Heaven. Those neernesses to things above doe but more qualify them to be, in Theophanes and to draw near to God on your behalf, that those your Angels also may see the face of your father which is in heaven, and those Stars Are Therefore Set in Christ right hand, that they may shed a blessing influence on you from thence.
and the other Saint Paul 's vvord) require a vvhole man, and therefore a man separate: and if Saint Paul, one of our separated persons here, vvho had the fulness of the Spirit, and the fulness of Learning too, that vvas brought up in the Schools, and brought up in Paradise, taught by the Doctors, and taught by the mouth of the Lord in the third heaven, snatcht from the feet of Gamaliel to the presence of God, to have a beatifical Vision of the Gospel, if after all this he cry out, vvho is sufficient for these things? sure they are not sufficient, vvho in those little intervals vvhich their trades and necessities afford them, fall into fits and frensies of Religion, have a sharp Paroxysme of irregular convuls'd Divinity, as if they vvere its NONLATINALPHABET, possest vvith their Theology till their vveariness, and not knowing what to say do exorcise t•em.
and the other Saint Paul is word) require a Whole man, and Therefore a man separate: and if Saint Paul, one of our separated Persons Here, who had the fullness of the Spirit, and the fullness of Learning too, that was brought up in the Schools, and brought up in Paradise, taught by the Doctors, and taught by the Mouth of the Lord in the third heaven, snatched from the feet of Gamaliel to the presence of God, to have a beatifical Vision of the Gospel, if After all this he cry out, who is sufficient for these things? sure they Are not sufficient, who in those little intervals which their trades and necessities afford them, fallen into fits and frenzies of Religion, have a sharp Paroxysm of irregular convulsed Divinity, as if they were its, possessed with their Theology till their weariness, and not knowing what to say do exorcise t•em.
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But not to speak only to the wild fancies of this Age, the Scripture says of the men of these callings, they are taken from among Men, and ordain'd for Men in things pertaining to God. And such discriminations are evinc'd by all the expressions of a Church in Scripture. 'Tis call'd the body of Christ: Now the parts of a body,
But not to speak only to the wild fancies of this Age, the Scripture Says of the men of these callings, they Are taken from among Men, and ordained for Men in things pertaining to God. And such discriminations Are evinced by all the expressions of a Church in Scripture. It's called the body of christ: Now the parts of a body,
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as vvhere they are so separate that they divide from one another, they do not make a body, but are an Execution; so vvhere they are not separate in a diversitie of Organs,
as where they Are so separate that they divide from one Another, they do not make a body, but Are an Execution; so where they Are not separate in a diversity of Organs,
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In Christ's Church 'tis as impossible that every one can be NONLATINALPHABET an Overseer, as that every part in the body can be an Eye: and the vvhole frame of Man may be nothing else but a Tongue, as vvell as every Christian may be a Preacher: And if it might, where indeed were the hearing? as Saint Paul does ask.
In Christ's Church it's as impossible that every one can be an Overseer, as that every part in the body can be an Eye: and the Whole frame of Man may be nothing Else but a Tongue, as well as every Christian may be a Preacher: And if it might, where indeed were the hearing? as Saint Paul does ask.
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The Church is also call'd a building, and Gods house: Now it is true that every Christian is by Saint Peter call'd a lively stone, and all of them built up a Spiritual house, an holy Priest-hood, 1 Pet. 2. 5. and they all are a Royal Priest-hood, an holy Nation, a peculiar, separate people, vers. 9. Yet all this is no more of priviledge than is affirmed in the very same vvords of the Iewish Nation, Exod. 19. 6. Where yet God had his separated Levites, Priests and High-priests too.
The Church is also called a building, and God's house: Now it is true that every Christian is by Saint Peter called a lively stone, and all of them built up a Spiritual house, an holy Priesthood, 1 Pet. 2. 5. and they all Are a Royal Priesthood, an holy nation, a peculiar, separate people, vers. 9. Yet all this is no more of privilege than is affirmed in the very same words of the Jewish nation, Exod 19. 6. Where yet God had his separated Levites, Priests and High priests too.
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But sure 'tis manifest enough that in this building, as in others, stones have their separate places and distinct; every one cannot beat up the Corner, or be a pillar and foundation-stone; much less can every one place it self in the Ephod, assume to be one of the Vrim and the Thummim-stones, and there break out in Oracles, and give responses; and every rubbish stone set it self in the Mitre, and shine in the head ornaments,
But sure it's manifest enough that in this building, as in Others, stones have their separate places and distinct; every one cannot beatrice up the Corner, or be a pillar and Foundation-stone; much less can every one place it self in the Ephod, assume to be one of the Urim and the thummim-stones, and there break out in Oracles, and give responses; and every rubbish stone Set it self in the Mitre, and shine in the head Ornament,
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but also all Scripture rules direct a Choice; and where there is Election, there is also dereliction, and both evince a separation, And if all the Nations in the World have had their distinct Officers for Religion,
but also all Scripture rules Direct a Choice; and where there is Election, there is also dereliction, and both evince a separation, And if all the nations in the World have had their distinct Officers for Religion,
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The Priests had their adyta as well as the Deities; dark solitary Groves were made choice of, not so much for the God, as for his Officers retirement; so that every appearance of him also was a Vision, and the Priest was reveal'd as well as the Oracle; and all this at the first to make a kind of sacred Pomp for the solemnity of awfulness, (though afterwards it often prov'd but opportunity for foul performances.) And if to this uniform practice of the World Gods attestation be set, who order'd it in his own government;
The Priests had their adyta as well as the Deities; dark solitary Groves were made choice of, not so much for the God, as for his Officers retirement; so that every appearance of him also was a Vision, and the Priest was revealed as well as the Oracle; and all this At the First to make a kind of sacred Pomp for the solemnity of awfulness, (though afterwards it often proved but opportunity for foul performances.) And if to this uniform practice of the World God's attestation be Set, who ordered it in his own government;
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that vvas the office and the priviledge of the first-born: Esau vvas call'd profane for selling that birth-right of his: (And the vvord in the Text here, NONLATINALPHABET separate, is the same vvhich God does vvord the sanctifying the first-born for him with, Exod. 13. 2.) 'twere easy to deduce all this out of all ancient Jewish Records.
that was the office and the privilege of the firstborn: Esau was called profane for selling that birthright of his: (And the word in the Text Here, separate, is the same which God does word the sanctifying the firstborn for him with, Exod 13. 2.) 'twere easy to deduce all this out of all ancient Jewish Records.
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after all this, sure nothing else but absolute defection of the Notions of Mankind, and blotting out all the impressions of Vniversal Nature and Vniversal Religion, or else an absolute Command from Heaven, could alter this Establishment;
After all this, sure nothing Else but absolute defection of the Notions of Mankind, and blotting out all the impressions of Universal Nature and Universal Religion, or Else an absolute Command from Heaven, could altar this Establishment;
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Now this NONLATINALPHABET, this Separateness in Function, does infer upon us a separateness in Life and Conversation, and they who are thus set apart from the VVorld, must keep themselves unspotted from the VVorld. To separate and Consecrate are but two vvords for the same thing:
Now this, this Separateness in Function, does infer upon us a separateness in Life and Conversation, and they who Are thus Set apart from the World, must keep themselves unspotted from the World. To separate and Consecrate Are but two words for the same thing:
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and all are holy Orders. Now separate and pure are both so primitive, and so essential notions of holy, that truly I cannot determine vvhich of them is original, and vvhich secondary: Our Consecration does challenge both;
and all Are holy Order. Now separate and pure Are both so primitive, and so essential notions of holy, that truly I cannot determine which of them is original, and which secondary: Our Consecration does challenge both;
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so vve must be separate in our lives, not conforming our selves to the VVorld, for I have chosen you out of the VVorld, saith Christ. A torrent licence of an Age must not carry us along;
so we must be separate in our lives, not conforming our selves to the World, for I have chosen you out of the World, Says christ. A torrent licence of an Age must not carry us along;
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than that because the world is Common ground, therefore the Church is so too, fit to be put to all the uses of the field, or of vvorse places. Were it a reasonable argument;
than that Because the world is Common ground, Therefore the Church is so too, fit to be put to all the uses of the field, or of Worse places. Were it a reasonable argument;
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Our Saviour says that the Community of Christians is a City upon an Hill; and then sure the consecrated Persons are the Temples of that City, the separate places of it;
Our Saviour Says that the Community of Christians is a city upon an Hill; and then sure the consecrated Persons Are the Temples of that city, the separate places of it;
and then as they are most in fight (the Church is ordinarily the most visible building) so truly he that sees one of them, it should be as if he saw an open Church, where there is nothing else but holy duty, as if his life were Liturgy, publick Service and Worship of God. Hath your zeal never rose, at least your indignation, at the profane fury of this age, which never made a stop in violation of things sacred,
and then as they Are most in fight (the Church is ordinarily the most visible building) so truly he that sees one of them, it should be as if he saw an open Church, where there is nothing Else but holy duty, as if his life were Liturgy, public Service and Worship of God. Hath your zeal never rose, At lest your Indignation, At the profane fury of this age, which never made a stop in violation of things sacred,
and God dwelt in to bless us there, the place appointed for the Divinest Mysteries of our Redemption, for the Celebration of Christs Agonies, for the Commemoration of the blessed Sacrifice, the place for nothing but Christ 's Blood, then to become the place of a most odious and insolent uncleanness? If I had worded this more aggravatingly, it had been only to infer that then to see a consecrated person to pollute himself with those black foulnesses that made Hell and made Fiends, is sure a sadder and a more unhappy spectacle.
and God dwelled in to bless us there, the place appointed for the Divinest Mysteres of our Redemption, for the Celebration of Christ Agonies, for the Commemoration of the blessed Sacrifice, the place for nothing but christ is Blood, then to become the place of a most odious and insolent uncleanness? If I had worded this more aggravatingly, it had been only to infer that then to see a consecrated person to pollute himself with those black foulnesses that made Hell and made Fiends, is sure a sadder and a more unhappy spectacle.
Christ calls his nearest Officers Stars; Emblems of a great separateness those, that teach them how far their Conversation should be remov'd from Earth;
christ calls his nearest Officers Stars; Emblems of a great separateness those, that teach them how Far their Conversation should be removed from Earth;
for they are of another Orbe, Heaven is the Region of Stars: But they are Emblems of a greater purity; there's nothing in the World so clean as light, 'tis not possible so much as to sully shine;
for they Are of Another Orb, Heaven is the Region of Stars: But they Are Emblems of a greater purity; there's nothing in the World so clean as Light, it's not possible so much as to sully shine;
and as his holiness is so separate that it is incommunicable, so his Light is inaccessible; Yet sure they that are starres in Christs right hand, they do come neer,
and as his holiness is so separate that it is incommunicable, so his Light is inaccessible; Yet sure they that Are Stars in Christ right hand, they do come near,
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I intend not to make particular reflections upon these persons, although the Character of Barnabas be registred the 11. Chap. ver. 24. He was a good man, full of Faith,
I intend not to make particular reflections upon these Persons, although the Character of Barnabas be registered the 11. Chap. ver. 24. He was a good man, full of Faith,
And as for Saul; though he began the Christian persecution, and vvas baptiz'd in the first Martyr-blood, and breath'd out threatnings, so that nothing but thunder could out-voice him,
And as for Saul; though he began the Christian persecution, and was baptized in the First Martyr-blood, and breathed out threatenings, so that nothing but thunder could outvoice him,
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and at last was born as an NONLATINALPHABET as an untimely birth, aborting through those vvounds vvhich his own hands had made in the Church, and making himself a birth vvith ripping up her bowels;
and At last was born as an as an untimely birth, aborting through those wounds which his own hands had made in the Church, and making himself a birth with ripping up her bowels;
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yet this Abortive prov'd the strongest birth, and 'twas a Miscarriage into the chiefest Apostle. As he began the after-sufferings of Christ in Stephen; so he fulfilled the NONLATINALPHABET,
yet this Abortive proved the Strongest birth, and 'twas a Miscarriage into the chiefest Apostle. As he began the after-sufferings of christ in Stephen; so he fulfilled the,
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as if himself alone meant to execute the vvhole Commission, preach the Gospel to every creature: vvhich he did almost, not only preaching to those places where Christ was not named, with••• the other Apostles line; but even where the rest imploy'd themselves, he vvrought as much as they, in Asia as Saint Iohn, at Antioch as Peter; yea and at Rome too, having as much to doe in their foundation:
as if himself alone meant to execute the Whole Commission, preach the Gospel to every creature: which he did almost, not only preaching to those places where christ was not nam, with••• the other Apostles line; but even where the rest employed themselves, he wrought as much as they, in Asia as Saint John, At Antioch as Peter; yea and At Room too, having as much to do in their Foundation:
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where not onely both are, but Saint Paul hath the right hand: And truly if they had had the luck to think at first of founding all their pretensions on Saint Paul, his cars of all the Churches would have born them out,
where not only both Are, but Saint Paul hath the right hand: And truly if they had had the luck to think At First of founding all their pretensions on Saint Paul, his cars of all the Churches would have born them out,
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Barn•bas sent by the Church of Jerusalem to Antioch, Act. 11. 22. and Paul not onely separated from his Mothers womb, Gal. 1. 1•. but chosen by express Revelation, and by the laying on of Anan•at hands that so he might receive the Holy Ghost, qualified to preach the Gospel to the Gentiles and to Kings.
Barn•bas sent by the Church of Jerusalem to Antioch, Act. 11. 22. and Paul not only separated from his Mother's womb, Gal. 1. 1•. but chosen by express Revelation, and by the laying on of Anan•at hands that so he might receive the Holy Ghost, qualified to preach the Gospel to the Gentiles and to Kings.
and the most strange success their labours had been blest with, all these I say, did not qualifie them to assume these powers which the Holy Ghost commands another Separation to enstall them in:
and the most strange success their labours had been blessed with, all these I say, did not qualify them to assume these Powers which the Holy Ghost commands Another Separation to enstall them in:
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and 'twas this Call that call'd Paul to be an Apostle, Rom. 1. 1. (as from this time he is alwayes call'd Paul, not sooner.) Nor do vve find any least footsteps of their being Apostles before,
and 'twas this Call that called Paul to be an Apostle, Rom. 1. 1. (as from this time he is always called Paul, not sooner.) Nor do we find any lest footsteps of their being Apostles before,
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for they confirm and give the Holy Ghost, Act. 8. 15. 17. but Barnabas does nothing but Exhort, Act. 11. 23. and he and Paul together preacht the VVord abroad,
for they confirm and give the Holy Ghost, Act. 8. 15. 17. but Barnabas does nothing but Exhort, Act. 11. 23. and he and Paul together preached the Word abroad,
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but from this time they exercise Jurisdiction, settle Churches, and ordain them Elders in the Churches, Ch. 14. 22, 23. and (as it does appear) singly deriv'd these povvers to others, to be exercised by them singly. To Titus most expresly, Tit. 1. 5. the like also to Timothy, vvith all the other acts of Iurisdiction, (of vvhich their Epistles are the Records) particularly that of Censures, vvhich Paul himself had inflicted on offenders in the Churches he had planted.
but from this time they exercise Jurisdiction, settle Churches, and ordain them Elders in the Churches, Christ 14. 22, 23. and (as it does appear) singly derived these Powers to Others, to be exercised by them singly. To Titus most expressly, Tit. 1. 5. the like also to Timothy, with all the other acts of Jurisdiction, (of which their Epistles Are the Records) particularly that of Censures, which Paul himself had inflicted on offenders in the Churches he had planted.
and does not execute till he ascend the highest, that vvhich they have a new solemnity ordain'd from Heaven to enstare them in, by a new laying on of hands, and the Holy Ghost himself commanding; Separate.
and does not execute till he ascend the highest, that which they have a new solemnity ordained from Heaven to enstare them in, by a new laying on of hands, and the Holy Ghost himself commanding; Separate.
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The separateness of this highest order in the Church is a doctrine handed down to us both by the writings of all ages and the practices; (two things, vvhich as they scarcely do concurre in such a visible degree in any other things in our Religion,
The separateness of this highest order in the Church is a Doctrine handed down to us both by the writings of all ages and the practices; (two things, which as they scarcely do concur in such a visible degree in any other things in our Religion,
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so also when they do concurre, they make and secure tradition beyond all contradiction, give it sufficient infallibility: and truly he that does refuse the evidence vvhich such tradition gives to all the motives of believing Christianity, if he be not a Socinian, he must be an Enthusiast, and can receive his Religion only from Revelation.) Now the matter of fact of this tradition is a subject for Volumes, not for a discourse,
so also when they do concur, they make and secure tradition beyond all contradiction, give it sufficient infallibility: and truly he that does refuse the evidence which such tradition gives to all the motives of believing Christianity, if he be not a Socinian, he must be an Enthusiast, and can receive his Religion only from Revelation.) Now the matter of fact of this tradition is a Subject for Volumes, not for a discourse,
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and wrote much expresly for it, and think by those means to confute it, do the same thing with that Romanist, who tore some little shreds, that look as if they favoured some opinions of the Romanists, out of the books of Protestants, most of which were directly writ against the Church of Rome; and putting those together went about by them to convince the world there never were any such things as Protestants, but they that did profess to be so were all Papists.
and wrote much expressly for it, and think by those means to confute it, do the same thing with that Romanist, who tore Some little shreds, that look as if they favoured Some opinions of the Romanists, out of the books of Protestants, most of which were directly writ against the Church of Rome; and putting those together went about by them to convince the world there never were any such things as Protestants, but they that did profess to be so were all Papists.
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But I will say no more then my Text hath done, which evidences it not a separation only of degree, but Order, by a new Ceremony, and commissionating to new powers. If I vvould stay on words, 'tis expressed here by one that speaks very great distances, NONLATINALPHABET, separate, which does in Scripture vvord the distances that the censures of the Church do make;
But I will say no more then my Text hath done, which evidences it not a separation only of degree, but Order, by a new Ceremony, and Commissionating to new Powers. If I would stay on words, it's expressed Here by one that speaks very great distances,, separate, which does in Scripture word the distances that the censures of the Church do make;
as if to pass into the bounds of this uncall'd, vvere such a thing as to leap over the Censures of the Church, over the Line of Excommunication; and to break through this wall of separation, vvere to break through Anathema's and Curses: Yea, 'tis used to express the distance betwixt the Lord's two hands, his right hand and his left, at the day of Doom, Mat. 25. 32. betwixt vvhich hands there is a NONLATINALPHABET, a most insuperable gulfe.
as if to pass into the bounds of this uncalled, were such a thing as to leap over the Censures of the Church, over the Line of Excommunication; and to break through this wall of separation, were to break through Anathema's and Curses: Yea, it's used to express the distance betwixt the Lord's two hands, his right hand and his left, At the day of Doom, Mathew 25. 32. betwixt which hands there is a, a most insuperable gulf.
Indeed the Fathers of the Church have been in these last dayes counted NONLATINALPHABET separate in the severest sense, cast out as the dung of the Earth; and the calling it self was under reprobation, as if it separated only to the left hand of God: but so it was vvith their Predecessours in the Text, Saint Paul sayes of himself and the rest of his Order, that they vvere counted NONLATINALPHABET and NONLATINALPHABET, as the filth of the world,
Indeed the Father's of the Church have been in these last days counted separate in the Severest sense, cast out as the dung of the Earth; and the calling it self was under reprobation, as if it separated only to the left hand of God: but so it was with their Predecessors in the Text, Saint Paul Says of himself and the rest of his Order, that they were counted and, as the filth of the world,
and the off-scouring of all things, 1 Cor. 4. 13. and as if they vvere called only to ruine, and consecrated for a sacrifice, he says, the Lord hath set us forth as men appointed to death, vers. 9. Indeed since God hath pleased to own you as his Churches, Angels, vve are not troubled if some have counted you as the off-scouring of the Earth, while we know Angels do relate to Heaven: and let them consider how they vvill reprobate those to the left hand of God, whom Christ calls stars in his right hand, and he is at the right hand of his Father;
and the offscouring of all things, 1 Cor. 4. 13. and as if they were called only to ruin, and consecrated for a sacrifice, he Says, the Lord hath Set us forth as men appointed to death, vers. 9. Indeed since God hath pleased to own you as his Churches, Angels, we Are not troubled if Some have counted you as the offscouring of the Earth, while we know Angels do relate to Heaven: and let them Consider how they will Reprobate those to the left hand of God, whom christ calls Stars in his right hand, and he is At the right hand of his Father;
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and vvhile you were accounted so you did but follow them that vvent before in sufferings as vvell as office; and to do so vvas part of the NONLATINALPHABET, the work that they vvere separated to; vvhich is the next part, For the work.
and while you were accounted so you did but follow them that went before in sufferings as well as office; and to do so was part of the, the work that they were separated to; which is the next part, For the work.
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First, Saint Paul 's vvork vvas to preach the Gospel, and vve find him doing it from this time forward to his End. The high Priest of the Je•s vvas called the Angel of the Lord of Hoasts;
First, Saint Paul is work was to preach the Gospel, and we find him doing it from this time forward to his End. The high Priest of the Je•s was called the Angel of the Lord of Hosts;
of which name an Heathen does give this account, that he was call'd so, because he vvas, NONLATINALPHABET, the Angel or the Messenger of Gods commands:
of which name an Heathen does give this account, that he was called so, Because he was,, the Angel or the Messenger of God's commands:
so Diodorus Siculus. And Malachy gives the same reason, Mal. 2. 7, he vvas the Substitute to him upon Mount Sinai, and gave the Law also, only without the thunder. Our Governours succeed into the Name, they are the Churches Angels; and when vve hear the word from them, we have it as it vvere from Heaven again,
so Diodorus Siculus. And Malachy gives the same reason, Malachi 2. 7, he was the Substitute to him upon Mount Sinai, and gave the Law also, only without the thunder. Our Governors succeed into the Name, they Are the Churches Angels; and when we hear the word from them, we have it as it were from Heaven again,
and by continual inculcating secur'd against the depravations vvhich all the malice of the Devil and the World sought to infuse, and the unskilfulness of infant Christians did make them apt to entertain; But now vve are all confirm'd Christians: Yet truly the time is novv such as did give occasion for Saint Paul 's charge to Timothy, 2 Tim. 4. 1, 2, 3. a time wherein they will not indure sound doctrine,
and by continual inculcating secured against the depravations which all the malice of the devil and the World sought to infuse, and the unskilfulness of infant Christians did make them apt to entertain; But now we Are all confirmed Christians: Yet truly the time is now such as did give occasion for Saint Paul is charge to Timothy, 2 Tim. 4. 1, 2, 3. a time wherein they will not endure found Doctrine,
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Such as vvill feed the Lembs vvith sincere milk, not chafd and heated vvith commotion and busie restless faction; not embitter'd vvith the overflovvings of a too-ful gall; not sour'd vvith eager sharpnesses of a malicious or a dissatisfied mind;
Such as will feed the Lembs with sincere milk, not chafd and heated with commotion and busy restless faction; not embittered with the overflowings of a too-ful Gall; not soured with eager sharpnesses of a malicious or a dissatisfied mind;
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not impoisoned vvith the foul tinctures of a scandalous life, nor the Corrosive infusions of Schismat••al and turbulent opinions. He that caters thus for his flock,
not empoisoned with the foul tinctures of a scandalous life, nor the Corrosive infusions of Schismat••al and turbulent opinions. He that caters thus for his flock,
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This does begin, and close every Epistle; that he asserts of himself constantly, and 'tis vvell kno•vn the NONLATINALPHABET, gifts of those times inspir'd for this VVork. Now thus our Angels also are Angels of Incense, The High Priests Office in especial:
This does begin, and close every Epistle; that he asserts of himself constantly, and it's well kno•vn the, Gifts of those times inspired for this VVork. Now thus our Angels also Are Angels of Incense, The High Priests Office in especial:
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and sent them up in perfume; but the High Priests Incense vvas part of the Expiation, and vvas the cloud that cover'd the transgressions of the people vvhen he came vvith them all about him before the Mercy-seat.
and sent them up in perfume; but the High Priests Incense was part of the Expiation, and was the cloud that covered the transgressions of the people when he Come with them all about him before the Mercy-seat.
And they vvho snall consider that the prayer of Moses (Now Moses and Aaron vvere among the Priests, Psal. 99. 6. and He was the chief Priest) did vvithhold the arm of God vvhen it vvas stretcht forth in fury to destroy,
And they who snall Consider that the prayer of Moses (Now Moses and Aaron were among the Priests, Psalm 99. 6. and He was the chief Priest) did withhold the arm of God when it was stretched forth in fury to destroy,
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but seems to deprecate, and vvould fain avoid, and sayes, Let me alone, that I may destroy them, Exod. 32. 10. If thou vvilt permit me, my fury shall prevail upon them, saith the Arabick, but if thou pray it cannot;
but seems to deprecate, and would fain avoid, and Says, Let me alone, that I may destroy them, Exod 32. 10. If thou wilt permit me, my fury shall prevail upon them, Says the Arabic, but if thou pray it cannot;
therefore let go thy prayer, saith the Chald and let me alone. And they vvho shall consider also that His prayer did maintain a breach against the Lord, when He had made one,
Therefore let go thy prayer, Says the Chald and let me alone. And they who shall Consider also that His prayer did maintain a breach against the Lord, when He had made one,
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and repuls't him, Psal. 106. 23. They that consider these effects, vvill certainly desire the Prayers and Benedictions of those Gods chiefest Officers of blessing, those that are consecrated to bless in the Name of the Lord;
and repulsed him, Psalm 106. 23. They that Consider these effects, will Certainly desire the Prayers and Benedictions of those God's chiefest Officers of blessing, those that Are consecrated to bless in the Name of the Lord;
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But ambition may as rationally fly at Miracles as Government, and as hopefully gape after diversity of Tongues, as at presiding in the Church, the power;
But ambition may as rationally fly At Miracles as Government, and as hopefully gape After diversity of Tongues, as At presiding in the Church, the power;
For notwithstanding all Saint Paul's assistances of Spirit, he does reckon that care that came upon him daily from the Churches amongst his persecutions, and it sum•es up his Catalogue of sufferings: 2 Cor. 11. Such various Necessities there are by vvhich Government is distracted, and knows not how to temper it self to them.
For notwithstanding all Saint Paul's assistances of Spirit, he does reckon that care that Come upon him daily from the Churches among his persecutions, and it sum•es up his Catalogue of sufferings: 2 Cor. 11. Such various Necessities there Are by which Government is distracted, and knows not how to temper it self to them.
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For sometimes it must condescend: Paul notwithstanding Apostotical decrees made in full Council that abrogated Circumcision, (as the Holy Ghost had declared it void before,) yet is fain to comport so far with the violent humours of a party as to Circumcise Timothy, at the very same time when he delivered those decrees to the Churches to keep, Act. 16. 3, 4. yet afterwards vvhen Circumcision vvas lookt on as Engagement to the whole Law, and to grant them that one thing, vvas but to teach them to ask more,
For sometime it must condescend: Paul notwithstanding Apostotical decrees made in full Council that abrogated Circumcision, (as the Holy Ghost had declared it void before,) yet is fain to comport so Far with the violent humours of a party as to Circumcise Timothy, At the very same time when he Delivered those decrees to the Churches to keep, Act. 16. 3, 4. yet afterwards when Circumcision was looked on as Engagement to the Whole Law, and to grant them that one thing, was but to teach them to ask more,
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then he suffers not Titus to be circumcised, nor gave place to them by submission, no not for an hour, Gal. 2. 3, 5. Thus the Spirit of Government is sometimes a Spirit of meekness, does its vvork by soft yieldings, and breaks the Adamant vvith Cus•ions which Anvils vvould not do:
then he suffers not Titus to be circumcised, nor gave place to them by submission, no not for an hour, Gal. 2. 3, 5. Thus the Spirit of Government is sometime a Spirit of meekness, does its work by soft yieldings, and breaks the Adamant with Cus•ions which Anvils would not do:
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the Holy Spirit himself breathed tempest vyhen he came, blew in a mighty boisterous VVinde: nor does he alwayes vvhisper soft things, he came down first in a sound from heaven, and spoke thunder; nor did it vvant lightning, the tongue was double flame. Of some we know we must have a Compassion,
the Holy Spirit himself breathed tempest vyhen he Come, blew in a mighty boisterous VVinde: nor does he always whisper soft things, he Come down First in a found from heaven, and spoke thunder; nor did it want lightning, the tongue was double flame. Of Some we know we must have a Compassion,
and re-admission into it upon repentance, have been sufficiently evinc'd to belong to the Governours of the Church. The Exercise of these is so much their work that Saint Paul calls them the VVeapons of their spiritual VVarfare, by which they do cast down imaginations and every high thing that exalteth it self against the Knowledge of God,
and readmission into it upon Repentance, have been sufficiently evinced to belong to the Governors of the Church. The Exercise of these is so much their work that Saint Paul calls them the VVeapons of their spiritual VVarfare, by which they do cast down Imaginations and every high thing that Exalteth it self against the Knowledge of God,
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and bring into captivity every thought to the obedience of Christ, 2 Cor. 10 4, 5. a blessed victory even for the Conquered; and these the only VVeapons to atchieve it with.
and bring into captivity every Thought to the Obedience of christ, 2 Cor. 10 4, 5. a blessed victory even for the Conquered; and these the only VVeapons to achieve it with.
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If those vvho sin scandalously, and will not heat the admonitions of the Church, were cast out of the Church; if not Religion, Reputation would restrain them somewhat:
If those who since scandalously, and will not heat the admonitions of the Church, were cast out of the Church; if not Religion, Reputation would restrain them somewhat:
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Shame, the design'd Effect of these Censures, hath great pungencies, the fear of it does goad men into actions of the greatest hazard, and the most unacceptable;
Shame, the designed Effect of these Censures, hath great pungencies, the Fear of it does goad men into actions of the greatest hazard, and the most unacceptable;
There is a Sin whose face is bloody dismal, and yet because tis countenanc'd by the Roysting Ruffian part of the world, men will defie Reason and Conscience, Man's and God's Law, venture the ruine of all that is belov'd and dear to them in this vvorld,
There is a since whose face is bloody dismal, and yet Because this countenanced by the Roisting Ruffian part of the world, men will defy Reason and Conscience, Man's and God's Law, venture the ruin of all that is Beloved and dear to them in this world,
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and, they must never come into such Company if they do not go boldly on upon the sin, is of more force vvith them than all the indearments of this World,
and, they must never come into such Company if they do not go boldly on upon the since, is of more force with them than all the endearments of this World,
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vvould it not have in some degree the like effect? and if the motive be as much exactly, vvould not men be chast or sober or obedient for that very reason for vvhich they will now be kil'd and be damn'd? Without all question Saint Peter 's Censure on the intemperate, 1 Cor. 5. must needs be reformation to him:
would it not have in Some degree the like Effect? and if the motive be as much exactly, would not men be chaste or Sobrium or obedient for that very reason for which they will now be killed and be damned? Without all question Saint Peter is Censure on the intemperate, 1 Cor. 5. must needs be Reformation to him:
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'Tis such a sentence to the drunkard, Not to company vvith him, vvhose Vice is nothing but the sauce of Company; and vvho does sin against his Body and against his faculties and against his Conscience, is sick, and is a Sott, and goes to Hell meerly for Societies sake. Now the infliction of these censures is so much the vvork to vvhich Church governours are call'd by the Holy Ghost, that they are equally call'd by him to it and to Himself; both are alike bestow'd upon them:
It's such a sentence to the drunkard, Not to company with him, whose Vice is nothing but the sauce of Company; and who does sin against his Body and against his faculties and against his Conscience, is sick, and is a Sot, and Goes to Hell merely for Societies sake. Now the infliction of these censures is so much the work to which Church Governors Are called by the Holy Ghost, that they Are equally called by him to it and to Himself; both Are alike bestowed upon them:
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Receive the Holy Ghost, vvhose sins ye retain they are retained, John 20. 22. And in the first derivations of this office, it vvas performed vvith severities, such as this age I doubt vvill not believe;
Receive the Holy Ghost, whose Sins you retain they Are retained, John 20. 22. And in the First derivations of this office, it was performed with severities, such as this age I doubt will not believe;
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vvherein the very faults of some do give them an Indemnity, vvho having drawn themselves out of the Church, from under its authority, are also got out of the power of its Censures:
wherein the very Faults of Some do give them an Indemnity, who having drawn themselves out of the Church, from under its Authority, Are also god out of the power of its Censures:
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So children that do run away from their Fathers house, they do escape the Rod; but they do not consider that vvithall they run away from the inheritance: and many times in those that do not do so, but stay vvithin the family;
So children that do run away from their Father's house, they do escape the Rod; but they do not Consider that withal they run away from the inheritance: and many times in those that do not do so, but stay within the family;
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long intermission of the Rod, and indulg'd licence makes them too big and heady to be brought under discipline. And is't not so vvith us? Among many of those that stay vvithin the Church, (I know not vvhether I do vvell to say so,
long intermission of the Rod, and indulged licence makes them too big and heady to be brought under discipline. And is't not so with us? Among many of those that stay within the Church, (I know not whether I do well to say so,
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vvhen of these I mean there is little other Evidence of their doing so but this, that they vvill s•ear and drink of the Churches side; Blessed Sons of a demoli••ed Church, vvho think to raise their Mother a temple by throwing stones at her:) by reason of the late overthrow of government and discipline, and the consequent licenses: Vice hath been so nurst up, not only by an universal, barefac'd, uncorrected practice;
when of these I mean there is little other Evidence of their doing so but this, that they will s•ear and drink of the Churches side; Blessed Sons of a demoli••ed Church, who think to raise their Mother a temple by throwing stones At her:) by reason of the late overthrow of government and discipline, and the consequent licenses: Vice hath been so nursed up, not only by an universal, barefaced, uncorrected practice;
but by principles of liberty, that can dispute down all Ecclesiastical restraints, and have set up the Religion of License: that now sin is grown so outragious,
but by principles of liberty, that can dispute down all Ecclesiastical restraints, and have Set up the Religion of License: that now since is grown so outrageous,
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as to be too strong for discipline; nay rather than it should be set up, 'tis to be feared they vvould endeavour to renverse all in the Church, and enterprise as much in their vices quarrel,
as to be too strong for discipline; nay rather than it should be Set up, it's to be feared they would endeavour to renverse all in the Church, and enterprise as much in their vices quarrel,
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as others have done for mistaken Religion. And indeed to vvhat purpose vvere the Censures, vv•ose first and medicinal effect is shame, amongst men, vvhere 'tis in very many instances the only shameful thing not to be vitious; vvhere men stand candidates for the reputation of glorious sinners, take to themselves sins they have not committed, that are not theirs, and usurp Vice;
as Others have done for mistaken Religion. And indeed to what purpose were the Censures, vv•ose First and medicinal Effect is shame, among men, where it's in very many instances the only shameful thing not to be vicious; where men stand candidates for the reputation of glorious Sinners, take to themselves Sins they have not committed, that Are not theirs, and usurp Vice;
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and before that in Diocletian 's daies against the Lapsi: But vve find also that Saint Paul is forc'd to break out only in a passionate with, NONLATINALPHABET, I would they vvere even cut off that trouble you (cut off by excommunication he means) Gal. 5. 12. When he saw the ill humours vvere too spreading, and too tough also;
and before that in Diocletian is days against the Lapsi: But we find also that Saint Paul is forced to break out only in a passionate with,, I would they were even Cut off that trouble you (Cut off by excommunication he means) Gal. 5. 12. When he saw the ill humours were too spreading, and too tough also;
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then he does excommunicate them only in desire. And again, 2 Cor. 10. 6. and having in a readiness to revenge all disobedience when your obedience is fulfil'd. It becomes therefore every one that hath good VVill for Sion, to labour to fulfill his own obedience, that so the Church may be empower'd to use Christ's Method for reforming of the rest.
then he does excommunicate them only in desire. And again, 2 Cor. 10. 6. and having in a readiness to revenge all disobedience when your Obedience is fulfilled. It becomes Therefore every one that hath good VVill for Sion, to labour to fulfil his own Obedience, that so the Church may be empowered to use Christ's Method for reforming of the rest.
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And they that vvill not do so, must know they shall not only answer for their sins, but for refusing to be sav'd from them, that they resist all medicine,
And they that will not do so, must know they shall not only answer for their Sins, but for refusing to be saved from them, that they resist all medicine,
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And for the seasons and degrees of putting this work into Execution, Wisdom must be implor'd from that Spirit of VVisdom that calls unto this work: The last Part; VVhereunto I have called them.
And for the seasons and Degrees of putting this work into Execution, Wisdom must be implored from that Spirit of VVisdom that calls unto this work: The last Part; Whereunto I have called them.
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I shall positively set down that the call of God and of the Holy Ghost to any VVork or Office, (for I enquire not of his calling, to a priviledge or state of favour,) is his giving abilities and gifts qualifying for that VVork or Office: he call immediate when the gifts were so, but mediate and ordinary, when the abilities are given in his blessing on our ordinary labours. 'Tis so in every sort of things, Exod. 31. 2. See I have call'd Bezaleel,
I shall positively Set down that the call of God and of the Holy Ghost to any VVork or Office, (for I inquire not of his calling, to a privilege or state of favour,) is his giving abilities and Gifts qualifying for that VVork or Office: he call immediate when the Gifts were so, but mediate and ordinary, when the abilities Are given in his blessing on our ordinary labours. It's so in every sort of things, Exod 31. 2. See I have called Bezaleel,
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and behold I have given him Aholiab, and in the hearts of all that are vvise hearted I have put Vvisdom, that they may make all that I have commanded thee:
and behold I have given him Aholiab, and in the hearts of all that Are wise hearted I have put Wisdom, that they may make all that I have commanded thee:
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And he repeats the same again, Chap. 35. 30. adding that he hath put in his heart that he may teach, both He and Aholiab; so that giving this skill to vvork and teach is nam'd Gods calling. So in another case, the Lord does say of Cyrus, I have call'd him, Esay 48. 15. vvhich he explains in the 49. I have holden him by my right hand to subdue Nations before him, to loose the loyns of Kings, I have girded him.
And he repeats the same again, Chap. 35. 30. adding that he hath put in his heart that he may teach, both He and Aholiab; so that giving this skill to work and teach is named God's calling. So in Another case, the Lord does say of Cyrus, I have called him, Isaiah 48. 15. which he explains in the 49. I have held him by my right hand to subdue nations before him, to lose the loins of Kings, I have girded him.
So vvhen Isaiah saith, the Lord hath call'd me from the VVomb, or rather sayes that of our Saviour, Isa. 49. 1. he tells you how, ver. 5. he form'd me and prepared me from the VVomb to be his servant, to bring Jacob to him.
So when Isaiah Says, the Lord hath called me from the VVomb, or rather Says that of our Saviour, Isaiah 49. 1. he tells you how, ver. 5. he formed me and prepared me from the VVomb to be his servant, to bring Jacob to him.
and Paul's call vvas a little Extraordinary. If vve look into times, vve shall find reason to believe those revelations in 2 Cor. 12. vvere given to Paul a little before this consecration of him in the Text. That Epistle vvas vvrit, saith Baronius, in the second year of Nero, and this separation vvas in the second of Claudius, as may be gathered also in some measure from the famine mention'd in the 28. verse of the 11. chap. betwixt these two vvere fourteen years: now saith Saint Paul vvhen he vvrote that, he had his revelation somewhat above 14. years before; a little therefore before this solemnity.
and Paul's call was a little Extraordinary. If we look into times, we shall find reason to believe those revelations in 2 Cor. 12. were given to Paul a little before this consecration of him in the Text. That Epistle was writ, Says Baronius, in the second year of Nero, and this separation was in the second of Claudius, as may be gathered also in Some measure from the famine mentioned in the 28. verse of the 11. chap. betwixt these two were fourteen Years: now Says Saint Paul when he wrote that, he had his Revelation somewhat above 14. Years before; a little Therefore before this solemnity.
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whether in the body or out of the body, I cannot tell, God knows, verse 2. and that again, verse 3. They vvhom Gods Spirit qualifies for Consecration to separate to these diviner Offices may be stil'd Angels well,
whither in the body or out of the body, I cannot tell, God knows, verse 2. and that again, verse 3. They whom God's Spirit Qualifies for Consecration to separate to these diviner Offices may be Styled Angels well,
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He becomes something without a body, and above the Earth, vvho for a preparative must be taken up to Paradise, and call'd from all commerce and all intelligence with his own body.
He becomes something without a body, and above the Earth, who for a preparative must be taken up to Paradise, and called from all commerce and all intelligence with his own body.
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42. 6. And vvhen he said of Cyrus, I have call'd him, he said also, he shall make his way prosperous, Isai. 48. 15. And so he shall be the vvay vvhat it vvill;
42. 6. And when he said of Cyrus, I have called him, he said also, he shall make his Way prosperous, Isaiah 48. 15. And so he shall be the Way what it will;
And vvhen his own doubts, vvhich alone could, vvere neer drowning him, and he but call'd the Lord; immediately he stretched out his hand and caught him:
And when his own doubts, which alone could, were near drowning him, and he but called the Lord; immediately he stretched out his hand and caught him:
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But vvhy seek we experience of so old a date? There is a more encouraging miracle in these late calls themselves. Had God sustein'd the Order in its Offices and dignities amidst those vvaves that vvrack'd the Church of late, it had been prodigy of undeserved Compassion to our Nation:
But why seek we experience of so old a date? There is a more encouraging miracle in these late calls themselves. Had God sustained the Order in its Offices and dignities amid those waves that wracked the Church of late, it had been prodigy of undeserved Compassion to our nation:
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but vvhenas all was sunk, to bid the sea give up what it had so allowed and consumed; this is more than to catch a sinking Peter, or to save a falling Church. The vvork of Resurrection is emphatically call'd the working of God's mighty power, and does out-sound that of his ordinary conservation. And truly 'twas almost as easie to imagination,
but whenas all was sunk, to bid the sea give up what it had so allowed and consumed; this is more than to catch a sinking Peter, or to save a falling Church. The work of Resurrection is emphatically called the working of God's mighty power, and does outsound that of his ordinary conservation. And truly 'twas almost as easy to imagination,
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how the scattered Atomes of mens dust should order themselves, and reunite, and close into one flesh; as that the parcels of our Discipline and Service that were lost in such a vvild confusion,
how the scattered Atoms of men's dust should order themselves, and reunite, and close into one Flesh; as that the parcels of our Discipline and Service that were lost in such a wild confusion,
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and the Offices buried in the rubbish of the demolisht Churches, should rise again in so much order and beauty. Stantia non poterant tecta probare Deum. This calling of the Spirit is like that when the Spirit moved upon the face of the abyss; and call'd all things out of their no-seeds there;
and the Offices buried in the rubbish of the demolished Churches, should rise again in so much order and beauty. Stantia non poterant Tecta Probare God. This calling of the Spirit is like that when the Spirit moved upon the face of the abyss; and called all things out of their no-seeds there;
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or like the call of the last Trump. Thus by the miraculous mercies of these calls God hath provided for our hopes, and warranted our faith of his protections!
or like the call of the last Trump. Thus by the miraculous Mercies of these calls God hath provided for our hope's, and warranted our faith of his protections!
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for which (it is well known to some) he did contrive and order, when he could neither plot nor hope for his own Kingdome; and did vvith passion labour a succession in your Order, vvhen he did not know how to lay designes for the succession of himself or any of his Fathers house to his own Crown and dignity. Nor is the secular arme all your security:
for which (it is well known to Some) he did contrive and order, when he could neither plot nor hope for his own Kingdom; and did with passion labour a succession in your Order, when he did not know how to lay designs for the succession of himself or any of his Father's house to his own Crown and dignity. Nor is the secular arm all your security:
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Smite through the loines of all that rise against them, and of them that hate them, that they rise not again: the loines (vve know) are the nest of posterity; so that, strike through the loines, is, stab the succession, destroy at once all the posterity of them that vvould cut off this Tribe, and hinder its succession. Nor vvas this Legal Spirit; Gospel is as severe.
Smite through the loins of all that rise against them, and of them that hate them, that they rise not again: the loins (we know) Are the nest of posterity; so that, strike through the loins, is, stab the succession, destroy At once all the posterity of them that would Cut off this Tribe, and hinder its succession. Nor was this Legal Spirit; Gospel is as severe.
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and the Lord is among them, wherefore then lift you up your selves above the Congregation of the Lord? vvords these that vve are vvell acquainted with,
and the Lord is among them, Wherefore then lift you up your selves above the Congregation of the Lord? words these that we Are well acquainted with,
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and vvhich it seems St. Iude looks on as sins under the Gospel:) these perish in the gainsaying of Core; vvhom God vvould not prepare for punishment by death, but he and his accomplices went quick into it;
and which it seems Saint Iude looks on as Sins under the Gospel:) these perish in the gainsaying of Core; whom God would not prepare for punishment by death, but he and his accomplices went quick into it;
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And truely they may well expect strange recompences, who do attempt so strange a Sacriledge, as to pull stars out of Christ's own right hand: from vvhence, vve have his vvord, that no man shall be able to pluck any;
And truly they may well expect strange recompenses, who do attempt so strange a Sacrilege, as to pull Stars out of Christ's own right hand: from whence, we have his word, that no man shall be able to pluck any;
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but if they shine thence, on their Orbs below, and convert many to righteousness, their light shall blaze out into glory, and they shall ever dwell at his right hand, To vvhich right hand He that brought again from the dead the Lord Iesus, that great Shepheard and Bishop of the sheep, and set him there:
but if they shine thence, on their Orbs below, and convert many to righteousness, their Light shall blaze out into glory, and they shall ever dwell At his right hand, To which right hand He that brought again from the dead the Lord Iesus, that great Shepherd and Bishop of the sheep, and Set him there:
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HE had said in the vvords before, that the children of Israel shall abide many dayes vvithout a King and vvithout a Prince, vvithout a Sacrifice and vvithout an Image or Altar, and vvithout an Ephod and vvithout Teraphim.
HE had said in the words before, that the children of Israel shall abide many days without a King and without a Prince, without a Sacrifice and without an Image or Altar, and without an Ephod and without Teraphim.
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Now vvhen they shall have been for many years in such a state of helpless desolation, shall have no King under vvhose shadow they, their Laws and Rights, might hope for shelter;
Now when they shall have been for many Years in such a state of helpless desolation, shall have no King under whose shadow they, their Laws and Rights, might hope for shelter;
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nor yet the pageantry, the fallacy of these, no Teraphim for Ephods, nor Image for a God; the same destruction having seized these and their worshippers, the people and their Idols going into Captivity together,
nor yet the pageantry, the fallacy of these, no Teraphim for Ephods, nor Image for a God; the same destruction having seized these and their worshippers, the people and their Idols going into Captivity together,
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Now vvhen the Prophet had denounc'd this state of Woe, which vvas to dwell vvith them so long as that their very expectations of deliverance should be dying, having continued threescore years and ten, a longer and more wearisome age of patience then life; he then proceeds to so eeten all by telling them of a return, and what things they shall doe in it; and they are three.
Now when the Prophet had denounced this state of Woe, which was to dwell with them so long as that their very Expectations of deliverance should be dying, having continued threescore Years and ten, a longer and more wearisome age of patience then life; he then proceeds to so eeten all by telling them of a return, and what things they shall do in it; and they Are three.
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for so the word is rendred NONLATINALPHABET Lev. 19. 23. and Jeremy repeating this c. 30. 9. vvords it, shall serve the Lord their God, and David their King:
for so the word is rendered Lev. 19. 23. and Jeremiah repeating this c. 30. 9. words it, shall serve the Lord their God, and David their King:
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but also counsels and directions immediately from God vvhat they vvere best to do, the only prudent and safe course according to the policies of heaven;
but also Counsels and directions immediately from God what they were best to do, the only prudent and safe course according to the policies of heaven;
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the direct view of these particulars in reference to that state of theirs is not an unconcerning prospect at this season, which is the Anniversary of an equal return;
the Direct view of these particulars in Referente to that state of theirs is not an unconcerning prospect At this season, which is the Anniversary of an equal return;
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or if any light do break out, 'tis But the kindlings of his anger: so he expresses, Deut. 31. 17. This people vvill forsake me and break my Covenant,
or if any Light do break out, it's But the kindlings of his anger: so he Expresses, Deuteronomy 31. 17. This people will forsake me and break my Covenant,
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and they shall be devoured, and many evils and troubles shall befall them, so that they vvill say in that day, Arc not these evils come upon us because our God is not amongst us? This absence is only another vvord for desolation: Be thou instructed, ô Ierusalem, saith God by Ieremy, c. 6. 8. lest my soul depart from thee,
and they shall be devoured, and many evils and Troubles shall befall them, so that they will say in that day, Arc not these evils come upon us Because our God is not among us? This absence is only Another word for desolation: Be thou instructed, o Ierusalem, Says God by Ieremy, c. 6. 8. lest my soul depart from thee,
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Yea there is something beyond desolation, Hos. 9. 11, 12. As for Ephraim, their glory shall flee away like a bird from the birth and from the vvomb, and from the conception:
Yea there is something beyond desolation, Hos. 9. 11, 12. As for Ephraim, their glory shall flee away like a bird from the birth and from the womb, and from the conception:
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though they bring up their children, yet I vvill bereave them that there shall not be a man, NONLATINALPHABET yea vvo also to them vvhen I depart from them.
though they bring up their children, yet I will bereave them that there shall not be a man, yea vvo also to them when I depart from them.
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and although we be covered vvith the shadow of death, if the light of his Countenance break in, vve are in glory; and the brightness of that vvill soon damp and shine out the fiery trial. But if the Lord depart;
and although we be covered with the shadow of death, if the Light of his Countenance break in, we Are in glory; and the brightness of that will soon damp and shine out the fiery trial. But if the Lord depart;
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but I vvill send an Angel vvith thee, and drive out the Amorite, the Hittite, &c. yet vvhen the people heard these evil tidings, they mourned, and no man did put on his Ornaments;
but I will send an Angel with thee, and drive out the Amorite, the Hittite, etc. yet when the people herd these evil tidings, they mourned, and no man did put on his Ornament;
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and such a small vvithdrawing of himself as may consist vvith being united hypostatically, vvas too much for him to bear, vvho vvas Immanuel vvhen he complained God vvas not vvith him:
and such a small withdrawing of himself as may consist with being united hypostatically, was too much for him to bear, who was Immanuel when he complained God was not with him:
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He, vvho although he did beseech against his cup vvith fervencies that did breath out in heats of bloody sweat, vvith agonies of prayer; yet when he fell down under it, did chearfully submit to it, saying, Not my vvill, but thy vvill be done;
He, who although he did beseech against his cup with fervencies that did breath out in heats of bloody sweat, with agonies of prayer; yet when he fell down under it, did cheerfully submit to it, saying, Not my will, but thy will be done;
why hast thou forsaken me? His God could no more forsake him; than himself could be not himself: and yet the apprehension of that vvhich could not be vvas even insufferable to him, to whom nothing could be insufferable.
why hast thou forsaken me? His God could no more forsake him; than himself could be not himself: and yet the apprehension of that which could not be was even insufferable to him, to whom nothing could be insufferable.
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but when Wickedness over-spreads a people, those deeds of darkness put out the light of his countenance. His hand although it be not shortned, yet it contracts and shuts it self, not only to grasp and withhold his mercies from them, but to smite:
but when Wickedness overspreads a people, those Deeds of darkness put out the Light of his countenance. His hand although it be not shortened, yet it contracts and shuts it self, not only to grasp and withhold his Mercies from them, but to smite:
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The place appointed for these offices, the Sanctuary, he calls, we know the tabernacle of meeting, that is, vvhere he would meet his votaries, and hear and bless them;
The place appointed for these Offices, the Sanctuary, he calls, we know the tabernacle of meeting, that is, where he would meet his votaries, and hear and bless them;
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and set up their banners there for trophies; they broke down all the carved work thereof with axes and hammers, and had defiled the dwelling places of God's 〈 ◊ 〉 even to the ground, and burnt up all the houses of God in the land;
and Set up their banners there for trophies; they broke down all the carved work thereof with axes and hammers, and had defiled the Dwelling places of God's 〈 ◊ 〉 even to the ground, and burned up all the houses of God in the land;
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he does suppose that God vvas then departed vvhen they had left him no abiding place: and therefore cries out, O God wherefore art thou absent from us so long? Remember S••• where thou hast dwelt. But 'tis not only upon these A••l•gies I build;
he does suppose that God was then departed when they had left him no abiding place: and Therefore cries out, Oh God Wherefore art thou absent from us so long? remember S••• where thou haste dwelled. But it's not only upon these A••l•gies I built;
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and it is thus, When men forsake those paths in vvhich they did not only erre and go astray, but did walk contrary to God, so that they did forsake each other;
and it is thus, When men forsake those paths in which they did not only err and go astray, but did walk contrary to God, so that they did forsake each other;
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nor can vve hope to meet him but in his Tabernacle of meeting; so also Scripture calls both these to seek the Lord, and promises to both the finding him. To the first, De•t. 4 29, 30. If from thy tribulation thou ••alt seek the Lord thy God, t•ou shalt find him,
nor can we hope to meet him but in his Tabernacle of meeting; so also Scripture calls both these to seek the Lord, and promises to both the finding him. To the First, De•t. 4 29, 30. If from thy tribulation thou ••alt seek the Lord thy God, t•ou shalt find him,
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The hot fits of a thirsty palate that call so oft and so impetuosly are in his soul; it hath a pious fever, which cannot be allay'd but by pouring out of his soul to God in the Temple, by breathing out its heats in his devotion offices. Nay more, he longs, hath that I know not vvhether appetite, or passion, which is not to be understood, but onely suffered; to vvhich all the unreasonable violences which passion can be heated into, all the defaillances nature can be opprest into, are natural; it is the bodies Extasie. Now this he had towards the vvorship of the Sanctuary;
The hight fits of a thirsty palate that call so oft and so impetuosly Are in his soul; it hath a pious fever, which cannot be allayed but by pouring out of his soul to God in the Temple, by breathing out its heats in his devotion Offices. Nay more, he longs, hath that I know not whether appetite, or passion, which is not to be understood, but only suffered; to which all the unreasonable violences which passion can be heated into, all the defaillances nature can be oppressed into, Are natural; it is the bodies Ecstasy. Now this he had towards the worship of the Sanctuary;
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and from the glories of a throne into a desaert solitude, he found no other vvants but of God's house; did mind, pant, and long after nothing else, did neither thirst for his necessities, nor long for his own Crown, but for the Tabernacle only.
and from the Glories of a throne into a desaert solitude, he found no other Wants but of God's house; did mind, pant, and long After nothing Else, did neither thirst for his necessities, nor long for his own Crown, but for the Tabernacle only.
if by royal example and encouragements of vertue, and by discountenanting and chastising impiety, by doing as he did profess to doe, Ps. 101. (that directory for a Court) he could people his land vvith holy living,
if by royal Exampl and encouragements of virtue, and by discountenanting and chastising impiety, by doing as he did profess to do, Ps. 101. (that directory for a Court) he could people his land with holy living,
The Master of our Politicks discerned it too, and therefore does advise that the first and chiefest publick cares should be about things of Religion, that and the same profession of it being NONLATINALPHABET, the cement of Communities, and the very foundation of all legislative,
The Master of our Politics discerned it too, and Therefore does Advice that the First and chiefest public Cares should be about things of Religion, that and the same profession of it being, the cement of Communities, and the very Foundation of all legislative,
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and if at any time present advantage, or an expectation, or some passion do encline them to seek David their King; yet the appearance of a change of Interest, that expectation defeated, or a cross animosity will burst those bonds,
and if At any time present advantage, or an expectation, or Some passion do incline them to seek David their King; yet the appearance of a change of Interest, that expectation defeated, or a cross animosity will burst those bonds,
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then they came to David, saying, Behold, we are thy bone and thy flesh, and the Lord said to thee, Thou shalt feed my people Israel, c. 5. 1, 2. They knew all that before,
then they Come to David, saying, Behold, we Are thy bone and thy Flesh, and the Lord said to thee, Thou shalt feed my people Israel, c. 5. 1, 2. They knew all that before,
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and did remonstrate in good wishes, as some men do in prayers, c. 15. 3, 4.) they vvere all drawn into rebellion against this David, and made him flie out of the land,
and did remonstrate in good wishes, as Some men do in Prayers, c. 15. 3, 4.) they were all drawn into rebellion against this David, and made him fly out of the land,
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and became Subjects to that Absalom. When he vvas dead indeed they spake of bringing back the King, c. 19. 10. and vvhen his own Iudah had done it, quarrell'd ver. 43. because that their advice was not first had:
and became Subject's to that Absalom. When he was dead indeed they spoke of bringing back the King, c. 19. 10. and when his own Iudah had done it, quarreled for. 43. Because that their Advice was not First had:
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because he came not back upon their score, for they forsooth have ten parts in him, v. 43. and yet the next day every man of Israel went after him that said, we have no part in David, Sheba a man of Belial, ch. 20. 1. Thus no allegiance, no tie however sacred and divine vvill hold them vvho follow not upon God's score.
Because he Come not back upon their score, for they forsooth have ten parts in him, v. 43. and yet the next day every man of Israel went After him that said, we have no part in David, Sheba a man of Belial, changed. 20. 1. Thus no allegiance, no tie however sacred and divine will hold them who follow not upon God's score.
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Now the Lord to prevent divisions had provided so far for Vniformity in his vvorship, that he required a single Vnity; and that it might be but in one manner, he let it be but in one place.
Now the Lord to prevent divisions had provided so Far for Uniformity in his worship, that he required a single Unity; and that it might be but in one manner, he let it be but in one place.
And truly, when men once depart from Uniformity, what measures can they set themselves of changing? what shall confine or put shores to them? vvhat principle can they proceed upon vvhich shall engage them to stay any where? and why may not divisions be as infinite as mens phansies? And though,
And truly, when men once depart from Uniformity, what measures can they Set themselves of changing? what shall confine or put shores to them? what principle can they proceed upon which shall engage them to stay any where? and why may not divisions be as infinite as men's fancies? And though,
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vvhen those are but in circumstantial things, those vvho are strong, and know them to be such, are no otherwise concerned to contend for them than on Authorities behalf, (to vvhich every change is a Convulsion fitt,) and on the account of decency,
when those Are but in circumstantial things, those who Are strong, and know them to be such, Are not otherwise concerned to contend for them than on Authorities behalf, (to which every change is a Convulsion fit,) and on the account of decency,
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yet vvhen others do dogmatize, and put conscience in the not doing them, and stand at such a distance from them as to chuse Schisme, Disobedience, and Sedition rather,
yet when Others doe dogmatize, and put conscience in the not doing them, and stand At such a distance from them as to choose Schism, Disobedience, and Sedition rather,
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'tis still, vve see, David their King, while 'tis in David 's line, and so the King does truly never die, while his race lives.) If either of these many be Gods punishment,
it's still, we see, David their King, while it's in David is line, and so the King does truly never die, while his raze lives.) If either of these many be God's punishment,
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but I will say, they who do chuse that which God calls his plague, that quarrel for his vengeance, and vvith great strife and hazard take his indignation by force, I can but pity them in their own opinions and enjoyments:
but I will say, they who do choose that which God calls his plague, that quarrel for his vengeance, and with great strife and hazard take his Indignation by force, I can but pity them in their own opinions and enjoyments:
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For they could not otherwise truly and with all their heart seek God, except they did subject themselves to his Government to whom they did of right belong as Subjects.
For they could not otherwise truly and with all their heart seek God, except they did Subject themselves to his Government to whom they did of right belong as Subject's.
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And I shall adde that they vvho do forsake their King, vvill soon forsake their God. The Rabbines say it more severely of Israel, that they at once rejected three things, the Kingdome of the house of David,
And I shall add that they who do forsake their King, will soon forsake their God. The Rabbis say it more severely of Israel, that they At once rejected three things, the Kingdom of the house of David,
And truly, if vve do consult that State from the beginning, we shall find that vvhen they vvere vvithout their King, they alvvaies vvere vvithout their God.
And truly, if we do consult that State from the beginning, we shall find that when they were without their King, they always were without their God.
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if they have not a Prince, that NONLATINALPHABET, living Image of God, then they must have an Id•l. When Moses his next successor vvas dead, vve read that the man Micah had an house of Gods,
if they have not a Prince, that, living Image of God, then they must have an Id•l. When Moses his next successor was dead, we read that the man micah had an house of God's,
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and truly he might make his Priest vvho made his Deities. And the account of this is given, In those daies there vvas no King in Israel, Iud. 17. 5, 6. The very same is said, ch. 18. 1. to preface the Idolatry of the Tribe of Dan: There vvas no heir of restraint,
and truly he might make his Priest who made his Deities. And the account of this is given, In those days there was no King in Israel, Iud. 17. 5, 6. The very same is said, changed. 18. 1. to preface the Idolatry of the Tribe of Dan: There was no heir of restraint,
for so the story closes it, In those daies there was no King in Israel, ch. 21. 25. Just upon this, when God in their necessities did raise them Iudges, that is, Kings, read all their story, you will find to almost every several Judge there did succeed a several Idolatry:
for so the story closes it, In those days there was no King in Israel, changed. 21. 25. Just upon this, when God in their necessities did raise them Judges, that is, Kings, read all their story, you will find to almost every several Judge there did succeed a several Idolatry:
Those 450. years being devided all betwixt their Princes and their Idols. After them Jeroboam, he that made the great secession of that people from their Prince, hath got no other character from God but this, the (a) Man that did make Israel to sin, at once against God and against their King.
Those 450. Years being divided all betwixt their Princes and their Idols. After them Jeroboam, he that made the great secession of that people from their Prince, hath god no other character from God but this, the (a) Man that did make Israel to since, At once against God and against their King.
Ezek. 4. 4, 5. the Lord does bid the Prophet lie on his left side 390. daies, to bear the iniquity of Israel according to the number of the years of their iniquity.
Ezekiel 4. 4, 5. the Lord does bid the Prophet lie on his left side 390. days, to bear the iniquity of Israel according to the number of the Years of their iniquity.
but their iniquity vvas not, it seems, that does outlive their State, so long as that God's Temple, that King's house did stand from vvhich they did divide.
but their iniquity was not, it seems, that does outlive their State, so long as that God's Temple, that King's house did stand from which they did divide.
But vvhy David their King? for could his Kingdome disappear and be to seek, of vvhom the Lord had said, I have sworn once by my Holiness, I will not fail David? Psal. 89. And his Throne therefore vvas as sure as God is holy. But yet the Lord had said to the people of Israel, If ye do wickedly;
But why David their King? for could his Kingdom disappear and be to seek, of whom the Lord had said, I have sworn once by my Holiness, I will not fail David? Psalm 89. And his Throne Therefore was as sure as God is holy. But yet the Lord had said to the people of Israel, If you do wickedly;
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National vices have all Treason in them, and every combination in such sins is a Conspiracy. If universal practice palliate them, we do not see their stain it may be, think them slight;
National vices have all Treason in them, and every combination in such Sins is a conspiracy. If universal practice palliate them, we do not see their stain it may be, think them slight;
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but their complexion is purple: Common blood is not deep enough to colour them, they die themselves in that that's sacred. Nay these do seem to spread contagion to God; as if they vvould not let the Lord be holy, nor suffer that to be which he swore by his holiness should be:
but their complexion is purple: Common blood is not deep enough to colour them, they die themselves in that that's sacred. Nay these do seem to spread contagion to God; as if they would not let the Lord be holy, nor suffer that to be which he swore by his holiness should be:
But how David their King, vvhen 'twas Zorobabel? for with Theodoret and others I conclude he must be meant in the first literal importance of the vvords.
But how David their King, when 'twas Zerubbabel? for with Theodoret and Others I conclude he must be meant in the First literal importance of the words.
the other to deliver his people from Babel, and to repair a broken Nation and demolish'd Temple. And for this vvork God bids them seek David their King.
the other to deliver his people from Babel, and to repair a broken nation and demolished Temple. And for this work God bids them seek David their King.
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The vvaies from Babel to Ierusalem, from the Confusion of a people to a City that is at unity in it self, the City of God where he appears in perfect beauty, and where the throne of the house of David is, must be the first vvaies of David: in those he vvalk'd to Sion, and did invest his people in God's promises, the vvhole land of Canaan. In those Zorobabel brought them back to that land and Sion. And in these our Messiah leads us to Mount Sion that is above, to the celestial Ierusalem; does build an universal Church and Heaven it self. And all that have the like to do must vvalk in those first waies, fulfill that part of David, and must copy Christ.
The ways from Babel to Ierusalem, from the Confusion of a people to a city that is At unity in it self, the city of God where he appears in perfect beauty, and where the throne of the house of David is, must be the First ways of David: in those he walked to Sion, and did invest his people in God's promises, the Whole land of Canaan. In those Zerubbabel brought them back to that land and Sion. And in these our Messiah leads us to Mount Sion that is above, to the celestial Ierusalem; does built an universal Church and Heaven it self. And all that have the like to do must walk in those First ways, fulfil that part of David, and must copy christ.
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3. That Israel vvho came but now out of the furnate should fear the Lord vvhose vvrath did kindle it, vvhose justice they had found such a consuming fire as to make the Temple it self a Sacrifice, and the vvhole Nation a burnt-offering, is reasonable to expect:
3. That Israel who Come but now out of the furnate should Fear the Lord whose wrath did kindle it, whose Justice they had found such a consuming fire as to make the Temple it self a Sacrifice, and the Whole nation a Burnt-offering, is reasonable to expect:
and being tasted melts the heart, and causes dissolution of soul through swoons of complacency, that this should be received vvith dread and tre•bling, is most strange.
and being tasted melts the heart, and Causes dissolution of soul through swoons of complacency, that this should be received with dread and tre•bling, is most strange.
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as he saies, in those most comfortable attributes, the sight of vvhich is beati•ick Vision, Exod. 34. 6, &c. The Lord, the Lord God, merciful and gracious, longsuffering,
as he Says, in those most comfortable attributes, the sighed of which is beati•ick Vision, Exod 34. 6, etc. The Lord, the Lord God, merciful and gracious, long-suffering,
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and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin; if that vvhich follows there be part of it, and that will by no means clear the guilty;
and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgression and since; if that which follows there be part of it, and that will by no means clear the guilty;
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To fear God's goodness therefore is to revere it, to entertain it vvith a pious •stonishment, acknowledging themselves unworthy of the crums of it, especially not daring to provoke it by surfeting, or by presuming on it,
To Fear God's Goodness Therefore is to revere it, to entertain it with a pious •stonishment, acknowledging themselves unworthy of the crumbs of it, especially not daring to provoke it by surfeiting, or by presuming on it,
or by abusing it to serve ill ends, or any other than God sent it for, those of piety and obedience: not to comply vvith vvhich, is to defeat God's kindness, and the designs of it.
or by abusing it to serve ill ends, or any other than God sent it for, those of piety and Obedience: not to comply with which, is to defeat God's kindness, and the designs of it.
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His Holiness cannot behold iniquity; his Iustice speaks nothing but condemnation to guilt, his Power vvithout kindness is but omnipotent destruction; but if vve have his Goodness on our side, vve have an Advocate in his own bosome that vvill bear up against the rest,
His Holiness cannot behold iniquity; his justice speaks nothing but condemnation to guilt, his Power without kindness is but omnipotent destruction; but if we have his goodness on our side, we have an Advocate in his own bosom that will bear up against the rest,
for there is nothing to allay the anger of his Compassion and Bounty. This sure is the extreamest terrour, we are to dread his kindness more than his severity and wrath;
for there is nothing to allay the anger of his Compassion and Bounty. This sure is the Extremest terror, we Are to dread his kindness more than his severity and wrath;
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ty'd to our miseries so, that without perjury we could neither be without them, nor yet have them. As we had broke through all our sacred oaths to invade and usurp calamity and guilt,
tied to our misery's so, that without perjury we could neither be without them, nor yet have them. As we had broke through all our sacred Oaths to invade and usurp calamity and guilt,
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and all those guilts that make the last times perillous, Blasphemy, disobedience, truce-breakings and Treasons, Schisms and Rebellions, with all their dismal consequences and appendages, (for these are not single, personal crimes, these have a politick capacity) all these did not onely walk in the dress of piery,
and all those guilts that make the last times perilous, Blasphemy, disobedience, truce-breakings and Treasons, Schisms and Rebellions, with all their dismal consequences and appendages, (for these Are not single, personal crimes, these have a politic capacity) all these did not only walk in the dress of piery,
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and under holy Masks, but were themselves the very form of Godliness, by which 'twas constituted and distinguished, the Signature of a party of Saints, the Constellation of their graces: And on the other side, the detestation of such hypocrisie made others Libertines and Atheists; vvhile seeing men such holy counterfeits,
and under holy Masks, but were themselves the very from of Godliness, by which 'twas constituted and distinguished, the Signature of a party of Saints, the Constellation of their graces: And on the other side, the detestation of such hypocrisy made Others Libertines and Atheists; while seeing men such holy counterfeits,
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And all this vvas because vve vvere without our King; for 'twas the only interest of all those usurpations that vvere, to contrive and preserve it thus.
And all this was Because we were without our King; for 'twas the only Interest of all those usurpations that were, to contrive and preserve it thus.
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but it is plain we did seek David our King. And my heart is towards the Governo•rs of Israel, that offer'd themselves willingly among the people: bless ye the Lord:
but it is plain we did seek David our King. And my heart is towards the Governo•rs of Israel, that offered themselves willingly among the people: bless you the Lord:
May all the blessings which this was the birth-day of, all that my Text encloses, all the goodness of the Lord, be the sure portion of them and their Families;
May all the blessings which this was the birthday of, all that my Text encloses, all the Goodness of the Lord, be the sure portion of them and their Families;
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We sought him with the violent impatiences of necessitous and furious desires, and our eyes, that had even fail'd with looking for him, did even fail with looking on him, as impotent and as unsatisfied in our fruitions as expectations;
We sought him with the violent impatiences of necessitous and furious Desires, and our eyes, that had even failed with looking for him, did even fail with looking on him, as impotent and as unsatisfied in our fruitions as Expectations;
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he vvas as necessary to us as repentance, as vvithout vvhom it vvas impossible for us to repent and return from those impieties to him, of usurping his rights, of exiling, of murthering him by wants, because vve could not doe it by the Axe or Sword; vvithout him ' tvvas impossible for us to give over the committing these;
he was as necessary to us as Repentance, as without whom it was impossible for us to Repent and return from those impieties to him, of usurping his rights, of exiling, of murdering him by Wants, Because we could not do it by the Axe or Sword; without him ' it impossible for us to give over the committing these;
and the tears that did vvelcome him vvere one of our best lavers to vvash off that blood that vve had pull'd upon our selves. One endear'd also to us by God's most miraculous preservations of him for us:
and the tears that did welcome him were one of our best lavers to wash off that blood that we had pulled upon our selves. One endeared also to us by God's most miraculous preservations of him for us:
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We cannot look upon his life but as the issue of prodigious bounty, snatch'd by immediate Providence out of the gaping jaws of tyrannous, usurping, mutherous malice, merely to keep him for our needs; and for this day: One vvhom God had train'd up and manag'd for us, just as he did prepare David their King, at thirty years of age to take possession of that Crown vvhich God had given him by Samuel about twelve years before;
We cannot look upon his life but as the issue of prodigious bounty, snatched by immediate Providence out of the gaping Jaws of tyrannous, usurping, mutherous malice, merely to keep him for our needs; and for this day: One whom God had trained up and managed for us, just as he did prepare David their King, At thirty Years of age to take possession of that Crown which God had given him by Samuel about twelve Years before;
and in those years to prepare him for Canaan by a VVilderness, to harden him vvith discipline, that so the luxuries and the effeminacies of a Court might not emaseclate and melt him;
and in those Years to prepare him for Canaan by a VVilderness, to harden him with discipline, that so the luxuries and the effeminacies of a Court might not emaseclate and melt him;
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and by constraining him to dwell in Mesech, vvith Aliens to his Religion, to teach him to be constant to his own, and to love Sion. And hath he not prepared our David so for us? and vve hope hath prepared for him too the first dayes of David, having no Sheba in the Field,
and by constraining him to dwell in Mesech, with Aliens to his Religion, to teach him to be constant to his own, and to love Sion. And hath he not prepared our David so for us? and we hope hath prepared for him too the First days of David, having no Sheba in the Field,
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nor Achitophel in the Councel, nor an Abiathar in the Temple, not in that Temple vvhich himself hath rais'd, God having made him instrument of that vvhich he vvould not let David doe, building his house, and furnishing it vvith all its Offices, and making it fit for God to meet us in,
nor Ahithophel in the Council, nor an Abiathar in the Temple, not in that Temple which himself hath raised, God having made him Instrument of that which he would not let David do, building his house, and furnishing it with all its Offices, and making it fit for God to meet us in,
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But if God did look down from heaven then as he did Psal. 14. to see if any did understand and seek after God, should he not then have found it here as there? They are altogether gone out of the way;
But if God did look down from heaven then as he did Psalm 14. to see if any did understand and seek After God, should he not then have found it Here as there? They Are altogether gone out of the Way;
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their throat is an open scpulchre, with their tongues have they deceived, the poison of asps is under their lips, their mouth is full of cursing and bitterness, their feet are swift to shed blood:
their throat is an open scpulchre, with their tongues have they deceived, the poison of asps is under their lips, their Mouth is full of cursing and bitterness, their feet Are swift to shed blood:
as if they craved a blessing from the Lord upon that meal that did devour his people, and when they did seek God, they meant to find a prey. Yet where were any others that did seek him? or that do cleave to him novv? The Schtsmatick does not seek God, who shuns the place where he appears, and meets, and dwells; nor does he cleave to God vvho tears himself off from the Lord's body.
as if they craved a blessing from the Lord upon that meal that did devour his people, and when they did seek God, they meant to find a prey. Yet where were any Others that did seek him? or that do cleave to him now? The Schtsmatick does not seek God, who shuns the place where he appears, and meets, and dwells; nor does he cleave to God who tears himself off from the Lord's body.
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do they seek God that are diverted by so many Saints and Angels? that terminate divinest Worship in a creature? or do they cleave to God, when their devotion embraceth stocks and stones? or did they seek God for the purpose of my Text, who did not seek David their King, but did apply themselves to several forein Princes, and to others which they hoped would setup their Golden calf? Incendiaries, that make fires and raise commotions, these are farre from God;
do they seek God that Are diverted by so many Saints and Angels? that terminate Divinest Worship in a creature? or do they cleave to God, when their devotion Embraceth stocks and stones? or did they seek God for the purpose of my Text, who did not seek David their King, but did apply themselves to several foreign Princes, and to Others which they hoped would setup their Golden calf? Incendiaries, that make fires and raise commotions, these Are Far from God;
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These are so far from seeking God, that God says these did drive him out of Israel, Ezek. 9. 9. And then when that hath so long been the Wit, that it is now the Complexion of the Age,
These Are so Far from seeking God, that God Says these did drive him out of Israel, Ezekiel 9. 9. And then when that hath so long been the Wit, that it is now the Complexion of the Age,
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and they who thought fit to shew their not being Hypocrites by License, and (•o give it an easie word) by drollery in sacred things, have now made nothing to be sacred to them;
and they who Thought fit to show their not being Hypocrites by License, and (•o give it an easy word) by drollery in sacred things, have now made nothing to be sacred to them;
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They that do climb as if they meant to finde God on his own Throne, that follow Christ up to a pinnacle of the Temple, or to the top of that exceeding high Mount.
They that do climb as if they meant to find God on his own Throne, that follow christ up to a pinnacle of the Temple, or to the top of that exceeding high Mount.
Not is it possible to seek the Lord in the wavs that lead to the strange VVomans House, for her House is the way to Hell, Solomon says, (and he did know;) nay more, Her steps take hold on Hell, seise on those everlasting burnings which her foul heats kindle and begin.
Not is it possible to seek the Lord in the wavs that led to the strange VVomans House, for her House is the Way to Hell, Solomon Says, (and he did know;) nay more, Her steps take hold on Hell, seize on those everlasting burnings which her foul heats kindle and begin.
In a word, they that seek their own, that turn all meerly to their advantage, they cannot seek God too, he will not be joynt God with Mammon. And then where are the men that •ought him? that did retrive him to us? or with whom does he dwell? If he be not among us, we do in vain flatter our selves in our prosperity and peace, gawd it in all our bright appearances.
In a word, they that seek their own, that turn all merely to their advantage, they cannot seek God too, he will not be joint God with Mammon. And then where Are the men that •ought him? that did retrieve him to us? or with whom does he dwell? If he be not among us, we do in vain flatter our selves in our Prosperity and peace, gawd it in all our bright appearances.
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Have we not seen the Sun rise with a glory of day about him, and mounting in his strength chase away all the little receptacles and recesses of the night, not leave a cloud to shelter the least relicks of her darkness,
Have we not seen the Sun rise with a glory of day about him, and mounting in his strength chase away all the little receptacles and Recesses of the night, not leave a cloud to shelter the least Relics of her darkness,
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That Wine which now makes your hearts glad, may prove like that which did commit the Centaures and the Lapithae, first kindle Lusts, then VVars, and at last onely fill a Cup of trembling and astonishment; and that oyl that does make you chearful countenances, may make your paths slippery,
That Wine which now makes your hearts glad, may prove like that which did commit the Centaur's and the Lapithae, First kindle Lustiest, then VVars, and At last only fill a Cup of trembling and astonishment; and that oil that does make you cheerful countenances, may make your paths slippery,
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and long-sufferance, not knovving that the goodness of the Lord leads thee to repentance? And now, O Lord, what sort of men among us hath thy goodness wrought upon,
and long-sufferance, not knowing that the Goodness of the Lord leads thee to Repentance? And now, Oh Lord, what sort of men among us hath thy Goodness wrought upon,
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and made repent? Those whom it was directed to convince, and came on purpose to, to prove by their own onely argument they had of providential Miracles, they were not in the right,
and made Repent? Those whom it was directed to convince, and Come on purpose to, to prove by their own only argument they had of providential Miracles, they were not in the right,
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Others that did not go so far in condemnation nor guilt as they, and therefore think they have no reason to repent of that, do they repent of what they did contribute to it? Of those that lifted up their hands to swear and fight,
Others that did not go so Far in condemnation nor guilt as they, and Therefore think they have no reason to Repent of that, do they Repent of what they did contribute to it? Of those that lifted up their hands to swear and fight,
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how many are there that have made them fall, and smite their own thigh, saying, VVhat have I done? Do not all rather justifie as far as they themselves proceeded? and if all that were well,
how many Are there that have made them fallen, and smite their own thigh, saying, What have I done? Do not all rather justify as Far as they themselves proceeded? and if all that were well,
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why do not we repent of our Allegiance and Lovalty? if all that were well, what hath thy goodness done, O Lord, that hath reverst it all? And for the rest, those that do not partake the plenties of thy goodness, murmure and repine at it;
why do not we Repent of our Allegiance and Loyalty? if all that were well, what hath thy Goodness done, Oh Lord, that hath reversed it all? And for the rest, those that do not partake the plenties of thy Goodness, murmur and repine At it;
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and the face of things is so vicious in every order and degree and sex, that — But the Confession is onely fit for Litanies, and we have need to make the burthen of ours be, Lord, give us some afflictions again, send out thy Indignation, for we do fear thy goodness, it hath almost undone us;
and the face of things is so vicious in every order and degree and sex, that — But the Confessi is only fit for Litanies, and we have need to make the burden of ours be, Lord, give us Some afflictions again, send out thy Indignation, for we do Fear thy Goodness, it hath almost undone us;
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and the life they lead is, but the interval betwixt the Sentence and the Execution, and all their sunshine of Prosperity, is but kindled Brimstone, onely without the stench.
and the life they led is, but the interval betwixt the Sentence and the Execution, and all their sunshine of Prosperity, is but kindled Brimstone, only without the stench.
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and it was great indeed, so perfectly miraculous in such strange and continued successes, resisting our contrivances and our sins too, over-coming all opposition of our vices,
and it was great indeed, so perfectly miraculous in such strange and continued Successes, resisting our contrivances and our Sins too, overcoming all opposition of our vices,
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and renounce it, not fear it so a• to fl•• from it, but with the fears of sinking men, that catch an• grasp, lay fast dead hold upon it; if, as God prom•ses.
and renounce it, not Fear it so a• to fl•• from it, but with the fears of sinking men, that catch an• grasp, lay fast dead hold upon it; if, as God prom•ses.
The Saint whose memory we celebrate was the Martyr of this Text: and 'tis impossible to keep the Feast but by a resolution of obeying these Commands, you being call'd together on this day to beseech God to grant that you by the example of this first Martyr St. Stephen, who pray'd for his Murderers, may learn to love your Enemies,
The Saint whose memory we celebrate was the Martyr of this Text: and it's impossible to keep the Feast but by a resolution of obeying these Commands, you being called together on this day to beseech God to grant that you by the Exampl of this First Martyr Saint Stephen, who prayed for his Murderers, may Learn to love your Enemies,
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and 'tis no wonder all Christ's reasonings and upbraidings, all the Advantages He does propose to them that love, the shames he casts on them that doe not, by putting them out of his Train into the condemnation of Publicans;
and it's no wonder all Christ's reasonings and upbraidings, all the Advantages He does propose to them that love, the shames he Cast on them that do not, by putting them out of his Train into the condemnation of Publicans;
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and yet we that have suffered for and by our Divisions, whose quarrels wounded the whole Nation and our selves, who have wept so much bloud at once to vent and to bewail our differences, are still as full of the same animosities as ever,
and yet we that have suffered for and by our Divisions, whose quarrels wounded the Whole nation and our selves, who have wept so much blood At once to vent and to bewail our differences, Are still as full of the same animosities as ever,
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and want nothing but opportunity to confound all again, Religion and our selves: And in the name of God what did Christ mean when He prescrib'd this Precept? when he disputed? prest it thus? or what doe Christians mean when they doe break and tear this Precept and themselves? Though I be farre from any hopes to reconcile our Parties, (as by Gods help I shall ever be from making any,) yet I will offer an Expedient to make them not so noxious;
and want nothing but opportunity to confound all again, Religion and our selves: And in the name of God what did christ mean when He prescribed this Precept? when he disputed? pressed it thus? or what do Christians mean when they do break and tear this Precept and themselves? Though I be Far from any hope's to reconcile our Parties, (as by God's help I shall ever be from making any,) yet I will offer an Expedient to make them not so noxious;
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And though while meekness and obedience to Governours, and the whole constellation of Gospel-graces, doe not seem to shine so fair as man's own reputation,
And though while meekness and Obedience to Governors, and the Whole constellation of Gospel graces, do not seem to shine so fair as Man's own reputation,
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Love your enemies, and that to be consider'd under a double prospect: 1. As it is plao't in opposition to something that was before indulg'd the Jews, or presum'd so to be by them;
Love your enemies, and that to be considered under a double prospect: 1. As it is plaoed in opposition to something that was before indulged the jews, or presumed so to be by them;
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love your enemies. And secondly, this Duty is particulariz'd in several exercises of the Act commanded, love, in relation to several sorts of the Objects of that Act ▪ enemies: as 1. Those that curse you, you must bless: 2. Those that hate you, you must doe good to: 3. Those that use you despitefully and persecute you, you must pray for. These I shall treat of in their given order, beginning with the general Duty,
love your enemies. And secondly, this Duty is particularized in several exercises of the Act commanded, love, in Relation to several sorts of the Objects of that Act ▪ enemies: as 1. Those that curse you, you must bless: 2. Those that hate you, you must do good to: 3. Those that use you despitefully and persecute you, you must pray for. These I shall Treat of in their given order, beginning with the general Duty,
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and check their acceptation of it, or adherence to it, (saith Marcellinus writing to St. Austin) were these 3; The incarnation of our Lord: The meanness of his Miracles, which they thought the works of Apolloni•s equall'd;
and check their acceptation of it, or adherence to it, (Says Marcellinus writing to Saint Austin) were these 3; The incarnation of our Lord: The meanness of his Miracles, which they Thought the works of Apolloni•s equaled;
that spoke as loud a contradiction to their active principles and inclinations, as the other appear'd to doe so, those of Speculation and Discourse, a God made flesh, and flesh and bloud made so lame and passive, sweetned so, being alike impossible to their belief:
that spoke as loud a contradiction to their active principles and inclinations, as the other appeared to do so, those of Speculation and Discourse, a God made Flesh, and Flesh and blood made so lame and passive, sweetened so, being alike impossible to their belief:
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for their Magicians, they say, vied Miracles with him, but none of their Religions or Gods did ever aim at this Prescription, ut quae sit propria bonit•s nostra;
for their Magicians, they say, vied Miracles with him, but none of their Religions or God's did ever aim At this Prescription, ut Quae sit propria bonit•s nostra;
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for he that does require that I shall have no return of injuries, but for a wrong, makes me in debt a kindnesse, not onely supersedes judiciary proceedings,
for he that does require that I shall have no return of injuries, but for a wrong, makes me in debt a kindness, not only supersedes judiciary proceedings,
if when I am with indignation displeas'd at my offences against God, and by severities revenge them on my self, I do then love my self most passionately;
if when I am with Indignation displeased At my offences against God, and by severities revenge them on my self, I do then love my self most passionately;
that being most consistent with and directive of this Duty, love your enemies. But yet there is so great a difference indeed betwixt this Act here and its object (Enemy being constituted such by enmity, that is aversion and hate) that love,
that being most consistent with and directive of this Duty, love your enemies. But yet there is so great a difference indeed betwixt this Act Here and its Object (Enemy being constituted such by enmity, that is aversion and hate) that love,
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and that seem strangely coupled, things that can be put together onely for a contest, just as heat and cold, to weaken one another, that both the love and enmity may be refracted into a lukewarmnesse.
and that seem strangely coupled, things that can be put together only for a contest, just as heat and cold, to weaken one Another, that both the love and enmity may be refracted into a lukewarmness.
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Now Love shews fairest to our purposes in those dresses which S. Paul present her in, 1 Cor. 1. 13. and 1. NONLATINALPHABET v. 4. and NONLATINALPHABET;
Now Love shows Fairest to our Purposes in those Dresses which S. Paul present her in, 1 Cor. 1. 13. and 1. v. 4. and;
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as knowing it is bound to forgive till 70 times 7 times: and 'tis not easily provok't, not apt for sudden violent heats, instantly all on fire, quick as lightning.
as knowing it is bound to forgive till 70 times 7 times: and it's not Easily provoked, not apt for sudden violent heats, instantly all on fire, quick as lightning.
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and not to name all, which you may find there, NONLATINALPHABET, ver. 7. believeth all things, however incompatible to love, and to be wise have been accounted,
and not to name all, which you may find there,, ver. 7. Believeth all things, however incompatible to love, and to be wise have been accounted,
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yet this Love is 8. James his Wisdome that came down from Heaven, Cap. 3. 17. NONLATINALPHABET, apt to in•erpret any thing to the most favourable sense;
yet this Love is 8. James his Wisdom that Come down from Heaven, Cap. 3. 17., apt to in•erpret any thing to the most favourable sense;
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and NONLATINALPHABET, easie to be persuaded, still believes the best, and where it cannot, yet NONLATINALPHABET, hopes the best: Affection while it lives cannot despair,
and, easy to be persuaded, still believes the best, and where it cannot, yet, hope's the best: Affection while it lives cannot despair,
and many of its acts cannot relate but to a man that injures me, it must be in respect to provocations that love is said to cool into such a temper as is not easily provokt; For men are not provokt with kindnesses.
and many of its acts cannot relate but to a man that injures me, it must be in respect to provocations that love is said to cool into such a temper as is not Easily provoked; For men Are not provoked with Kindnesses.
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so that he hath offended God too in it, may I not then espouse Gods quarrel thus farre, not to love his Enemy if I must mine own, not to love the injurious, the sinner? Vice certainly is the most hatefull thing that is,
so that he hath offended God too in it, may I not then espouse God's quarrel thus Far, not to love his Enemy if I must mine own, not to love the injurious, the sinner? Vice Certainly is the most hateful thing that is,
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accordingly 'tis said, that the ungodly and his ungodliness are both alike hatefull unto God, Wisd. 14. 9. and David does comply with God in this, Psalm 139. Do not I hate them, O Lord, that hate Thee? yea, I hate them with perfect hatred, I count them mine enemies.
accordingly it's said, that the ungodly and his ungodliness Are both alike hateful unto God, Wisdom 14. 9. and David does comply with God in this, Psalm 139. Do not I hate them, Oh Lord, that hate Thee? yea, I hate them with perfect hatred, I count them mine enemies.
And when I reflect on mine under this No•on, or if mine be such as set themselves against Religion and the peace and quietnesse of the Church, am I bound to love them? if so,
And when I reflect on mine under this No•on, or if mine be such as Set themselves against Religion and the peace and quietness of the Church, am I bound to love them? if so,
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But yet if we consider how these in the Text are designated by that Appropriation, your enemies, which means those that hate you, my Disciples, those that in the last words of my Text, will persecute you even for your being mine;
But yet if we Consider how these in the Text Are designated by that Appropriation, your enemies, which means those that hate you, my Disciples, those that in the last words of my Text, will persecute you even for your being mine;
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they that are suppos'd to persecute Disciples, and in doing so persecute Christ himself, may well be granted sinners, enemies to God and Christianity; but yet says he, I say unto you, love these your enemies.
they that Are supposed to persecute Disciples, and in doing so persecute christ himself, may well be granted Sinners, enemies to God and Christianity; but yet Says he, I say unto you, love these your enemies.
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Tertullian understood this so, and writing to the Governour of Carthage who threatned all the Christians of that Province with Excision, that he might persuade him from his purpose, thus began his Proposals:
Tertullian understood this so, and writing to the Governor of Carthage who threatened all the Christians of that Province with Excision, that he might persuade him from his purpose, thus began his Proposals:
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The Sun does not collect his Rays and shed more day to guild the gaudy and gay person whose Cloaths and Jewels will reflect his light, return him as much almost as he sends,
The Sun does not collect his Rays and shed more day to guild the gaudy and gay person whose Clothes and Jewels will reflect his Light, return him as much almost as he sends,
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the Oxe knows his Owner, and the Asse his Master, not his Religion, nor his Vertues; and then as there is something in man as man which God is kind to, something in man as man for which the Creatures serve,
the Ox knows his Owner, and the Ass his Master, not his Religion, nor his Virtues; and then as there is something in man as man which God is kind to, something in man as man for which the Creatures serve,
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or his Rain rain upon, but while as others are in Goshen, sets him in the storm and dark of Egypt, till then, I say, thou hast not found a person whom thou mayst not love, no,
or his Rain rain upon, but while as Others Are in Goshen, sets him in the storm and dark of Egypt, till then, I say, thou hast not found a person whom thou Mayest not love, no,
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though NONLATINALPHABET, also do import speak well of, as that is oppos'd to railing, 1 Pet. 3. 9. not rendring railing for railing, NONLATINALPHABET, but contrariwise Blessing. And both are the duty of this place, which does intend that all sorts of loving words should be the Christians returns to the offences of the tongue, whether by Curse or contumely.
though, also do import speak well of, as that is opposed to railing, 1 Pet. 3. 9. not rendering railing for railing,, but contrariwise Blessing. And both Are the duty of this place, which does intend that all sorts of loving words should be the Christians returns to the offences of the tongue, whither by Curse or contumely.
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and giving him that does with or speak evil as good language as he brings, is so far from all shadow of compensation, that there is really a loss of honour in those dismal imprecating words, the anger that does belch them out, does swell and stretch and rack the passion, blushes at it self, the malice drinks those spirits up which it lurks in,
and giving him that does with or speak evil as good language as he brings, is so Far from all shadow of compensation, that there is really a loss of honour in those dismal imprecating words, the anger that does belch them out, does swell and stretch and rack the passion, Blushes At it self, the malice drinks those spirits up which it lurks in,
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and hath no prospect of any after-good, that they should satisfie themselves in that does make that bold assertion of the R•manist, who says that those in Hell do will and love their being there not strange at all,
and hath no prospect of any after-good, that they should satisfy themselves in that does make that bold assertion of the R•manist, who Says that those in Hell do will and love their being there not strange At all,
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for indeed there is one and the same reason of both, that in the paroxysme of a passion, whensoever a man is seiz'd by an affection with violence (as they in Hell are alwayes,
for indeed there is one and the same reason of both, that in the paroxysm of a passion, whensoever a man is seized by an affection with violence (as they in Hell Are always,
and in good earnest, if so be that men can please themselves in the extreme impatience of a fruitless choler, it looks like demonstration, that the damn'd may please themselves in their damnation;
and in good earnest, if so be that men can please themselves in the extreme impatience of a fruitless choler, it looks like demonstration, that the damned may please themselves in their damnation;
and the more because we have good reason to believe theirs are the very passions we are now upon, Envy, and Hate, and Shame; and they do vent themselves in the same manner too, in Blasphemy and Curses; and differ nothing,
and the more Because we have good reason to believe theirs Are the very passion we Are now upon, Envy, and Hate, and Shame; and they do vent themselves in the same manner too, in Blasphemy and Curses; and differ nothing,
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but that their's are endless, and then let such men please themselves in the returnes of calumny and imprecations, we will allow them the delights of Hell in doing so,
but that their's Are endless, and then let such men please themselves in the returns of calumny and imprecations, we will allow them the delights of Hell in doing so,
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then if you do resolve not to obey the Text and will not love your Enemy, yet for your own sakes, out of self-love do not execute your Enemies ill wishes on your selves,
then if you do resolve not to obey the Text and will not love your Enemy, yet for your own sakes, out of Self-love do not execute your Enemies ill wishes on your selves,
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But if NONLATINALPHABET signifie do kindness and favours, be good, as that means bountiful and full of courtesies and grace, be more then merciful by rule and general command, which the Gospel calls righteous, (and truly NONLATINALPHABET in 1 Tim. 3. 1. does mean a work of excellency, in a state of virtue without precept) and if it be so here too, enmity seems to have advantage above friendship in the Gospel,
But if signify doe kindness and favours, be good, as that means bountiful and full of courtesies and grace, be more then merciful by Rule and general command, which the Gospel calls righteous, (and truly in 1 Tim. 3. 1. does mean a work of excellency, in a state of virtue without precept) and if it be so Here too, enmity seems to have advantage above friendship in the Gospel,
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graces and favours that in their notation and effence imploy the being free, yet are not so to hatred, which hath by Christs Law just pretences to them.
graces and favours that in their notation and essence employ the being free, yet Are not so to hatred, which hath by Christ Law just pretences to them.
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For if we must relieve the wants of them that hate us, that we may be children of our Father who does so, upon the same account we must be good and kind too to them,
For if we must relieve the Wants of them that hate us, that we may be children of our Father who does so, upon the same account we must be good and kind too to them,
for he is, and he will scarce prove a true lawful issue of this Father, who is in this unlike to him that tries and owns his progeny by these resemblances.
for he is, and he will scarce prove a true lawful issue of this Father, who is in this unlike to him that tries and owns his progeny by these resemblances.
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when first Christ hath set this principle both to himself and us, with what measure you meet, it shall be measured to you again, Matt. 7. 2. As if the Lord had brought himself into that law of Justice with us men, whatsoever ye would that others should do to you, do you also to them:
when First christ hath Set this principle both to himself and us, with what measure you meet, it shall be measured to you again, Matt. 7. 2. As if the Lord had brought himself into that law of justice with us men, whatsoever you would that Others should do to you, do you also to them:
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Now he that will forgive to the bounds of necessity, but never into favour, there he will stay his hand, will so much serve his turn from God? And can he be content with such a portion? Take heed, O severe man, what thou dost ask,
Now he that will forgive to the bounds of necessity, but never into favour, there he will stay his hand, will so much serve his turn from God? And can he be content with such a portion? Take heed, Oh severe man, what thou dost ask,
As thou shouldest say, I knew that notwithstanding we offend God constantly, yet besides all the mercies of his Covenant, (and that's a Covenant of Grace) his kindness too is over all his works;
As thou Shouldst say, I knew that notwithstanding we offend God constantly, yet beside all the Mercies of his Covenant, (and that's a Covenant of Grace) his kindness too is over all his works;
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and beyond these gives us means of Salvation more than barely sufficient, the plenties of his grace, the five and ten Talents, the expresses of his temporal, spiritual and eternal favours towards them that provoke him, are as immense and as innumerable as their guilts,
and beyond these gives us means of Salvation more than barely sufficient, the plenties of his grace, the five and ten Talents, the Expresses of his temporal, spiritual and Eternal favours towards them that provoke him, Are as immense and as innumerable as their guilts,
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And wouldest thou say all this to God, if it were put in words at length in thy petition? Or dost thou think thou dost not say as much in praying so? And thou that makest so ill requests for thy on self,
And Wouldst thou say all this to God, if it were put in words At length in thy petition? Or dost thou think thou dost not say as much in praying so? And thou that Makest so ill requests for thy on self,
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but when I take my enemy into my Closer and into my heart, give him a share in the petitions of my soul, devide the a•ms and interests of my devotion to h•m,
but when I take my enemy into my Closer and into my heart, give him a share in the petitions of my soul, divide the a•ms and interests of my devotion to h•m,
but does retain the sin till that either in deed ordesire be satisfied for, or remitted, there being till then an obstruction to Gods forgivness for till then the man hath not repented;
but does retain the since till that either in deed ordesire be satisfied for, or remitted, there being till then an obstruction to God's Forgiveness for till then the man hath not repented;
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and which that bar being gone, the Lord is us'd to grant with all advantage, the prayers of our Martyr, in the seventh of the Acts, are a demonstration, to which the Fathers say the Church did owe not onely her deliverance from all the violent intentions of Soul, but all that Christianity which St. Paul planted the dying voice of that petition, Lord, lay not this sin to their charge, was answered by that voyce from Heaven, which converted Saul in his career of fury:
and which that bar being gone, the Lord is used to grant with all advantage, the Prayers of our Martyr, in the seventh of the Acts, Are a demonstration, to which the Father's say the Church did owe not only her deliverance from all the violent intentions of Soul, but all that Christianity which Saint Paul planted the dying voice of that petition, Lord, lay not this since to their charge, was answered by that voice from Heaven, which converted Saul in his career of fury:
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And to encourage this procedure, our Saviour before he did commend his own spirit into the hand of his Father, he commended his Executioners to the mercies of his Father:
And to encourage this procedure, our Saviour before he did commend his own Spirit into the hand of his Father, he commended his Executioners to the Mercies of his Father:
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Our Martyr did not so indeed, but first pray'd for himself Lord Jesus receive my spirit, Acts 7. 59. but though Heaven opening he saw that Jesus standing at the right hand of God, as ready to receive it,
Our Martyr did not so indeed, but First prayed for himself Lord jesus receive my Spirit, Acts 7. 59. but though Heaven opening he saw that jesus standing At the right hand of God, as ready to receive it,
but his Charity, and pray'd, Lord lay not this sin to their charge, when he had said so he fell asleep v. 60. his spirit taken hence as it were •sculo pacis, though by the most violent death,
but his Charity, and prayed, Lord lay not this since to their charge, when he had said so he fell asleep v. 60. his Spirit taken hence as it were •sculo pacis, though by the most violent death,
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And now we are at the top of Christ's Mount, the highest and the steepest point of Christianity, which vies with that to which our Martyrs Spirit did ascend:
And now we Are At the top of Christ's Mount, the highest and the steepest point of Christianity, which vies with that to which our Martyrs Spirit did ascend:
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for it makes perfect as our heavenly Father is perfect; it sets our heads within in those higher and untroubled Regions, wherein there are no Meteor-fires, the flame of Passion cannot wing it thither,
for it makes perfect as our heavenly Father is perfect; it sets our Heads within in those higher and untroubled Regions, wherein there Are no meteor-fires, the flame of Passion cannot wing it thither,
for he that is above the power of injury, discontent cannot look up to him, it is with him as in the upper Orbs, where there is only harmony and shine, all is Peace and Love, the state:
for he that is above the power of injury, discontent cannot look up to him, it is with him as in the upper Orbs, where there is only harmony and shine, all is Peace and Love, the state:
and if the distance of the Prospect be as great as that from Heaven to Earth, they tell us this whole Globe would be but like a spot, all being swallowed in it self;
and if the distance of the Prospect be as great as that from Heaven to Earth, they tell us this Whole Globe would be but like a spot, all being swallowed in it self;
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so if from this great height of duty, we should look down upon the world of Christianity, would it no• almost wholly disappear and vanish? some thing like a dark spot of it you may perchance behold, stain'd and discolour'd with the Blood of Christians, which their constant quarrels shed:
so if from this great height of duty, we should look down upon the world of Christianity, would it no• almost wholly disappear and vanish? Some thing like a dark spot of it you may perchance behold, stained and discoloured with the Blood of Christians, which their constant quarrels shed:
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as if Christ when he bid his Disciples take no Slaves with them, meant they should carry Swords; as if the love he had commanded, we should have for them that are in errour (if our enemies be so indeed) were but to murder them forsooth out of their errours.
as if christ when he bid his Disciples take no Slaves with them, meant they should carry Swords; as if the love he had commanded, we should have for them that Are in error (if our enemies be so indeed) were but to murder them forsooth out of their errors.
Next for the kindnesses that Christians do to those that hate them, or have disoblig'd them, they are God knowes so little, that no perspective can shew them from this height we are upon:
Next for the Kindnesses that Christians do to those that hate them, or have disobliged them, they Are God knows so little, that no perspective can show them from this height we Are upon:
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The Hatreds and Revenges which men act on them that have offended them (hates that seldom ever dye till themselves do, which the Frost of the Grave onely cools,
The Hatreds and Revenges which men act on them that have offended them (hates that seldom ever die till themselves do, which the Frost of the Grave only cools,
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and are as long liv'd as the families, which for the most part is more careful and renacious of them then of their Inheritance.) The executions of these are often writ in characters legible at utmost distance;
and Are as long lived as the families, which for the most part is more careful and renacious of them then of their Inheritance.) The executions of these Are often writ in characters legible At utmost distance;
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in this Mount of the Lord they may be seen, but where now are the Christians of my Text and of this day? There's no appearance of them in the face of the whole Globe of our Profession;
in this Mount of the Lord they may be seen, but where now Are the Christians of my Text and of this day? There's no appearance of them in the face of the Whole Globe of our Profession;
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and in making his Laws, •ook no care of the reputation of a Gentleman, 'tis fit his Laws should give way to the constitutions of some Hectors, and he must •ear the violation of them:
and in making his Laws, •ook no care of the reputation of a Gentleman, it's fit his Laws should give Way to the constitutions of Some Hectors, and he must •ear the violation of them:
and all this must be reasonable too ▪ Good God! what prodigy of age is this when Christ the Lo•d cannot be competent to judge either of right, of honour, • of reason? When to be like God, and to be perfect as our Father: • Heaven is perfect, is to be most sordid and unworthy of a Gentl••an? and in the name of God these men that are too great for v••ue, that brave out Religion,
and all this must be reasonable too ▪ Good God! what prodigy of age is this when christ the Lo•d cannot be competent to judge either of right, of honour, • of reason? When to be like God, and to be perfect as our Father: • Heaven is perfect, is to be most sordid and unworthy of a Gentl••an? and in the name of God these men that Are too great for v••ue, that brave out Religion,
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and will needs give rules to God, •hat rank do they intend to stand in at Gods Judgment seat on •e last day? Lord God! grant us to stand among the meek, on that ••nd with the Sheep,
and will needs give rules to God, •hat rank do they intend to stand in At God's Judgement seat on •e last day? Lord God! grant us to stand among the meek, on that ••nd with the Sheep,
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for however the meek maketh himse•• a prey, and is so far from enjoying the promise of inheriting the ••th, that the virtue is scarce allow'd to sojourn in the earth,
for however the meek makes himse•• a prey, and is so Far from enjoying the promise of inheriting the ••th, that the virtue is scarce allowed to sojourn in the earth,
and such Charity were not to be found among us any more, yet sure I am these charitable persons shall enjoy the friendship and the glories of That Lover, that did Bless, Do good••, Pray, and Dye for Enemies; and these meek men shall reign with the La•b, who was slain,
and such Charity were not to be found among us any more, yet sure I am these charitable Persons shall enjoy the friendship and the Glories of That Lover, that did Bless, Do good••, Pray, and Die for Enemies; and these meek men shall Reign with the La•b, who was slave,
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NONLATINALPHABET. Fpiphan. de Samarit. & Scaliger sayes Audeam dicere eos adeo ab omni Idolol•tria abhorrere, •t in hác parte Judaeos ipsos superare. vide. Anth. de Emen. Tem. l. 7. p. 662.
. Fpiphan. de Samarit. & Scaliger Says Audeam dicere eos adeo ab omni Idolol•tria abhorrere, •t in hác parte Judeans ipsos superare. vide. Anthony de Emen. Tem. l. 7. p. 662.
So the Cardinals, Arch-Bishops, Bishops, and the Whole Clergy of France in their general Assembly, in the censure of a Jesuit's Book stil'd Admonitio ad Regem, publisht at Paris 13. Decem. 1625, say of them that for Religiou's sake rebell against their Princes, fidem in factionem convertunt. Alfonso de vargas relatio de Stratagem. Jesuitarum c. 55.
So the Cardinals, Arch-Bishops, Bishops, and the whole Clergy of France in their general Assembly, in the censure of a Jesuit's Book Styled Admonitio ad Regem, published At paris 13. Decem 1625, say of them that for Religious sake rebel against their Princes, fidem in factionem convertunt. Alfonso de vargas relatio de Stratagem. Jesuitarium c. 55.
v. g. confitetur maleficus se posuisse pulverem, vel quid aliud sub tali limine & nisi tollatur domum comburendā, Principem inte riturum, quotquot urbem ingredientur, egredienturque in magnam perniciem, aut periculum venturos.
v. g. confitetur maleficus se posuisse pulverem, vel quid Aliud sub tali limine & nisi Tollatur domum comburendam, Principem Inte riturum, quotquot urbem ingredientur, egredienturque in magnam perniciem, Or periculum venturos.
Tea and particular provincial Councels, though Bellarmine names many for my turn. Conc. Rom. 1. & 2um. (which was justified also they say in Com. Tribur. Quint. Ost•ens. Claramont Rom. 7. & 10.) 〈 ◊ 〉 Rom 3. 〈 ◊ 〉 Rhem••s. Claramont. And he names more Popes.
Tea and particular provincial Counsels, though Bellarmine names many for my turn. Conc Rom. 1. & 2um. (which was justified also they say in Come Tribur. Quint. Ost•ens. Claramont Rom. 7. & 10.) 〈 ◊ 〉 Rom 3. 〈 ◊ 〉 Rhem••s. Claramont. And he names more Popes.
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Nor are the Jesuites lesse favourable to Fa. Garnett who was Executed for this treasonable Powder-plot. For Mr. de St. Amour in his Journal Part. 2. c. 11. sayes, that among other Prints of the Pourtraitures of such as were canonisés come ayant repandu leur sang pour la Religion Chrestienne, Canonized as having shed their blood for the christian Religion, one was thus. Pater Henricus Garnetus Anglus Londini pro fide Catholicâ suspensus & sectus. 3 Maii 1606. Adding that those Prints are made avec permission des Superieurs.
Nor Are the Jesuits less favourable to Fa. Garnett who was Executed for this treasonable Powder plot. For Mr. the Saint Amour in his journal Part. 2. c. 11. Says, that among other Prints of the Portraitures of such as were canonisés come ayant repandu leur sang pour la Religion Chrestienne, Canonized as having shed their blood for the christian Religion, one was thus. Pater Henricus Garnetus Anglus London Pro fide Catholicâ suspensus & sectus. 3 Maii 1606. Adding that those Prints Are made avec permission des Superieurs.
Christs Jesu per Thomas vulnera quae nos ligan• relax• scelera. Jesu 〈 ◊ 〉 per Thoma merita nostra nobis • … itte debit• Pertisor. seu •••viar. all us•• Eccles. S•ram.
Christ Jesu per Thomas vulnera Quae nos ligan• relax• scelera. Jesu 〈 ◊ 〉 per Thomas Merita nostra nobis • … itte debit• Pertisor. seu •••viar. all us•• Eccles. S•ram.
Modo super boc ipse nullum pr•stet obstaculum, nec aliquod impedimentum opponat, e'dem nihilominus lege servatâ circa eos qui non habent Dominos temporales. Ca•. eodem.
Modo super boc ipse nullum pr•stet obstaculum, nec aliquod impedimentum opponat, e'dem nihilominus lege servatâ circa eos qui non habent Dominos temporales. Ca•. Eodem.
Per excommunicationis suspensionis & interdicti•ec non privationis dignitatum persona•uum — & etiam b•norum at dignitatum sacularium — & per alias paenas, vias & mcdos. p. 629. The same Mandate also does in p. 614. enjoy• them to require the Emperours, Kings, Dukes, &c. to expell those Hereticks from their Dominions; see. te••r••• Later an. Concilii q•od incipis sicus ait. Namely cap. 27. of the general Councel of Lateran under Alex. 3. which Ca•on threatens thus. Relaxatos se •overint â debito fidel•tatis & hominii ac totius obsequii — quicunque illis aliquo pacto tementur annexi. Conc. Tom. 27. p. 461. Also in the 17 Sess. of the Counc. of Con•ance under John 21. Conc. Tom. 29. p. 458. The Councel does define expresly Excommunication and deprivation to Kings also. Hac sacrosancta Constant Synodus Ecclesiam Catholica•• representa•s in sp•rit• sancto legitime congregata, statmit, definit. & ordinatu quod quic•n { que } cujuscun { que } status ac conditionis existat etiamsi Regalis Cardinalatus &c. — Sententiam excommunication is austoritate hujus S. Concilii general ipso facto incurrat — & ulterius omni honore & dignitate sit ipso facto privat•s.
Per excommunicationis suspensionis & interdicti•ec non privationis dignitatum persona•uum — & etiam b•norum At dignitatum sacularium — & per alias Penalty, Ways & mcdos. p. 629. The same Mandate also does in p. 614. enjoy• them to require the emperors, Kings, Dukes, etc. to expel those Heretics from their Dominions; see. te••r••• Later an. Concil q•od incipis Sicus ait. Namely cap. 27. of the general Council of Lateran under Alexander 3. which Ca•on threatens thus. Relaxatos se •overint â Debito fidel•tatis & hominii ac totius obsequii — quicunque illis Aliquo pacto tementur annexi. Conc Tom. 27. p. 461. Also in the 17 Sess. of the Counc. of Con•ance under John 21. Conc Tom. 29. p. 458. The Council does define expressly Excommunication and deprivation to Kings also. Hac sacrosancta Constant Synod Church Catholica•• representa•s in sp•rit• sancto legitime congregata, statmit, definite. & ordinatu quod quic•n { que } cujuscun { que } status ac conditionis existat Even if Regalis Cardinalatus etc. — Sententiam excommunication is austoritate hujus S. Concil general ipso facto incurrat — & ulterius omni honore & dignitate sit ipso facto privat•s.
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Les declarant heretiques relaps, chefs, fa•tours & protecteurs de l' heresie come tels tombes da•s les censures & les pei•es y portées par les loix & les Canons, privez e•x & le•r descendans des tontes terres & dignités, incapables de succeder à quelque Principa•té que se seit, specialement an Royanme de France. Absout leurs Subjects d• serment de fidelité & leur defend de leur obeir. Hist•ire du Roy. H. le Grand. par l' Evesque de Rhode•. ad annum. 1585. p. 68. & v. p. 71 Edit Amst. anno 1661.
Les declarant Heretics relapse, chefs, fa•tours & protecteurs de l' heresy come tells tombs da•s les censures & les pei•es y portées par les loix & less Canonas, privez e•x & le•r descendans des tontes terres & dignités, incapables the succeeder à quelque Principa•té que se seit, specialement an Royanme de France. Absout leurs Subjects d• serment de fidelité & leur defend de leur obeir. Hist•ire du Roy. H. le Grand. par l' Evesque de Rhode•. ad annum. 1585. p. 68. & v. p. 71 Edit Amsterdam Anno 1661.
Si Papa erraret pracipiendo vitia, vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bo•a, virtutes malas, nisi vellet contra conscientians peccare. Bellarm. de Rom. Pontif. l. 4. c. 5. sect ultima.
Si Papa erraret pracipiendo Vices, vel prohibendo Virtues, teneretur Ecclesia Believe Vices esse bo•a, Virtues malas, nisi vellet contra conscientians Peccare. Bellarmine de Rom. Pontiff l. 4. c. 5. sect ultima.
Irridere Catholica Fidis disciplinam, quod juberentur homines credere, non autem quid esset verum cercertissimâ ratione docerentur. l. 1. Retract. c. 14.
Irridere Catholica Fidis Disciplinam, quod juberentur homines Believe, non autem quid esset verum cercertissimâ ratione docerentur. l. 1. Retract. c. 14.
Origen. adv. Celsum. l. 1. p. 8 Si Papa erraret pracipiendo vitia, vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bo•a, virtutes malas, nisi vellet contra conscientians peccare. Bellarm. de Rom. Pontif. l. 4. c. 5. sect ultima. editi. Cantabr.
Origen. Advantage. Celsum. l. 1. p. 8 Si Papa erraret pracipiendo Vices, vel prohibendo Virtues, teneretur Ecclesia Believe Vices esse bo•a, Virtues malas, nisi vellet contra conscientians Peccare. Bellarmine de Rom. Pontiff l. 4. c. 5. sect ultima. editi. Cambridge.
Ego id quem etiamsi non semel, sed saepe id its sacris mo•imentis scriptum extaret, non idcirco tamen it a prorsus se babere eredere•• Socinus, de Servatore. l. 3. c. 6. 2 Vol. 204.
Ego id Whom Even if non semel, sed saepe id its sacris mo•imentis Scriptum extaret, non Idcirco tamen it a prorsus se babere eredere•• Socinus, de Savior. l. 3. c. 6. 2 Vol. 204.
And the m•n of Jabesh •ilead said unto Nahash, make a covenant with us and we will serve thee. And Nahash answered them, on this condition will I make a Covenant with you, that I may thrust out all your right eyes and lay it for a reproach upon all Israel. 1 Sam. 11. 1, 2.
And the m•n of Jabesh •ilead said unto Nahash, make a Covenant with us and we will serve thee. And Nahash answered them, on this condition will I make a Covenant with you, that I may thrust out all your right eyes and lay it for a reproach upon all Israel. 1 Sam. 11. 1, 2.
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Tert. Apol. c. 23. Edatur hic aliquis sub tribunalibus vestris ex iis qui de Deo pati existimantur, qui aris inbalantes numen de nidore concipiunt, qui ructando conantur, qui anbelando profantur; nisi s• daemones confessi fuerint, Christiano men•iri non audentes ibidem, &c.
Tert Apollinarian c. 23. Edatur hic aliquis sub tribunalibus vestris ex iis qui de God pati existimantur, qui aris inbalantes numen de nidore concipiunt, qui ructando conantur, qui anbelando profantur; nisi s• daemons Confessi fuerint, Christian men•iri non audentes ibidem, etc.
NONLATINALPHABET 1. NONLATINALPHABET 2. NONLATINALPHABET 3. NONLATINALPHABET 4. NONLATINALPHABET 5. The Arke of the Covenant, with the Propitiatory and Che rubins, the Vrim & Thum mim; the fire that came down from Heaven to consume the burnt offerings; the Glory of God that appear'd between the Cherubins; and the Holy Ghost that spake by the Prophets. See G•mar. c. 1. in I•ma. See also Galas. l. 4. ci•ing the same out of R. Elias, R. Soloman. R. David.
1. 2. 3. 4. 5. The Ark of the Covenant, with the Propitiatory and I rubies, the Urim & Thumb mim; the fire that Come down from Heaven to consume the burned offerings; the Glory of God that appeared between the Cherubim; and the Holy Ghost that spoke by the prophets. See G•mar. c. 1. in I•ma. See also Galas. l. 4. ci•ing the same out of R. Elias, R. Solomon. R. David.
Vide Athanas. Apol. 2. How this judgmentdid derive it self down into the Reformation, may be seen from the account of the Fratres Bchemi, who sought over the world for Episcopal Ordination, and were never quiet in their consciences till they had obtained it. Vide Johan. Am Comen• Ratio Discipline Ordinisque Ecclesiastici in unitate Fratrum Bohemorum.
Vide Athanasius Apollinarian 2. How this judgmentdid derive it self down into the Reformation, may be seen from the account of the Brothers Bchemi, who sought over the world for Episcopal Ordination, and were never quiet in their Consciences till they had obtained it. Vide John. Am Comen• Ratio Discipline Ordinisque Ecclesiastici in unitate Fratrum Bohemorum.
NONLATINALPHABET. Separate for the work, that is, for the Apostleship. Occumenius upon this text. And so Theoph. NONLATINALPHABET. Theoph. in Act. Apostol. p. 2. & in locum p. 118.
. Separate for the work, that is, for the Apostleship. Oecumenius upon this text. And so Theophanes. Theophanes in Act. Apostle. p. 2. & in locum p. 118.
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