Forty sermons whereof twenty one are now first publish'd, the greatest part preach'd before the King and on solemn occasions / by Richard Allestree ... ; to these is prefixt an account of the author's life.
THE Divine Autority AND USEFULNESS OF THE Holy Scripture ASSERTED IN A SERMON On the 2 Tim. 3. 15. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ I•sus.
THE Divine authority AND USEFULNESS OF THE Holy Scripture ASSERTED IN A SERMON On the 2 Tim. 3. 15. And that from a child thou hast known the holy Scriptures, which Are able to make thee wise unto salvation, through faith which is in christ I•sus.
how he had bin nurst up in that faith, suckt the Religion with his milk, that it was grown the very habit of his mind, that which would strengthen him into a perfect man in Christ,
how he had been nursed up in that faith, sucked the Religion with his milk, that it was grown the very habit of his mind, that which would strengthen him into a perfect man in christ,
Now since true wisdom must express it self both in the end that it proposeth, and the means it chooseth for that end to be pursued with and attain'd by,
Now since true Wisdom must express it self both in the end that it Proposeth, and the means it chooses for that end to be pursued with and attained by,
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The faith of that then through the faith which is in Christ Jesus, that is, together with the faith of all things necessary to be known concerning Christ, is meant.
The faith of that then through the faith which is in christ jesus, that is, together with the faith of all things necessary to be known Concerning christ, is meant.
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Now since St. John, after the view of all that the other three Evangelists had wrote concerning Christ, adding his story also says, that Christ did and spoke more than what is written, yet affirms most positively that those things were written that we might believe that Jesus is the Christ, the Son of God,
Now since Saint John, After the view of all that the other three Evangelists had wrote Concerning christ, adding his story also Says, that christ did and spoke more than what is written, yet affirms most positively that those things were written that we might believe that jesus is the christ, the Son of God,
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therefore the Holy Scripture of the Old Testament, together with the faith of what is written in the New, is that which St. Paul affirms is able to make us wise unto Salvation.
Therefore the Holy Scripture of the Old Testament, together with the faith of what is written in the New, is that which Saint Paul affirms is able to make us wise unto Salvation.
nor shall think it needful to prove here, that there is such a state, nor consequently that all those are stupid who propose not to themselves this everlasting safety for their main end,
nor shall think it needful to prove Here, that there is such a state, nor consequently that all those Are stupid who propose not to themselves this everlasting safety for their main end,
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But then if this were granted, that the wisest thing man could propose to himself, were by strict care in all the duties of Religion to design Gods honor and his own salvation;
But then if this were granted, that the Wisest thing man could propose to himself, were by strict care in all the duties of Religion to Design God's honour and his own salvation;
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still, as to the other part of prudence which consists in the choice of means, we are to seek for that Religion we are to pursue this end by and attain it;
still, as to the other part of prudence which consists in the choice of means, we Are to seek for that Religion we Are to pursue this end by and attain it;
I need not add the present differences of the world, even that call'd Christian too, great part of which as heretofore they seal'd their faith with their own blood,
I need not add the present differences of the world, even that called Christian too, great part of which as heretofore they sealed their faith with their own blood,
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since it depends on his own good plesure, therefore without his directions tis in vain to hope to please him with our Religious service whatever it be,
since it depends on his own good pleasure, Therefore without his directions this in vain to hope to please him with our Religious service whatever it be,
and by consequence impossible without his guidance and assistance to acquire the end of all our Service and Religion, the salvation of our souls. So that how wise soever he be who does propose this blessed end to himself,
and by consequence impossible without his guidance and assistance to acquire the end of all our Service and Religion, the salvation of our Souls. So that how wise soever he be who does propose this blessed end to himself,
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and do not make choice of, and use those means, it is impossible he can be wise unto salvation. Now for this St. Paul assures us most expresly, here we may be furnished:
and do not make choice of, and use those means, it is impossible he can be wise unto salvation. Now for this Saint Paul assures us most expressly, Here we may be furnished:
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and did contain sufficient revelation both of God, and of the way of worship of the Jews, that Nation did so perfectly believe, that neither Sufferings nor Miracles could perswade the contrary;
and did contain sufficient Revelation both of God, and of the Way of worship of the jews, that nation did so perfectly believe, that neither Sufferings nor Miracles could persuade the contrary;
Now that this Moses led that Nation out of Egypt with an high hand, and made himself their Prince and Law-giver, multitudes of forreign Histories of the first times,
Now that this Moses led that nation out of Egypt with an high hand, and made himself their Prince and Lawgiver, Multitudes of foreign Histories of the First times,
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But the Scriptures also tell us, how in Egypt by strange wonders, (such as their Magicians could not imitate nor bear, who tho they had permission to do some, it was that so they might appear to be outdon the more miraculously, themselves confessing Gods hand in those prodigies) Moses wrought on the Egyptians to give leave the people should depart:
But the Scriptures also tell us, how in Egypt by strange wonders, (such as their Magicians could not imitate nor bear, who though they had permission to do Some, it was that so they might appear to be outdone the more miraculously, themselves confessing God's hand in those prodigies) Moses wrought on the egyptians to give leave the people should depart:
and how when yet notwithstanding that leave given they were pursu'd, he made way for them through the Sea by Miracles, which was a rampart and defence to them, a ruine to their enemies:
and how when yet notwithstanding that leave given they were pursued, he made Way for them through the Sea by Miracles, which was a rampart and defence to them, a ruin to their enemies:
and that they might depend on Providence for their daily provision, when he forbad them to take care or gather for the morrow, whatsoe're their greediness or want of faith provided, strait bred worms and stank,
and that they might depend on Providence for their daily provision, when he forbade them to take care or gather for the morrow, whatsoever their greediness or want of faith provided, strait bred worms and stank,
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How when they mutined for flesh, would have variety, Paradise in the desert, such great plenty of Quailes flew to them as fed the whole Nation till their very lust was surfetted;
How when they mutined for Flesh, would have variety, Paradise in the desert, such great plenty of Quails flew to them as fed the Whole nation till their very lust was surfeited;
How the waters of the river Jordan fled from that Ark both waies, flow'd upwards to give passage to the people into Canaan: How the walls of Jericho without any other battery, any other force but that the Ark was there, fell down before it.
How the waters of the river Jordan fled from that Ark both ways, flowed upward to give passage to the people into Canaan: How the walls of Jericho without any other battery, any other force but that the Ark was there, fell down before it.
that 600000. men, besides their wives and families, should endure this Moses, having brought them forth only into a wilderness, there to lay such a heavy Law,
that 600000. men, beside their wives and families, should endure this Moses, having brought them forth only into a Wilderness, there to lay such a heavy Law,
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and record all to posterity in this Scripture, cause all to be read before them; and that they should bear all this from him they knew so impudent a deceiver,
and record all to posterity in this Scripture, cause all to be read before them; and that they should bear all this from him they knew so impudent a deceiver,
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Tis certain therefore, since the Jews of that age did perform the services requir'd, and in performing them according as that book directs, did teach their children the great works that God had don in their sight,
This certain Therefore, since the jews of that age did perform the services required, and in performing them according as that book directs, did teach their children the great works that God had dONE in their sighed,
when ever they were broacht, and that book first appeard, the men of that age must needs know their Fathers never had perform'd such services, had such a book read to them constantly,
when ever they were broached, and that book First appeared, the men of that age must needs know their Father's never had performed such services, had such a book read to them constantly,
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and therefore it was impossible that they could have believ'd it had bin so from Moses, if it had bin true that it had first begun to be taught in their own time,
and Therefore it was impossible that they could have believed it had been so from Moses, if it had been true that it had First begun to be taught in their own time,
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Yet besides this, they had also that perpetual Miracle in the High Priests Pectoral, the Oracle of Vrim and Thummim, that did keep alive their faith and strengthen it:
Yet beside this, they had also that perpetual Miracle in the High Priests Pectoral, the Oracle of Urim and Thummim, that did keep alive their faith and strengthen it:
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That that Jesus, whom Cornelius Tacitus the heathen historian in the fifteenth book of his Annals, calls Christiani dogmatis autorem, the Author of the Christian Doctrine, did work Miracles,
That that jesus, whom Cornelius Tacitus the heathen historian in the fifteenth book of his Annals, calls Christians dogmatis autorem, the Author of the Christian Doctrine, did work Miracles,
and at even, when the whole City was assembled, he heal'd all their sick, and cast out many Devils, which confest before all, that he was the Son of God. Then he cast out a Legion of such mischievous malign Spirits,
and At even, when the Whole city was assembled, he healed all their sick, and cast out many Devils, which confessed before all, that he was the Son of God. Then he cast out a Legion of such mischievous malign Spirits,
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as having got license, drove two thousand Swine headlong into the Sea and choakt them, which was known to the whole Country of the Gadarens. Before the Pharisees and Doctors, that came out of all the Cities both of Galilee, and Jewry, and Jerusalem, and so great a crowd as forc'd them to unroof the house to come to him, he freed one from his palsy and his sins.
as having god license, drove two thousand Swine headlong into the Sea and choked them, which was known to the Whole Country of the Gadarenes. Before the Pharisees and Doctors, that Come out of all the Cities both of Galilee, and Jewry, and Jerusalem, and so great a crowd as forced them to unroof the house to come to him, he freed one from his palsy and his Sins.
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for when they relate that in the 4th year of the 202 Olympiad, the year that is assign'd to Christ 's death, there was such a great Eclipse as never had bin, day at noon turn'd into night, t•e stars appearing,
for when they relate that in the 4th year of the 202 Olympiad, the year that is assigned to christ is death, there was such a great Eclipse as never had been, day At noon turned into night, t•e Stars appearing,
and earthquakes as far as Bythyma, since 'tis apparent by the motions of the Heavens and the calculations of Astronomy, there could be none such then according to the course of nature, it must be this the •ospel speaks of.
and earthquakes as Far as Bythyma, since it's apparent by the motions of the Heavens and the calculations of Astronomy, there could be none such then according to the course of nature, it must be this the •ospel speaks of.
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That notwithstanding all the art and treachery of the Cheif Priests to conceal it, yet that very day he appear'd First to Mary Magdalen, 2dly the Women, 3dly Peter, 4thly to them that went to Emaus, last of all on that day to the eleven except Thomas, being seen and handled by and eating with them;
That notwithstanding all the art and treachery of the Chief Priests to conceal it, yet that very day he appeared First to Marry Magdalen, 2dly the Women, 3dly Peter, 4thly to them that went to Emaus, last of all on that day to the eleven except Thomas, being seen and handled by and eating with them;
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and lastly all of them beholding he ascended into Heaven, and ten daies after as he promised sent the Holy Ghost upon them in the shape of fiery tongues,
and lastly all of them beholding he ascended into Heaven, and ten days After as he promised sent the Holy Ghost upon them in the shape of fiery tongues,
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so as that they spoke all Languages immediatly, to the amazement of the Jews of every Nation under Heaven to which they were scatter'd, that the Miracle might spread as far.
so as that they spoke all Languages immediately, to the amazement of the jews of every nation under Heaven to which they were scattered, that the Miracle might spread as Far.
And since he wrought all these, on purpose to evince he came commission'd from that Divine power, brought these Miracles as seals of that commission, that we might believe him,
And since he wrought all these, on purpose to evince he Come commissioned from that Divine power, brought these Miracles as Seals of that commission, that we might believe him,
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and do not lye, their testimony of it must be most infallible: because it is impossible such witnesses can be deceiv'd, or will deceive. 4thly. The witnesses in this case, the Apostles and the 70 Disciples (for I'le name no more) must needs know most perfectly:
and do not lie, their testimony of it must be most infallible: Because it is impossible such Witnesses can be deceived, or will deceive. 4thly. The Witnesses in this case, the Apostles and the 70 Disciples (for I'll name no more) must needs know most perfectly:
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design no recompense to all their travels but contemt, and hatred, persecutions, prisons, whippings, wounds and death, to be the scum and the off-scouring of the world;
Design no recompense to all their travels but contempt, and hatred, persecutions, prisons, whippings, wounds and death, to be the scum and the offscouring of the world;
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lay out their lives against their conscience to preach that Jesus, who did only call them out to be a spectacle to all the world, just such as Malefactors when expos'd to fight with,
lay out their lives against their conscience to preach that jesus, who did only call them out to be a spectacle to all the world, just such as Malefactors when exposed to fight with,
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Then 2dly that all and every of them should be of that mind, that amongst so many that bare witness of Christs Miracles and resurrection not a man should discover the cheat;
Then 2dly that all and every of them should be of that mind, that among so many that bore witness of Christ Miracles and resurrection not a man should discover the cheat;
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that no ones courage should be broke, nor have a qualm so far as to acknowledg how it was, disclose the plot, lay open the confederacy, the whole mystery and the contrivance of it:
that no ones courage should be broke, nor have a qualm so Far as to acknowledge how it was, disclose the plot, lay open the confederacy, the Whole mystery and the contrivance of it:
yet that all of them, and many more, in a feign'd story of his Miracles should be so true to one another, that no engin of mans cruelty ever could screw out the sacret, not one should betray the forgery and be a Judas where he ought to be:
yet that all of them, and many more, in a feigned story of his Miracles should be so true to one Another, that no engine of men cruelty ever could screw out the sacret, not one should betray the forgery and be a Judas where he ought to be:
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But yet we will give them this too, that vainglorious hopes of drawing in the world to follow them, might make all of them obstinate in secresy against all attemts of cruelty;
But yet we will give them this too, that vainglorious hope's of drawing in the world to follow them, might make all of them obstinate in secrecy against all attempts of cruelty;
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For them 3dly to begin their preaching at Jerusalem is yet more strange. To hope to draw men into a perswasion, and to bottom that perswasion upon Miracles,
For them 3dly to begin their preaching At Jerusalem is yet more strange. To hope to draw men into a persuasion, and to bottom that persuasion upon Miracles,
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They preach them to the face of the whole multitude and of the Pharisees, and tell them they were don before their eyes, somtimes 500 and somtimes 5000 being by and the cheif Preists and Pharisees and Doctors: so that 'twas most impossible they should not know if they were true or false,
They preach them to the face of the Whole multitude and of the Pharisees, and tell them they were dONE before their eyes, sometimes 500 and sometimes 5000 being by and the chief Priests and Pharisees and Doctors: so that 'twas most impossible they should not know if they were true or false,
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Now if these were forg'd to hope to draw Jews out of their Religion with apparent forgeries, which they knew such, speaks these Apostles men so far from art to manage a design of changing the Religion of the world, that they were mad beyond recovery and president.
Now if these were forged to hope to draw jews out of their Religion with apparent forgeries, which they knew such, speaks these Apostles men so Far from art to manage a Design of changing the Religion of the world, that they were mad beyond recovery and president.
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Yet 'tis certain 4thly that the Jews, if any such were wrought on by them, must be much more stupid to believe them upon the account of such things don in all the country, in their Cities,
Yet it's certain 4thly that the jews, if any such were wrought on by them, must be much more stupid to believe them upon the account of such things dONE in all the country, in their Cities,
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For what ever might be motive to Christs Followers and his Apostles, with the certain danger of their lives to forge the cheat, what possible temtation could there be so great to incline Jews, the most stiffnecked people, the most stubborn in Religion in the world, to embrace a faith which nothing but the Cross and shame and misery attended,
For what ever might be motive to Christ Followers and his Apostles, with the certain danger of their lives to forge the cheat, what possible temptation could there be so great to incline jews, the most Stiffnecked people, the most stubborn in Religion in the world, to embrace a faith which nothing but the Cross and shame and misery attended,
as for that to bid farewel to their Moses, their Religion and their Law? It is impossible had they not known the truth of those things, that in waters of affliction, in Jerusalem, ipsis persecutionum fontibus, in that Fountain, that spring-head of persecutions,
as for that to bid farewell to their Moses, their Religion and their Law? It is impossible had they not known the truth of those things, that in waters of affliction, in Jerusalem, Ipse persecutionum fontibus, in that Fountain, that springhead of persecutions,
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Yet suddenly in one day at one sermon of St Peter we read near 3000 were baptiz'd Acts 2. at another strait 5000 Acts 4. and such beginnings, such sums are requir'd to make good what the Governor of Palestine Tiberianus tells the Emperor, that he was not sufficient to put to death all those that confest themselves Christians.
Yet suddenly in one day At one sermon of Saint Peter we read near 3000 were baptized Acts 2. At Another strait 5000 Acts 4. and such beginnings, such sums Are required to make good what the Governor of Palestine Tiberian tells the Emperor, that he was not sufficient to put to death all those that confessed themselves Christians.
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And the truth of it is evident, since nothing but almost whole Nations, nor yet they but as buoy'd up by the wonders and the graces of Gods spirit, ever could be able to endure,
And the truth of it is evident, since nothing but almost Whole nations, nor yet they but as buoyed up by the wonders and the graces of God's Spirit, ever could be able to endure,
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or be sufficient to employ the Swords, the Flames, the Lions, and the other numberless tortures which the Jews and Nero and Domitian, and above all Trajan in that first age rag'd with, till they made their Cities, villages and provinces so desolate, that the Proconsul Pliny, being frighted with the multitude of murder'd Christians, did advise with him about relaxing his edicts, as he himself assures us.
or be sufficient to employ the Swords, the Flames, the Lions, and the other numberless tortures which the jews and Nero and Domitian, and above all Trajan in that First age raged with, till they made their Cities, villages and Provinces so desolate, that the Proconsul pliny, being frighted with the multitude of murdered Christians, did Advice with him about relaxing his edicts, as he himself assures us.
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It was the same the next age, when the power of Miracles yet liv'd, and those which Christ himself wrought were scarce all dead, (some liv'd till near that time, who rose up with him at his resurrection;) when these books, (writ by the will of God to be the pillar and foundation of mens faith in after ages,
It was the same the next age, when the power of Miracles yet lived, and those which christ himself wrought were scarce all dead, (Some lived till near that time, who rose up with him At his resurrection;) when these books, (writ by the will of God to be the pillar and Foundation of men's faith in After ages,
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when not only those that did assemble were by Hadrian martyr'd, but they put men to their oaths, to find out whether they were Christians, that they might massacre them.
when not only those that did assemble were by Hadriani martyred, but they put men to their Oaths, to find out whither they were Christians, that they might massacre them.
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what by Valerian, Decius, Maximinus and Severus, but especially by Dioclesian, who put so many men to death for not delivering up their Bibles to be burnt,
what by Valerian, Decius, Maximinus and Severus, but especially by Diocletian, who put so many men to death for not delivering up their Bibles to be burned,
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then they were true:) and that among so numberless a crowd of teachers, who by assuming to speak languages, raise the dead, work signs, drew in those Myriads to Religion and the stake,
then they were true:) and that among so numberless a crowd of Teachers, who by assuming to speak languages, raise the dead, work Signs, drew in those Myriads to Religion and the stake,
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nor will believe on easier terms, yet is so credulous and so unwary, that he can believe so many things which by the nature and the disposition of mankind I have demonstrated not possible, which yet must be true,
nor will believe on Easier terms, yet is so credulous and so unwary, that he can believe so many things which by the nature and the disposition of mankind I have demonstrated not possible, which yet must be true,
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And therefore when St Luke Acts 1. 1. declares his former treatise contain'd all that Jesus began both to do and teach until the day in which he was taken up:
And Therefore when Saint Luke Acts 1. 1. declares his former treatise contained all that jesus began both to do and teach until the day in which he was taken up:
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therefore if his Gospel did contain all that he taught, and did, since it did not contain all absolutly, it must needs mean it contained all that was necessary, or it must mean nothing.
Therefore if his Gospel did contain all that he taught, and did, since it did not contain all absolutely, it must needs mean it contained all that was necessary, or it must mean nothing.
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And since the same St Luke in the beginning of that Gospel does affirm he wrot it, that Theophilus might know the certainty of those things wherein he had bin instructed;
And since the same Saint Luke in the beginning of that Gospel does affirm he wrote it, that Theophilus might know the certainty of those things wherein he had been instructed;
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'Tis plain he avers that the certain knowledg of all those things wherein the having bin instructed made Theophilus a Christian, might be had out of the Gospel:
It's plain he avers that the certain knowledge of all those things wherein the having been instructed made Theophilus a Christian, might be had out of the Gospel:
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and when St Paul says here, that the Holy Scriptures are able to make us wise unto salvation through faith which is in Christ Jesus, and St John in his 20 chap. v. 31. that tho he had not wrot all the things that Jesus did,
and when Saint Paul Says Here, that the Holy Scriptures Are able to make us wise unto salvation through faith which is in christ jesus, and Saint John in his 20 chap. v. 31. that though he had not wrote all the things that jesus did,
And when St Paul in that verse that succeeds my text, in most express particular words sets down the usefulness of Scripture in each several duty of a man of God, or Preacher of the Gospel, both for Doctrine of faith,
And when Saint Paul in that verse that succeeds my text, in most express particular words sets down the usefulness of Scripture in each several duty of a man of God, or Preacher of the Gospel, both for Doctrine of faith,
and consequently its ability when so inspir'd was, that the man of God might be made perfect, throughly furnisht unto every good work that belongs to his whole office;
and consequently its ability when so inspired was, that the man of God might be made perfect, thoroughly furnished unto every good work that belongs to his Whole office;
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'tis most certain that what is sufficient for that office to instruct, reprove, correct and teach in, must needs be sufficient to believe and practise in for all men:
it's most certain that what is sufficient for that office to instruct, reprove, correct and teach in, must needs be sufficient to believe and practise in for all men:
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i. e. what my text affirms, they are able to make us wise unto salvation. I might call in Tradition universal to bear witness to this truth for holy Scriptures,
i. e. what my text affirms, they Are able to make us wise unto salvation. I might call in Tradition universal to bear witness to this truth for holy Scriptures,
as it doth say Scripture is able to make us wise unto salvation, those Articles would suffer no dispute, it would be blasphemy or sacriledg to limit or explain them by distinctions,
as it does say Scripture is able to make us wise unto salvation, those Articles would suffer no dispute, it would be blasphemy or sacrilege to limit or explain them by Distinctions,
And for him that shall affirm, all necessaries that must make us wise unto salvation are not in the Scripture, 'tis impossible to give a rational account how it should come to pass that some are there, the rest are not.
And for him that shall affirm, all necessaries that must make us wise unto salvation Are not in the Scripture, it's impossible to give a rational account how it should come to pass that Some Are there, the rest Are not.
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But there is no place for chance in those things that are don in order to an end, by the design, impulse and motion of the infinit wisdom of Gods Holy Spirit.
But there is no place for chance in those things that Are dONE in order to an end, by the Design, impulse and motion of the infinite Wisdom of God's Holy Spirit.
He certainly does most unworthily reproch his Maker, who can think it possible, that what he did design expressly and on that account alone to attain such an end by (namely that men should believe and be sav'd) and inspire it for that purpose, should yet fail, not be sufficient for that purpose.
He Certainly does most unworthily reproach his Maker, who can think it possible, that what he did Design expressly and on that account alone to attain such an end by (namely that men should believe and be saved) and inspire it for that purpose, should yet fail, not be sufficient for that purpose.
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Neither am I so perverse and singular not to think that universal practise and profession of the Church does much assure and confirm explications of Scriptures, whether obscure or plain.
Neither am I so perverse and singular not to think that universal practice and profession of the Church does much assure and confirm explications of Scriptures, whither Obscure or plain.
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First in the Socinian, who interprets all those Scriptures, which the Catholic world hath still apply'd to the Divinity and satisfaction of Christ, that I name no more points, otherwise then the Church did alway;
First in the Socinian, who interprets all those Scriptures, which the Catholic world hath still applied to the Divinity and satisfaction of christ, that I name no more points, otherwise then the Church did always;
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namely this, To admit nothing into his faith but what agrees with that which he counts reason, which in a Socinians faith is judg of all points in the last resort.
namely this, To admit nothing into his faith but what agrees with that which he counts reason, which in a socinians faith is judge of all points in the last resort.
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because it does not consist with right reason, that is, with the arguments that he had brought against it drawn from human principles. And therefore he there adds;
Because it does not consist with right reason, that is, with the Arguments that he had brought against it drawn from human principles. And Therefore he there adds;
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those things which 'tis apparent cannot be, ( i. e. that appear such to him who judges by the principles of natural reason, which yet cannot judg of supernatural and infinite beings,) tho the Holy Scripture does expresly say they are, yet must not be admitted;
those things which it's apparent cannot be, (i. e. that appear such to him who judges by the principles of natural reason, which yet cannot judge of supernatural and infinite beings,) though the Holy Scripture does expressly say they Are, yet must not be admitted;
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and for this reason we make use of even unusual tropes, strain'd figures to explain the words of Holy writ to other senses then the words themselves import.
and for this reason we make use of even unusual tropes, strained figures to explain the words of Holy writ to other Senses then the words themselves import.
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And so he therefore serves that great variety of words by which the Scripture does express Christs suffering for our sins, in our stead, as our sacrifice;
And so he Therefore serves that great variety of words by which the Scripture does express Christ suffering for our Sins, in our stead, as our sacrifice;
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Yea worse, when to prove that Christ had a being e're the world was made, we urge from the first Chap. to the Hebr. what St Paul produces from the Psalms, and does apply to him most particularly.
Yea Worse, when to prove that christ had a being ever the world was made, we urge from the First Chap. to the Hebrew what Saint Paul produces from the Psalms, and does apply to him most particularly.
If that be true that they allow (for what cause they know best,) some that are reconcil'd to their Church to communicate with ours, that is, join in our worship,
If that be true that they allow (for what cause they know best,) Some that Are reconciled to their Church to communicate with ours, that is, join in our worship,
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Now 'tis a Principle with them, that their Church cannot erre, and therefore that their present faith and consequent depending practice was their faith and practice alwaies.
Now it's a Principle with them, that their Church cannot err, and Therefore that their present faith and consequent depending practice was their faith and practice always.
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And 'tis most certain if the Scripture should be never so express against them, whilst they think it is not possible that they can err, they cannot think it possible Scripture can mean what it pretends to speak. 'Twere easy to make instances.
And it's most certain if the Scripture should be never so express against them, while they think it is not possible that they can err, they cannot think it possible Scripture can mean what it pretends to speak. 'Twere easy to make instances.
As first for invocation of the Saints departed, which with them is a point of faith, Bellar. and Cochleus produce that of the Psalms, I will lift up mine eyes unto the hills from whence cometh my help.
As First for invocation of the Saints departed, which with them is a point of faith, Bellar and Cochleus produce that of the Psalms, I will lift up mine eyes unto the hills from whence comes my help.
v. 2. and tho it be a Principle with them, that on those everlasting hills there were no Saints in Davids time that could be invocated, they were all in limbo then they say;
v. 2. and though it be a Principle with them, that on those everlasting hills there were no Saints in Davids time that could be invocated, they were all in limbo then they say;
yet as I said, they would have countenance from Scripture, and for want of better they are therefore forc'd to interpret those words, I will lift up mine eyes unto the Hills, thus, I will invocate the Saints.
yet as I said, they would have countenance from Scripture, and for want of better they Are Therefore forced to interpret those words, I will lift up mine eyes unto the Hills, thus, I will invocate the Saints.
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and not rather that it is the weak foundation of this practice that does make the Romanists seek to build it on those mountains? So among those several texts which in the 2d Nicen general Council are produc't for adoration of the images of Christ and of the Saints,
and not rather that it is the weak Foundation of this practice that does make the Romanists seek to built it on those Mountains? So among those several texts which in the 2d Nicene general Council Are produced for adoration of the Images of christ and of the Saints,
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whereas Gregory absolv'd the Emperor's subjects in the Roman Dutchy from their Allegiance; commanded them not to pay him any tribute, nor in any wise obey him;
whereas Gregory absolved the Emperor's subject's in the Roman Duchy from their Allegiance; commanded them not to pay him any tribute, nor in any wise obey him;
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since it follows, nor the likeness of any thing which is heaven above, &c. nor in those where God takes care expresly that himself be not worship't by an image Deut. 4. 15. and then judg if 'tis obscurity or plainness that makes them see or not see doctrines in the Scripture:
since it follows, nor the likeness of any thing which is heaven above, etc. nor in those where God Takes care expressly that himself be not worshipped by an image Deuteronomy 4. 15. and then judge if it's obscurity or plainness that makes them see or not see doctrines in the Scripture:
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yea and chides against all service in an unknown tongue in the public assemblies saying all must be don there so as it may be understood, and to edification.
yea and chides against all service in an unknown tongue in the public assemblies saying all must be dONE there so as it may be understood, and to edification.
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but which several expound as we do, yea and diverse of their own do so too, particularly their Pope John 8th in his 247th Epistle writing expresly on that Subject.
but which several expound as we do, yea and diverse of their own doe so too, particularly their Pope John 8th in his 247th Epistle writing expressly on that Subject.
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Nor dare they say in truth it means the other, for St Paul when he does say do this, did not intend to make his Lay Corinthians male and female all priests,
Nor Dare they say in truth it means the other, for Saint Paul when he does say do this, did not intend to make his Lay Corinthians male and female all Priests,
The words are plain, there's nothing in the text obscure that makes us differ, but the practice had by little and little grown upon them, till it became Universal,
The words Are plain, there's nothing in the text Obscure that makes us differ, but the practice had by little and little grown upon them, till it became Universal,
therefore seeing when he calls it body, he is instituting his Sacrament, there's all reason in the world he should mean Sacramentally; since 'tis the most proper meaning:
Therefore seeing when he calls it body, he is instituting his Sacrament, there's all reason in the world he should mean Sacramentally; since it's the most proper meaning:
Here's no stress on Scripture, as there is no Principle to serve; when as the other makes us differ, not in Scripture only, even where 'tis plainest; but tradition too.
Here's no stress on Scripture, as there is no Principle to serve; when as the other makes us differ, not in Scripture only, even where it's Plainest; but tradition too.
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Yea and since his Father was an Heathen, he must have bin taught them by his Grandmother Lois, and his Mother Eunice, whose faith St Paul speaks of 2 Tim. 1. 5. Children therefore then,
Yea and since his Father was an Heathen, he must have been taught them by his Grandmother Lois, and his Mother Eunice, whose faith Saint Paul speaks of 2 Tim. 1. 5. Children Therefore then,
If we consider the first prohibition that appear'd in that Church with Synodical autority against such mens having any Bibles in their own tongue, we shall find it was immediatly upon the preaching of the Waldenses, one of whose doctrines it was, that the Scripture was the rule to judg of faith by:
If we Consider the First prohibition that appeared in that Church with Synodical Authority against such men's having any Bibles in their own tongue, we shall find it was immediately upon the preaching of the Waldenses, one of whose doctrines it was, that the Scripture was the Rule to judge of faith by:
and that Council which forbad their having of the Bible, we find lately put forth by the frier D. Achery as held at Tholouse in the beginning of the 13th Century.
and that Council which forbade their having of the bible, we find lately put forth by the friar D. archery as held At Toulouse in the beginning of the 13th Century.
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and they therefore had no surer, more compendious way for its security then to prevent such trial, taking care men should not know what was or what was not in Scripture.
and they Therefore had no Surer, more compendious Way for its security then to prevent such trial, taking care men should not know what was or what was not in Scripture.
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And it is not possible for me to give account why in their catechising they leave out all that part of the commandments, Thou shalt not make to thy self any graven image, &c. but this only, that they dare not let the laity compare their doctrine and their practice with that Scripture.
And it is not possible for me to give account why in their catechising they leave out all that part of the Commandments, Thou shalt not make to thy self any graved image, etc. but this only, that they Dare not let the laity compare their Doctrine and their practice with that Scripture.
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yet in those portions which the Church it self chose out for her own offices, the little Lessons, and Epistles, and Gospels, those sure one would think were safe:
yet in those portions which the Church it self chosen out for her own Offices, the little Lessons, and Epistles, and Gospels, those sure one would think were safe:
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And truly when the Roman Missal was turn'd lately into French, and had bin allow'd to be so by the general Assembly of the Clergy in the year 1650. and when it was don it had the usual approbation of the Doctors and some Bishops,
And truly when the Roman Missal was turned lately into French, and had been allowed to be so by the general Assembly of the Clergy in the year 1650. and when it was dONE it had the usual approbation of the Doctors and Some Bishops,
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and in another they say of him that did translate it, and the Vicars general that did defend him in it, that by doing so they did take arms against the Church, attaquing their own Mother (namely by that version) at the Altar, in that sanctuary, that closet of her spouses mysteries to prostitute them:
and in Another they say of him that did translate it, and the Vicars general that did defend him in it, that by doing so they did take arms against the Church, attacking their own Mother (namely by that version) At the Altar, in that sanctuary, that closet of her Spouses Mysteres to prostitute them:
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'twas heretofore a Pagan Dioclesian, a strange prodigy of cruelty, who by his edict did command all Christians to deliver up their Bibles or their bodies to be burnt:
'twas heretofore a Pagan Diocletian, a strange prodigy of cruelty, who by his edict did command all Christians to deliver up their Bibles or their bodies to be burned:
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but I will say that those who talk thus certainly despise their hearers; as if we knew not Heresies were hatcht by those that understood the Bible untranslated:
but I will say that those who talk thus Certainly despise their hearers; as if we knew not Heresies were hatched by those that understood the bible untranslated:
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but yet could not keep their people from sedition, nor themselves from ruine by it? In fine when God himself for his own people caus'd his Scripture to be written in their own tongue, to be weekly read in public too,
but yet could not keep their people from sedition, nor themselves from ruin by it? In fine when God himself for his own people caused his Scripture to be written in their own tongue, to be weekly read in public too,
and when the Apostles by the inspiration of the Holy Ghost indited Scripture for the world, they did it in the language that was then most vulgar to the world:
and when the Apostles by the inspiration of the Holy Ghost Indited Scripture for the world, they did it in the language that was then most Vulgar to the world:
as the Holy Fathers of Trent did, looks like blasphemy against God and the Holy Spirit. But blasphemies of this kind are not to be wondr'd at from that kind of men, that call the Scripture a dumb judg, a black Gospel, inken Divinity, written not that they should be the rule of our faith and Religion,
as the Holy Father's of Trent did, looks like blasphemy against God and the Holy Spirit. But Blasphemies of this kind Are not to be wondered At from that kind of men, that call the Scripture a dumb judge, a black Gospel, inken Divinity, written not that they should be the Rule of our faith and Religion,
and, that if the Scriptures were not sustain'd by the autority of the Church they would be of no more value then Aesops fables. And lastly, that the people are permitted to read the Bible was the invention of the Devil.
and, that if the Scriptures were not sustained by the Authority of the Church they would be of no more valve then Aesops fables. And lastly, that the people Are permitted to read the bible was the invention of the devil.
'tis so evident that I need not observe how 'tis for want of principles imprest and wrought into the mind in Childhood, that our youth is so licentious.
it's so evident that I need not observe how it's for want of principles impressed and wrought into the mind in Childhood, that our youth is so licentious.
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And in Gods name why do parents give their Children up to God in their first infancy, deliver him so early a possession of them? as if they would have Religion to take seizure on them strait,
And in God's name why do Parents give their Children up to God in their First infancy, deliver him so early a possession of them? as if they would have Religion to take seizure on them strait,
Why when they are but newly born their children, do they take care they shall be regenerate and born again Gods Children? if they do not furnish them with necessaries, educate them into all the qualities and hopes that appertain to the condition of Gods children,
Why when they Are but newly born their children, do they take care they shall be regenerate and born again God's Children? if they do not furnish them with necessaries, educate them into all the qualities and hope's that appertain to the condition of God's children,
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that does only wash her babe from it's first blood and uncleanness to expose it the more handsom prey to wolves and tigers in the desert, is more savage then those tigers:
that does only wash her babe from it's First blood and uncleanness to expose it the more handsome prey to wolves and tigers in the desert, is more savage then those tigers:
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even the sea monsters draw out the breasts, they give suck to their young ones, saith lamenting Jeremy, but he adds the daughter of my people is cruel like the Ostrich in the wilderness, which leaveth her eggs in the earth,
even the sea monsters draw out the breasts, they give suck to their young ones, Says lamenting Jeremiah, but he adds the daughter of my people is cruel like the Ostrich in the Wilderness, which Leaveth her eggs in the earth,
such are they who when their children are so born again to God, yet as they shall wax capable provide not that which St Peter calls the sincere milk of the word that they may grow thereby:
such Are they who when their children Are so born again to God, yet as they shall wax capable provide not that which Saint Peter calls the sincere milk of the word that they may grow thereby:
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men betimes only thus, as they have forwarded their inclinations to, and got an early understanding and experience of, those vices, which one would think men only could be equal for.
men betimes only thus, as they have forwarded their inclinations to, and god an early understanding and experience of, those vices, which one would think men only could be equal for.
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since they have no Principles nor rules to judg by, are most apt to choose to profess that Religion, which is like to be most gentle to the courses they have steer'd, and are engag'd in.
since they have no Principles nor rules to judge by, Are most apt to choose to profess that Religion, which is like to be most gentle to the courses they have steered, and Are engaged in.
and are therefore so much worse now then when they own'd no Religion, that they do their wickednesses with certainty of easy absolution, and so hopes of salvation;
and Are Therefore so much Worse now then when they owned no Religion, that they do their Wickednesses with certainty of easy absolution, and so hope's of salvation;
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There's nothing in the world that contributes so much to this as mens being not acquainted early with, instructed in, those Divine rules and obligations to piety and vertue, which this book the Bible does afford.
There's nothing in the world that contributes so much to this as men's being not acquainted early with, instructed in, those Divine rules and obligations to piety and virtue, which this book the bible does afford.
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If men had bin season'd first with the knowledg and the sense of duty, with the comforts that are in it, with the apprehensions of great blessings that attend it;
If men had been seasoned First with the knowledge and the sense of duty, with the comforts that Are in it, with the apprehensions of great blessings that attend it;
and the mischiefs that are consequent, indeed essential to impiety and vice here ▪ and their minds were furnisht with examples of both, which this book abounds with;
and the mischiefs that Are consequent, indeed essential to impiety and vice Here ▪ and their minds were furnished with Examples of both, which this book abounds with;
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and their hearts too rais'd with expectations of far greater blessedness in a life hereafter, and with the belief that both that blessedness and life shall have no end:
and their hearts too raised with Expectations of Far greater blessedness in a life hereafter, and with the belief that both that blessedness and life shall have no end:
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if these impressions I say, did prevent all other, and take up the mind, and had in them the stamp and character of God, and so there were a reverence and awe of him wrought in them,
if these impressions I say, did prevent all other, and take up the mind, and had in them the stamp and character of God, and so there were a Reverence and awe of him wrought in them,
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and to them alone, since they are sufficient to make us wise unto salvation, and are Gods word, that men would not be apt to exchange them for Legends, pious forgeries,
and to them alone, since they Are sufficient to make us wise unto salvation, and Are God's word, that men would not be apt to exchange them for Legends, pious forgeries,
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whereas he that drinks that living water which Christ gives, his word, shall never thirst, but it shall be a well of water in him springing up to everlasting life.
whereas he that drinks that living water which christ gives, his word, shall never thirst, but it shall be a well of water in him springing up to everlasting life.
THE Ancient Severities of this season, by which men strove (as if they had design'd a fellowship with him in sufferings) to celebrate Christs death in mortifying Rigors and Austerities, at least to use the body of Sin as cruelly as his was us'd:
THE Ancient Severities of this season, by which men strove (as if they had designed a fellowship with him in sufferings) to celebrate Christ death in mortifying Rigors and Austerities, At least to use the body of since as cruelly as his was used:
but they also were much earlier employ'd upon the Catechumens, that were Candidates of Christianity, as by which they did express their sorrow for, and detestation of their former lives,
but they also were much earlier employed upon the Catechumens, that were Candidates of Christianity, as by which they did express their sorrow for, and detestation of their former lives,
for that was their most solemn time, as Tertullian do's assure us in the 2d Century, just when that death and passion into which they were baptiz'd was celebrated, Diem Baptismo solenniorem Pascha praestat, cum & Passio Domini in qua tinguimur odimpleta est ▪ And that they did prepare for it with watchings, fastings, weepings, and all rigid mortifying discipline:
for that was their most solemn time, as Tertullian do's assure us in the 2d Century, just when that death and passion into which they were baptized was celebrated, Diem Baptismo solenniorem Pascha praestat, cum & Passio Domini in qua tinguimur odimpleta est ▪ And that they did prepare for it with watchings, Fastings, weepings, and all rigid mortifying discipline:
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So for the other discipline too, if that did import that Baptism hath such engagements in it, men in every Church live now as if they either never had been Christian'd,
So for the other discipline too, if that did import that Baptism hath such engagements in it, men in every Church live now as if they either never had been Christianized,
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the thing which St Paul reproves here by his question, Know you not &c. And which therefore 'tis impossible there can be a more proper time to call to your Remembrance then this is,
the thing which Saint Paul reproves Here by his question, Know you not etc. And which Therefore it's impossible there can be a more proper time to call to your Remembrance then this is,
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So that the words suggest these things to be discours'd of. 1. Christs death was a death to Sin. 2ly They that are baptiz'd are baptiz'd into that death,
So that the words suggest these things to be discoursed of. 1. Christ death was a death to Sin. 2ly They that Are baptized Are baptized into that death,
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the Devil Heb. 2. 14. Christ tells us he hath overcome the world for us John 16. 23. and St Paul says by his Cross the World is crucify'd to us, and assures us that God sending his own Son in the likeness of sinful flesh,
the devil Hebrew 2. 14. christ tells us he hath overcome the world for us John 16. 23. and Saint Paul Says by his Cross the World is Crucified to us, and assures us that God sending his own Son in the likeness of sinful Flesh,
and a Sacrifice for Sin condemned Sin in the flesh that the Righteousness of the Law might be fulfill'd in us Rom. 8. 3. Which place discovers how all was effected,
and a Sacrifice for since condemned since in the Flesh that the Righteousness of the Law might be fulfilled in us Rom. 8. 3. Which place discovers how all was effected,
but as that Sacrifice did take away the guilt of Sin from us by bearing it in his own body on the tree, the direct consequence of which as to its tendency and efficacy is, that we being dead to sin might live to righteousness.
but as that Sacrifice did take away the guilt of since from us by bearing it in his own body on the tree, the Direct consequence of which as to its tendency and efficacy is, that we being dead to since might live to righteousness.
I do not mean to entertain you with the controversy that there is on the account of these two Schemes, concerning the effects and uses of the death of Christ.
I do not mean to entertain you with the controversy that there is on the account of these two Schemes, Concerning the effects and uses of the death of christ.
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but also the advancement of his humane Nature, that did undergo it, to the highest pitch of glory, to all power in heaven and earth Phil. 2. 9. and withal thereby declare his own Righteousness Rom. 3. 26. and work the honor also of his other glorious attributes.
but also the advancement of his humane Nature, that did undergo it, to the highest pitch of glory, to all power in heaven and earth Philip 2. 9. and withal thereby declare his own Righteousness Rom. 3. 26. and work the honour also of his other glorious attributes.
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As for example in a debt, be I never so willing, 'tis impossible I can truly restore or satisfy a debt in any part with what the creditor do's furnish me to do it with:
As for Exampl in a debt, be I never so willing, it's impossible I can truly restore or satisfy a debt in any part with what the creditor do's furnish me to do it with:
as to have his Autority slighted, his laws broken, trampled on, and for any trifling, least occasion, as if it were don contemtuosly, his threatnings all despis'd, his person libel'd,
as to have his authority slighted, his laws broken, trampled on, and for any trifling, lest occasion, as if it were dONE contemtuosly, his threatenings all despised, his person libeled,
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and before his face his homage, worship, Throne given to the meanest, vilest of his creatures, to his basest Rebels? If God suffer this and cannot help it, where is then his power? If he can,
and before his face his homage, worship, Throne given to the Meanest, Vilest of his creatures, to his Basest Rebels? If God suffer this and cannot help it, where is then his power? If he can,
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and assure immortal blessed recompenses to it, and then suffer death, the dire expresses of Gods detestation and abhorrence of Sin, what ever he should think fit for vindication of his laws and his autority, his righteousness and holiness;
and assure immortal blessed recompenses to it, and then suffer death, the dire Expresses of God's detestation and abhorrence of since, what ever he should think fit for vindication of his laws and his Authority, his righteousness and holiness;
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and upon condition that he would receive to favor and to blessedness those that sincerely would believe, repent of all their evil deeds, renounce them heartily,
and upon condition that he would receive to favour and to blessedness those that sincerely would believe, Repent of all their evil Deeds, renounce them heartily,
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Now if we consider that it was the Son of God that did and suffer'd all this, we must see more of Gods attributes exalted to a greater height of honor,
Now if we Consider that it was the Son of God that did and suffered all this, we must see more of God's attributes exalted to a greater height of honour,
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yet all that compassion, tho his bowels yern'd so over us that he would shed his blood for us, could not incline him to forgive Sin without such an instance of his detestation of it;
yet all that compassion, though his bowels yearned so over us that he would shed his blood for us, could not incline him to forgive since without such an instance of his detestation of it;
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For how should he appear by those inflictions to detest Sin, if he should accept the Sinner that amends not? give his pardons and rewards to one that will not part with his iniquities? To such Christs sufferings are the Copy of their expectations;
For how should he appear by those inflictions to detest since, if he should accept the Sinner that amends not? give his Pardons and rewards to one that will not part with his iniquities? To such Christ sufferings Are the Copy of their Expectations;
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he do's let them see how he detests, and will for ever plague Sin unrepented of, who thus torments the imputation of it on the innocent the blessed Son of God.
he do's let them see how he detests, and will for ever plague since unrepented of, who thus torments the imputation of it on the innocent the blessed Son of God.
With us the Law is satisfied by the offenders suffering, somtimes in effigie, if we execute his picture, any thing that by the fright of the example helps to guard the Law from being broken.
With us the Law is satisfied by the offenders suffering, sometimes in effigy, if we execute his picture, any thing that by the fright of the Exampl helps to guard the Law from being broken.
But see here an example, which to make, cost God the life of his own Son, which to make dreadful he provided all the Agonies imaginable, to assure us, he that spared not his own Son, will not spare the guilty:
But see Here an Exampl, which to make, cost God the life of his own Son, which to make dreadful he provided all the Agonies imaginable, to assure us, he that spared not his own Son, will not spare the guilty:
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which brings me to the second thing, Whosoever are baptiz'd into Christ Jesus, are baptiz'd into his death: (i. e.) that which the efficacy of his death did work to, that by Baptism we did engage our selves to. Now as to this.
which brings me to the second thing, Whosoever Are baptized into christ jesus, Are baptized into his death: (i. e.) that which the efficacy of his death did work to, that by Baptism we did engage our selves to. Now as to this.
it being as Oecumenius upon this place do's say, a Baptism unto that death NONLATINALPHABET &c. Because when we are baptized, we do most solemnly profess and undertake to die to Sin, renounce the Devil &c. and put upon our selves the strictest obligations in the world to do this.
it being as Oecumenius upon this place do's say, a Baptism unto that death etc. Because when we Are baptised, we do most solemnly profess and undertake to die to since, renounce the devil etc. and put upon our selves the Strictest obligations in the world to do this.
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That Baptism from its institution was administred with express engagements to this in the very form of it, I could prove out of that office in all ages that have any extant of it, in the rest out of express testimony of Fathers thro every one to the Apostles.
That Baptism from its Institution was administered with express engagements to this in the very from of it, I could prove out of that office in all ages that have any extant of it, in the rest out of express testimony of Father's through every one to the Apostles.
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Which so universal practice makes St Hieroms, Primas. and others explication not seem strange, when they expound that good profession Timothy profest before many witnesses 1 Tim. 6. 12. to be that in Baptism.
Which so universal practice makes Saint Hieroms, Primas. and Others explication not seem strange, when they expound that good profession Timothy professed before many Witnesses 1 Tim. 6. 12. to be that in Baptism.
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However 'tis sufficient evidence that St Peter, when he says that the Baptism that saves us, is the NONLATINALPHABET, the whether question in St Cyprian, or the Answer in Tertullian; or indeed the stipulation (which is both) of a good conscience towards God, do's as much as say there was in Baptism an obligation entred in that form of Law, that stipulation was, with questions an answers to them.
However it's sufficient evidence that Saint Peter, when he Says that the Baptism that saves us, is the, the whither question in Saint Cyprian, or the Answer in Tertullian; or indeed the stipulation (which is both) of a good conscience towards God, do's as much as say there was in Baptism an obligation entered in that from of Law, that stipulation was, with questions an answers to them.
if they were hopes of any thing of this world, they refus'd him; least his conversion should die or change as quickly as his worldly hopes or desires.
if they were hope's of any thing of this world, they refused him; lest his conversion should die or change as quickly as his worldly hope's or Desires.
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After all which if the man continued stedfast in his purpose, they circumcis'd him, sprinkling his own blood on him as a ceremony to affright him into the Observance.
After all which if the man continued steadfast in his purpose, they circumcised him, sprinkling his own blood on him as a ceremony to affright him into the Observance.
and seal'd to them with Circumcision, as the Targum words it NONLATINALPHABET, and carried the impression of his promise in his flesh to his lifes end.
and sealed to them with Circumcision, as the Targum words it, and carried the impression of his promise in his Flesh to his life's end.
and if he did profess his resolutions still to keep them, they baptiz'd him, and he was admitted thus into their Covenant, the Conditions, and the Hopes of it.
and if he did profess his resolutions still to keep them, they baptized him, and he was admitted thus into their Covenant, the Conditions, and the Hope's of it.
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And by Baptism they did admit the children also, if the three Magistrates of the place would undertake for them, they should be brought up in the Jews Religion.
And by Baptism they did admit the children also, if the three Magistrates of the place would undertake for them, they should be brought up in the jews Religion.
And tho there were not really in fact, what Vicecomes dream't, a signing and sealing this their compact with Almighty God meant, when Cyril says NONLATINALPHABET,
And though there were not really in fact, what Viscount dreamt, a signing and sealing this their compact with Almighty God meant, when Cyril Says,
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for the Ceremony represents a burial upon that account, and signifies the bonds or obligations, that by Baptism are put upon a Christian to restrain him from Sin, are in moral speaking of like force as those bonds and swaths, in which they wind up dead men, grave-cloaths that do bind them hand and foot in natural speaking, are of, to restrain from motion;
for the Ceremony represents a burial upon that account, and signifies the bonds or obligations, that by Baptism Are put upon a Christian to restrain him from since, Are in moral speaking of like force as those bonds and swaths, in which they wind up dead men, graveclothes that do bind them hand and foot in natural speaking, Are of, to restrain from motion;
And therefore 'tis not strange, if our Apostle press hard and suppose that they never do again return to live to Sin, to which they were already dead and buried with Christ, (for they that are baptiz'd into the death of Christ, are:) they were so to die as Christ, that is, to die to Sin once,
And Therefore it's not strange, if our Apostle press hard and suppose that they never do again return to live to since, to which they were already dead and buried with christ, (for they that Are baptized into the death of christ, Are:) they were so to die as christ, that is, to die to since once,
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for they that are baptiz'd, are baptiz'd into the death of Christ, a death like his, who in that he died to Sin, died but once, v. 10. but ever afterwards he lives to God, and cannot die again:
for they that Are baptized, Are baptized into the death of christ, a death like his, who in that he died to since, died but once, v. 10. but ever afterwards he lives to God, and cannot die again:
We read indeed of those that crucify to themselves the Son of God afresh, Heb. 6. 6. but he dies not for them again, there remains no more sacrifice for sin;
We read indeed of those that crucify to themselves the Son of God afresh, Hebrew 6. 6. but he die not for them again, there remains no more sacrifice for since;
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Our Savior seems to state the question perfectly John 13. v. 8, 9, 10. where he tells St Peter and the rest of the Apostles, that they that were washt, were clean wholly, save their feet, need only have them afterwards washt;
Our Saviour seems to state the question perfectly John 13. v. 8, 9, 10. where he tells Saint Peter and the rest of the Apostles, that they that were washed, were clean wholly, save their feet, need only have them afterwards washed;
The Traveller that had cleans'd himself, and had preserv'd his body carefully from all defilements, let him do his best, his journey yet must needs foul his feet,
The Traveller that had cleansed himself, and had preserved his body carefully from all defilements, let him do his best, his journey yet must needs foul his feet,
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and Tertullian from this verse proves the Apostles had bin baptiz'd) and according to the vow there made renounced sincerely, rid themselves of all the gross unclean habitual courses of their life,
and Tertullian from this verse Proves the Apostles had been baptized) and according to the Voelli there made renounced sincerely, rid themselves of all the gross unclean habitual courses of their life,
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yet their conversing with this Earth will certainly contract such sullages, that if that which is typ'd and meant here by my washing of your feet, be not don to them, however they have bin baptiz'd into me, they can have no part in me, no benefit from me.
yet their conversing with this Earth will Certainly contract such sullages, that if that which is typed and meant Here by my washing of your feet, be not dONE to them, however they have been baptized into me, they can have no part in me, no benefit from me.
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All of you, my Apostles, must be cleans'd from your ambitions, your contentious pride, which puts you upon frequent strifes whi•h of you shall be greatest, Math. 20. &c. Some of you from the fury of your passion and revengeful heats, that would needs call for fire from heaven, Luke 9. 54. Peter in one night (some think in this that he was washt) did also find there was occasion that his arrogant presumtion of his own strength,
All of you, my Apostles, must be cleansed from your ambitions, your contentious pride, which puts you upon frequent strifes whi•h of you shall be greatest, Math. 20. etc. some of you from the fury of your passion and revengeful heats, that would needs call for fire from heaven, Lycia 9. 54. Peter in one night (Some think in this that he was washed) did also find there was occasion that his arrogant presumption of his own strength,
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his negligence and carelesness in duty also, watching not even in temtation, when he saw his Master by him in an Agony, v. 40: his wrath so great as that it made him draw his sword and wound without autority:
his negligence and carelessness in duty also, watching not even in temptation, when he saw his Master by him in an Agony, v. 40: his wrath so great as that it made him draw his sword and wound without Authority:
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and after they had ty'd themselves with their own vows, yet live most dissolutely, letting loose themselves to all the things they had so solemnly abjur'd:
and After they had tied themselves with their own vows, yet live most dissolutely, letting lose themselves to all the things they had so solemnly abjured:
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and by their actions did all they could to exorcize and conjure out of them the holy Spirit and the whole Trinity, into whose possession they were given in their Baptism:
and by their actions did all they could to exorcise and conjure out of them the holy Spirit and the Whole Trinity, into whose possession they were given in their Baptism:
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I must confess I know not what it is, but it is plain now adays few men seem to consider there is such a binding sacredness in Baptism, such things they believe were promised in their names when they were Infants by their Sureties, who, they think, may be concern'd to mind them that they take good courses:
I must confess I know not what it is, but it is plain now adais few men seem to Consider there is such a binding sacredness in Baptism, such things they believe were promised in their names when they were Infants by their Sureties, who, they think, may be concerned to mind them that they take good courses:
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They cannot think it the same thing as in the Christians of the first ages, who had first perfect conviction of the everlasting miserable state of Sinners,
They cannot think it the same thing as in the Christians of the First ages, who had First perfect conviction of the everlasting miserable state of Sinners,
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and took upon them all the Rules of it with all obligations to keep them; and this out of perfect understanding and deliberate choice, full resolution.
and took upon them all the Rules of it with all obligations to keep them; and this out of perfect understanding and deliberate choice, full resolution.
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Indeed if any do believe they can come off from all as from engagements put upon them under age, that those vows were but promises made for them in minority,
Indeed if any do believe they can come off from all as from engagements put upon them under age, that those vows were but promises made for them in minority,
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So we read the men of Congo (when their land was first discovered by the Portuguez ) were easily perswaded into Christianity, and baptiz'd in great abundance;
So we read the men of Congo (when their land was First discovered by the Portuguese) were Easily persuaded into Christianity, and baptized in great abundance;
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but when they found it did require some strictnesses, they had no mind to bear, that they must leave their Heathen practices, particularly their multitude of women, they came back to the Church, renounc'd what they had don,
but when they found it did require Some Strictnesses, they had no mind to bear, that they must leave their Heathen practices, particularly their multitude of women, they Come back to the Church, renounced what they had dONE,
For that being the rite of entring the new Covenant, and a Covenant being a mutual contract, something agreed on and contracted for on both the parties that do covenant, of which that Sacrament is the Seal, it is impossible,
For that being the rite of entering the new Covenant, and a Covenant being a mutual contract, something agreed on and contracted for on both the parties that do Covenant, of which that Sacrament is the Seal, it is impossible,
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for they were circumcis'd at eight daies old, and that is call'd so Gen. 17. 14. and that by that rite they did undertake to keep their whole Law, is most certain:
for they were circumcised At eight days old, and that is called so Gen. 17. 14. and that by that rite they did undertake to keep their Whole Law, is most certain:
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and their consent not had, lessens the engagement, give me leave to call to your remembrance 2ly, how that was made up and supply'd with all solemnity of obligation possible in Confirmation.
and their consent not had, lessens the engagement, give me leave to call to your remembrance 2ly, how that was made up and supplied with all solemnity of obligation possible in Confirmation.
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and then afterwards their Successors, by solemn laying on of hands and praying did invite, call down the H. Ghost, who hover'd there over the laver of Regeneration to hatch the new creature,
and then afterwards their Successors, by solemn laying on of hands and praying did invite, call down the H. Ghost, who hovered there over the laver of Regeneration to hatch the new creature,
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and have learnt what was promised for them in Baptism, they may themselves, with their own mouth and with their own consent, openly before the Church, ratify and confirm the same,
and have learned what was promised for them in Baptism, they may themselves, with their own Mouth and with their own consent, openly before the Church, ratify and confirm the same,
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that so they who just then are grown able to be taught all the debaucheries of youth, warm'd into the desires and the strengths of vice, might have not only this check of their own vows fresh upon them,
that so they who just then Are grown able to be taught all the debaucheries of youth, warmed into the Desires and the strengths of vice, might have not only this check of their own vows fresh upon them,
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and to let us see they were baptiz'd into the Death of Christ, from the first times, they did immediatly make them, that were baptiz'd, partakers of the Symbols of that Death.
and to let us see they were baptized into the Death of christ, from the First times, they did immediately make them, that were baptized, partakers of the Symbols of that Death.
of those that were baptiz'd after they were of age we can derive that practice quite from Justin Martyr; which being don so universally to them, no question gave occasion to the doing it to Infants after Baptism,
of those that were baptized After they were of age we can derive that practice quite from Justin Martyr; which being dONE so universally to them, no question gave occasion to the doing it to Infants After Baptism,
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Christ calls the cup there in St Luke the new Covenant in his blood, and in St Mark, this is my blood NONLATINALPHABET, that blood of the new Covenant.
christ calls the cup there in Saint Lycia the new Covenant in his blood, and in Saint Mark, this is my blood, that blood of the new Covenant.
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Now the Sanction of a Covenant is some Rite, which being celebrated in the name of those that covenant, does oblige them to stand to, not to rescind the agreement;
Now the Sanction of a Covenant is Some Rite, which being celebrated in the name of those that Covenant, does oblige them to stand to, not to rescind the agreement;
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when he went to make a Covenant with him Gen. 15. and his meaning in such Rites he hath reveled by Jer. 34. 18, 19. the men that have transgressed my Covenant,
when he went to make a Covenant with him Gen. 15. and his meaning in such Rites he hath revealed by Jer. 34. 18, 19. the men that have transgressed my Covenant,
But more expresly there in Exod. 24. 6. And Moses took the half of the blood and put it in the Basins, for the Peoples part, and half of the blood he sprinkled on the Altar, as on Gods part, and then he took the book of the Covenant, v. 7. and read it in the audience of the People.
But more expressly there in Exod 24. 6. And Moses took the half of the blood and put it in the Basins, for the Peoples part, and half of the blood he sprinkled on the Altar, as on God's part, and then he took the book of the Covenant, v. 7. and read it in the audience of the People.
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and be obedient, v. 7. Upon which undertaking on both sides Moses took the blood and sprinkled both the book and all the people, Heb. 9. 19. saying, this is the blood of the Covenant, which the Lord hath made with you concerning these words i. e.
and be obedient, v. 7. Upon which undertaking on both sides Moses took the blood and sprinkled both the book and all the people, Hebrew 9. 19. saying, this is the blood of the Covenant, which the Lord hath made with you Concerning these words i. e.
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for whom it is impossible to fail his word, yet condescends to use this rite, by which those men that covenant devote their own blood to be shed, if they should fail:
for whom it is impossible to fail his word, yet condescends to use this rite, by which those men that Covenant devote their own blood to be shed, if they should fail:
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All you are here this day NONLATINALPHABET to pass, alluding to divided Sacrifices, to pass, I say, into the Covenant NONLATINALPHABET and into the execratory oath, into the imprecations which are signified in those divided Sacrifices and that Blood-shedding, the Sanctions of that Covenant.
All you Are Here this day to pass, alluding to divided Sacrifices, to pass, I say, into the Covenant and into the execratory oath, into the imprecations which Are signified in those divided Sacrifices and that Bloodshedding, the Sanctions of that Covenant.
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and is therefore call'd, Heb. c. 10. the Blood of the Covenant (NONLATINALPHABET, with which it was ratified and hallowed) God no more engaged in faint types, in the blood of goats and calves, but in the blood of God, with that he ratified, hallowed the new Covenant.
and is Therefore called, Hebrew c. 10. the Blood of the Covenant (, with which it was ratified and hallowed) God no more engaged in faint types, in the blood of Goats and calves, but in the blood of God, with that he ratified, hallowed the new Covenant.
And when our Savior calls the Sacramental cup the new Covenant in his blood, and the blood of the new Covenant, it must have the like importance, the broken bread must be as the divided Sacrifice;
And when our Saviour calls the Sacramental cup the new Covenant in his blood, and the blood of the new Covenant, it must have the like importance, the broken bred must be as the divided Sacrifice;
Our Saviors words of this cup being the very same with those in Exodus, demonstrate that this Sacrament is a renewing of our Gospel Covenant with Sacrifice.
Our Saviors words of this cup being the very same with those in Exodus, demonstrate that this Sacrament is a renewing of our Gospel Covenant with Sacrifice.
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Now that Sacrifice was Christ himself, the ceremony of it was his body torn and his blood poured out, in a word, all those bitter agonies which we there commemorate,
Now that Sacrifice was christ himself, the ceremony of it was his body torn and his blood poured out, in a word, all those bitter agonies which we there commemorate,
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And now consider, I beseech you in the fear of God, with what strange multiplied arts of managery Almighty God pursu'd you thro all the stages of your life to seize on you,
And now Consider, I beseech you in the Fear of God, with what strange multiplied arts of managery Almighty God pursued you through all the stages of your life to seize on you,
How in your first Infancy he took early possession, and in the soft tenderness of that age (a temper the most capable of impression) set his seal upon you, markt you for his own, that so the first thing you should come to understand might be, that you already were engag'd to him and to his service, not only Sanctitatis designati in Tertullian, design'd and set apart for, consecrate to holiness;
How in your First Infancy he took early possession, and in the soft tenderness of that age (a temper the most capable of impression) Set his seal upon you, marked you for his own, that so the First thing you should come to understand might be, that you already were engaged to him and to his service, not only Sanctitatis designati in Tertullian, designed and Set apart for, consecrate to holiness;
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least constitution ripening, curiosity inciting, edging it, example drawing in, encouraging, and conversation pushing forwards, Youth that is not setled steddy, hath not firmness nor experience, might yeeld to, at least not break the first assaults, which for the most part are the most impetuous:
lest constitution ripening, curiosity inciting, edging it, Exampl drawing in, encouraging, and Conversation pushing forward, Youth that is not settled steady, hath not firmness nor experience, might yield to, At least not break the First assaults, which for the most part Are the most impetuous:
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Which could not but refresh the sense of all their obligations, and make new and strong impressions of their great concern of fearing God and being cautious of all Sin,
Which could not but refresh the sense of all their obligations, and make new and strong impressions of their great concern of fearing God and being cautious of all since,
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And truly besides those assistances and blessings we might hopefully expect to reap in that rite from the praiers and benedictions of Gods Officers of blessing;
And truly beside those assistances and blessings we might hopefully expect to reap in that rite from the Prayers and benedictions of God's Officers of blessing;
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Yet more to strengthen us we were thenceforwards yearly call'd upon at frequent solemn seasons to renew all in a more engaging Ceremony, in the Sacrament of the Lords Supper, where with deliberated preparation in the most tremendous Symbols we again made oath, that we would not deceive, wrong,
Yet more to strengthen us we were thenceforwards yearly called upon At frequent solemn seasons to renew all in a more engaging Ceremony, in the Sacrament of the lords Supper, where with deliberated preparation in the most tremendous Symbols we again made oath, that we would not deceive, wrong,
and the more to affect our own selves with a real intimate sense of all this, that Passion of our Savior must be represented to us; Christ crucified before our eyes.
and the more to affect our own selves with a real intimate sense of all this, that Passion of our Saviour must be represented to us; christ Crucified before our eyes.
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and shew our selves that infinite love of his to Sinners, that inclin'd him to do all this for, accept it in the stead of those that faithfully would cleave to him and leave their sins:
and show our selves that infinite love of his to Sinners, that inclined him to do all this for, accept it in the stead of those that faithfully would cleave to him and leave their Sins:
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and to give more pungency to all this, that it may touch livelier and pierce deeper, we intend to entertain the celebration with the humbling and afflicting of our own souls;
and to give more pungency to all this, that it may touch livelier and pierce Deeper, we intend to entertain the celebration with the humbling and afflicting of our own Souls;
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and that whosoever vows thus would first set himself against that Sin, which constitution or his custom makes his sorest enemy, that if he chance to come neer an occasion of it, he consider, I have deeply sworn against thee, I have made a Covenant with my God and with my eies,
and that whosoever vows thus would First Set himself against that since, which constitution or his custom makes his Sorest enemy, that if he chance to come near an occasion of it, he Consider, I have deeply sworn against thee, I have made a Covenant with my God and with my eyes,
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and however kind his address be, he hath a dagger at thy heart, and a chain at thy feet, which he is then come from below to get thee into out of all thy vows;
and however kind his address be, he hath a dagger At thy heart, and a chain At thy feet, which he is then come from below to get thee into out of all thy vows;
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Now does eternal ruin look so lovely to us, as that we will break thro all oaths to get at it? Is't worth the while to be at once false to God and our own blessedness? Do vows so straiten us, that we cannot endure the obligations to be happy? In Gods name be at last more true to your own Souls:
Now does Eternal ruin look so lovely to us, as that we will break through all Oaths to get At it? Is't worth the while to be At once false to God and our own blessedness? Do vows so straiten us, that we cannot endure the obligations to be happy? In God's name be At last more true to your own Souls:
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THE words are part of a reply of our Saviors to a cavilling question of the Scribes and Pharisees, who seeing him converse familiarly, accept the friendship of an invitation, sit and eat with open noted Sinners,
THE words Are part of a reply of our Saviors to a caviling question of the Scribes and Pharisees, who seeing him converse familiarly, accept the friendship of an invitation, fit and eat with open noted Sinners,
and (which was as bad a name amongst them) Publicans, ask his Disciples why they and their Master do what they know was forbidden and unlawful? To whom having answer'd, that he did converse with them only in order to their cure, (now a Physitian, that goes to visit his sick Patients, is not therefore blam'd for going to them because they are sick,) he further justifies himself by an account of Gods own mind and dealing set down in the Scripture, of whose meaning,
and (which was as bad a name among them) Publicans, ask his Disciples why they and their Master do what they know was forbidden and unlawful? To whom having answered, that he did converse with them only in order to their cure, (now a physician, that Goes to visit his sick Patients, is not Therefore blamed for going to them Because they Are sick,) he further Justifies himself by an account of God's own mind and dealing Set down in the Scripture, of whose meaning,
before any Ceremonies of his Worship, tho himself ordain'd them, whether Sacrifices or whatever others. For I will, says he, have mercy and not sacrifice.
before any Ceremonies of his Worship, though himself ordained them, whither Sacrifices or whatever Others. For I will, Says he, have mercy and not sacrifice.
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Therefore Christ did but comply with Gods own will, when he accepted of an invitation from such sinners, merely to have the better opportunity to invite them to repentance and to heaven;
Therefore christ did but comply with God's own will, when he accepted of an invitation from such Sinners, merely to have the better opportunity to invite them to Repentance and to heaven;
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for so in the text there is besides the proposition it self I will have mercy and not sacrifice, also the insinuation of its usefulness in those words, go and learn what that means.
for so in the text there is beside the proposition it self I will have mercy and not sacrifice, also the insinuation of its usefulness in those words, go and Learn what that means.
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4thly 'Tis onely the opportunity and the design and hope of doing good to Sinners by reforming them, that can make familiar converse with them excusable and lawful:
4thly It's only the opportunity and the Design and hope of doing good to Sinners by reforming them, that can make familiar converse with them excusable and lawful:
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When I say they have an intrinsic honesty and are in nature good, I mean the rule of them is intrinsic and essential to the agent, is indeed his nature,
When I say they have an intrinsic honesty and Are in nature good, I mean the Rule of them is intrinsic and essential to the agent, is indeed his nature,
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Now it is a doctrine that hath had Advocates as ancient as the great Carneades and the Sect of the Pyrrhonians, that in nature antecedent to all laws and constitutions there is no rule of unjust or just, good or evil, honest or dishonest;
Now it is a Doctrine that hath had Advocates as ancient as the great Carneades and the Sect of the Pyrrhonians, that in nature antecedent to all laws and constitutions there is no Rule of unjust or just, good or evil, honest or dishonest;
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and that nothing of it self is one or other, but as our concerns or interests do make it to our selves, to prosecute which is the only inclination and the only rule that nature gives us:
and that nothing of it self is one or other, but as our concerns or interests do make it to our selves, to prosecute which is the only inclination and the only Rule that nature gives us:
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as if those principles of good and evil, which seem planted in us, and the world calls natural, were nothing else but prejudices taken in from early conversation;
as if those principles of good and evil, which seem planted in us, and the world calls natural, were nothing Else but prejudices taken in from early Conversation;
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And it were great pity, if this age, which so much needs the patronage of such a principle to give countenance to their licentious practices, had not also found out some, that reestablish and plead for this.
And it were great pity, if this age, which so much needs the patronage of such a principle to give countenance to their licentious practices, had not also found out Some, that reestablish and plead for this.
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then it is so, and that by some rule antecedent to that judgment, that is, from the nature of the thing it self, which is the reason why he judges of them diversly,
then it is so, and that by Some Rule antecedent to that judgement, that is, from the nature of the thing it self, which is the reason why he judges of them diversely,
And tho, if we but view'd mans nature in it self, whether made by God or chance and atomes it matters not, we should see sufficient grounds to count his actions laudable or blame-worthy,
And though, if we but viewed men nature in it self, whither made by God or chance and Atoms it matters not, we should see sufficient grounds to count his actions laudable or blameworthy,
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Now when the great Creator of the Universe had made it up of infinite variety of beings in an excellent order, 'tis most certain that He being a most wise agent made each being for some end, which it was to attain,
Now when the great Creator of the Universe had made it up of infinite variety of beings in an excellent order, it's most certain that He being a most wise agent made each being for Some end, which it was to attain,
and therefore as it is the business of each art to take care, that their tools and all their productions be wrought so, that their very make may fit them to work out these uses they are made for:
and Therefore as it is the business of each art to take care, that their tools and all their productions be wrought so, that their very make may fit them to work out these uses they Are made for:
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as that the nature of it should be as it were a rule to it, to regulate the manner and the measures of its workings, that so they might tend orderly and constantly towards those ends, which he design'd their operations to work out,
as that the nature of it should be as it were a Rule to it, to regulate the manner and the measures of its workings, that so they might tend orderly and constantly towards those ends, which he designed their operations to work out,
neither would they make a world, but Chaos, routing always and confounding one another. But while they do observe that rule, act and are mov'd according to their nature,
neither would they make a world, but Chaos, routing always and confounding one Another. But while they do observe that Rule, act and Are moved according to their nature,
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But then there is a creature that hath faculties to understand and chuse, and which hath principles imprest upon him, that inable him for apprehension, judgment,
But then there is a creature that hath faculties to understand and choose, and which hath principles impressed upon him, that inable him for apprehension, judgement,
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Now if he also do not turn aside from the line of direction, which his being do's incline him unto, in pursuance of the aims of a nature that is rational and was made for society, his actings must be good, that is, fit for the uses, which he was design'd for,
Now if he also do not turn aside from the line of direction, which his being do's incline him unto, in pursuance of the aims of a nature that is rational and was made for society, his actings must be good, that is, fit for the uses, which he was designed for,
but defeats God of his aims in the creation of the rest, by putting them to uses that despite him meerly, stand in perfect opposition to his wisdom, holiness,
but defeats God of his aims in the creation of the rest, by putting them to uses that despite him merely, stand in perfect opposition to his Wisdom, holiness,
Yea which will follow from the premises, and which I only toucht before, altho there were no law of a superior being, which requir'd that man should live conformable to his own nature,
Yea which will follow from the premises, and which I only touched before, although there were no law of a superior being, which required that man should live conformable to his own nature,
the man, that pours down streams of intemperance, until they mount into the throne of reason and quench the little spark that's seated there, is as unnatural a thing as a stream climbing up a wall,
the man, that pours down streams of intemperance, until they mount into the throne of reason and quench the little spark that's seated there, is as unnatural a thing as a stream climbing up a wall,
for if it be to avoid vacuities, it is so, and it do's against its own inclination, onely for the strong concern there is for the benefit of the Universe:
for if it be to avoid Vacuities, it is so, and it do's against its own inclination, only for the strong concern there is for the benefit of the Universe:
but the wicked man, that lives against the dictates of right reason, his own nature, is urg'd to it by no violences but those of wilfulness, is pusht on by no engine but a naughty heart,
but the wicked man, that lives against the dictates of right reason, his own nature, is urged to it by no violences but those of wilfulness, is pushed on by no engine but a naughty heart,
or but without consideration, or to gratify his lower appetites, NONLATINALPHABET, thou hast destroy'd the man in thee in having not kept nature's word,
or but without consideration, or to gratify his lower appetites,, thou hast destroyed the man in thee in having not kept nature's word,
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But we who profess also to believe, that God made man in his own image, consequently must needs grant, that so far as he imprest on him the likeness of that nature, whose perfections,
But we who profess also to believe, that God made man in his own image, consequently must needs grant, that so Far as he impressed on him the likeness of that nature, whose perfections,
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so far therefore he hath planted in us rules of good, which since they are deriv'd from our supreme Lord and Creator, must have the force of law to us,
so Far Therefore he hath planted in us rules of good, which since they Are derived from our supreme Lord and Creator, must have the force of law to us,
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and are that which the Scripture calls the Law written in our hearts, whose dictates (howsoever slightly vain men think of vertue, that it is but an emty name,
and Are that which the Scripture calls the Law written in our hearts, whose dictates (howsoever slightly vain men think of virtue, that it is but an empty name,
or at the best but politic contrivance without any real grounds in nature) have yet their causes as eternal, are themselves as immutable, not onely as mans nature,
or At the best but politic contrivance without any real grounds in nature) have yet their Causes as Eternal, Are themselves as immutable, not only as men nature,
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but as Gods, of which mans is the draught and image, and are justly call'd participations of those forme of goodness that are in God, of which they are the prints;
but as God's, of which men is the draught and image, and Are justly called participations of those Form of Goodness that Are in God, of which they Are the prints;
The word here NONLATINALPHABET signifies benignity, and by it is meant all love and kindness, the exercise of the habit of mind, that disposeth a man to do all the good he can to every man, in what condition soever.
The word Here signifies benignity, and by it is meant all love and kindness, the exercise of the habit of mind, that Disposeth a man to do all the good he can to every man, in what condition soever.
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Now to prove that human nature hath implanted in it principles of universal kindness, and propensions to have friendship to, have pity on, do good to one another, I shall not urge what St Paul saith, that God made of one blood all the nations of the earth, tho certainly in that one kindred there be an obligation to the dear affections of near relatives.
Now to prove that human nature hath implanted in it principles of universal kindness, and propensions to have friendship to, have pity on, do good to one Another, I shall not urge what Saint Paul Says, that God made of one blood all the Nations of the earth, though Certainly in that one kindred there be an obligation to the dear affections of near relatives.
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none wants so many helps to be brought forth, none leaves the parent, that did bear it and should nourish it, in so weak and helpless a condition, (I speak as to the generality,) 'tis merely others pity and assistance that they live:
none Wants so many helps to be brought forth, none leaves the parent, that did bear it and should nourish it, in so weak and helpless a condition, (I speak as to the generality,) it's merely Others pity and assistance that they live:
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and then if mercy, others help be the most pressing and the first necessity of humane nature, the return of mercy, pitying and helping others is the first and the most pressing obligation on that nature. To go forward;
and then if mercy, Others help be the most pressing and the First necessity of humane nature, the return of mercy, pitying and helping Others is the First and the most pressing obligation on that nature. To go forward;
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as this state of infancy demonstrates nature did intend him for society, since without that 'tis not onely most impossible that he can be that rational creature, ever can exert the faculties of speech and the discourse of reason, which yet 'tis plain nature hath fitted him for;
as this state of infancy demonstrates nature did intend him for society, since without that it's not only most impossible that he can be that rational creature, ever can exert the faculties of speech and the discourse of reason, which yet it's plain nature hath fitted him for;
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Nam quo alio tuti sumus quam quod mutuis juvamur officiis, saith Seneca l. 4. de Benef. c. 18. and mans life subsists, is furnisht and rose onely by commerce of kindnesses, by helping one another:
Nam quo Alio tuti sumus quam quod Mutuis juvamur Offices, Says Senecca l. 4. de Beneficence c. 18. and men life subsists, is furnished and rose only by commerce of Kindnesses, by helping one Another:
Those creatures that are born in deserts, and born for them, are all arm'd, but nature gave no strength to man besides the kindness and assistances of other men;
Those creatures that Are born in deserts, and born for them, Are all armed, but nature gave no strength to man beside the kindness and assistances of other men;
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But he that is unrighteous, who by worng whether of violence or fraud or but of debt makes his own satisfactions, that to serve his uses and occasions dares take,
But he that is unrighteous, who by worng whither of violence or fraud or but of debt makes his own satisfactions, that to serve his uses and occasions dares take,
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and so eats the bread and drinks the tears, and, may be, blood of Creditors; he that is so unmerciful as to be thus cruel, tho Almighty God were silent,
and so eats the bred and drinks the tears, and, may be, blood of Creditors; he that is so unmerciful as to be thus cruel, though Almighty God were silent,
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Now since we have declar'd, that natural vertue is in man the imitation of God, is as it were the workings off of those forms of goodness that are in him,
Now since we have declared, that natural virtue is in man the imitation of God, is as it were the workings off of those forms of Goodness that Are in him,
and the lines and rules of it are but the lineaments of his perfection, 〈 ◊ 〉 will be easy to evince, that the rule for mercy is a most important law of Nature,
and the lines and rules of it Are but the lineaments of his perfection, 〈 ◊ 〉 will be easy to evince, that the Rule for mercy is a most important law of Nature,
when he proclaim'd himself the Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity transgression and sin,
when he proclaimed himself the Lord, the Lord God, merciful and gracious, long suffering and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity Transgression and since,
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and that will by no means utterly cut off the guilty, (so I understand it out of Jer. 46. 28.) will not make a full end, a clear riddance of them, when I visit.
and that will by no means utterly Cut off the guilty, (so I understand it out of Jer. 46. 28.) will not make a full end, a clear riddance of them, when I visit.
and he had bowels of mercy before he was made man, and yet all this, he says, are but the back parts of his goodnes Exod. 33. v. ult. but that of it which we meet with in his dealings with the Sons of men,
and he had bowels of mercy before he was made man, and yet all this, he Says, Are but the back parts of his Goodness Exod 33. v. ult. but that of it which we meet with in his dealings with the Sons of men,
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Yet now St Paul saith, God hath given us the light of the knowledg of the glory of God in the face of Jesus Christ, 2 Cor. 4. 6. Indeed there was Divinity of mercy, and more too;
Yet now Saint Paul Says, God hath given us the Light of the knowledge of the glory of God in the face of jesus christ, 2 Cor. 4. 6. Indeed there was Divinity of mercy, and more too;
and then let men dispute, that vindicative justice is essential to God, that sin and its punishment are annext by as unchangable necessity as Gods Attributes are to his being,
and then let men dispute, that vindicative Justice is essential to God, that since and its punishment Are annexed by as unchangeable necessity as God's Attributes Are to his being,
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we may well be content it should be so, when this strict necessity, if such there were, did but make way for, was subservient to the ends of infinite Mercy,
we may well be content it should be so, when this strict necessity, if such there were, did but make Way for, was subservient to the ends of infinite Mercy,
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But here I mean not such conversions as they are emploi'd about, who compass sea and land, not so much to convert men from the evil of their waies, to the true real practice of Christianity,
But Here I mean not such conversions as they Are employed about, who compass sea and land, not so much to convert men from the evil of their ways, to the true real practice of Christianity,
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but to a name, and indeed faction, have made Catholic a word of party: if they should multiply, we should soon find, they would have Sacrifice, not Mercy.
but to a name, and indeed faction, have made Catholic a word of party: if they should multiply, we should soon find, they would have Sacrifice, not Mercy.
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I do not mean their Host, that Sacrificium incruentum, bloody Sacrifices, we know, are a main part of their doctrine and their practice, who have us'd to turn whole Nations into shambles for their Church's sake,
I do not mean their Host, that Sacrificium Incruentum, bloody Sacrifices, we know, Are a main part of their Doctrine and their practice, who have used to turn Whole nations into shambles for their Church's sake,
But waving these Conversions, those the proposition speaks of, are such, as reduce Sinners from their evil doings, to the universal faithful practice of all virtue and all piety.
But waving these Conversions, those the proposition speaks of, Are such, as reduce Sinners from their evil doings, to the universal faithful practice of all virtue and all piety.
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But God, who beyond that design'd to make man, who had faln from his own nature, to partake of the Divine Nature, as St Peter saith 2. Pet. 1. 4. and in order to it call'd us to glory and vertue, v. 3. cannot but account that kindness, which endeavors the recovery of Sinners from corruption and misery, to the state of vertue,
But God, who beyond that designed to make man, who had fallen from his own nature, to partake of the Divine Nature, as Saint Peter Says 2. Pet. 1. 4. and in order to it called us to glory and virtue, v. 3. cannot but account that kindness, which endeavors the recovery of Sinners from corruption and misery, to the state of virtue,
And certainly, if acts of Mercy be, as we have seen, so well pleasing to God, 'tis certain, that the acts of greatest Mercy must be most well-pleasing;
And Certainly, if acts of Mercy be, as we have seen, so well pleasing to God, it's certain, that the acts of greatest Mercy must be most Well-pleasing;
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but the eternal happy preparations for the Penitent, and the as infinite and immortal torments, that await the Sinner, transcend all comparison with other things.
but the Eternal happy preparations for the Penitent, and the as infinite and immortal torments, that await the Sinner, transcend all comparison with other things.
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How shall I give thee up, O Ephraim? how shall I deliver thee, O Israel? My heart is turn'd within me, my repentings are kindled together, Hos. 11. 8. Since thou wilt not do it, not turn, not repent, sure I must,
How shall I give thee up, Oh Ephraim? how shall I deliver thee, Oh Israel? My heart is turned within me, my repentings Are kindled together, Hos. 11. 8. Since thou wilt not do it, not turn, not Repent, sure I must,
so as that with oaths he does expostulate as I live, saith the Lord, I would not the death of the wicked, — turn ye, turn ye from your evil waies; for why will ye die:
so as that with Oaths he does expostulate as I live, Says the Lord, I would not the death of the wicked, — turn you, turn you from your evil ways; for why will you die:
Would you know the value of that kindness, that endeavors to reform such Sinners, it was worth the Incarnation of the Son of God, the Word was made flesh purposely to call such to repentance:
Would you know the valve of that kindness, that endeavors to reform such Sinners, it was worth the Incarnation of the Son of God, the Word was made Flesh purposely to call such to Repentance:
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for thou didst answer to this very same reproch of being a guest to one that was a Sinner, The Son of man came to seek and to save that which is lost Luke 19. 10. not to call onely, but to seek;
for thou didst answer to this very same reproach of being a guest to one that was a Sinner, The Son of man Come to seek and to save that which is lost Lycia 19. 10. not to call only, but to seek;
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Nor yet content with having don all this himself, he gave his Spirit to ordain and qualify a state of men to agitate this onely work to the worlds end.
Nor yet content with having dONE all this himself, he gave his Spirit to ordain and qualify a state of men to agitate this only work to the world's end.
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for it is no wonder, if that Message, which did cause Christ to be crucifi'd and his Heralds martyr'd, which was so unwelcome, that they shed the blood of intire.
for it is no wonder, if that Message, which did cause christ to be Crucified and his Heralds martyred, which was so unwelcome, that they shed the blood of entire.
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for without all doubt men love their vices now as well as ever, and indeed 'tis hard to love the men, that come to tear their bosome inclinations from their heart, whose words are corrosives and caustics, lances, sawes,
for without all doubt men love their vices now as well as ever, and indeed it's hard to love the men, that come to tear their bosom inclinations from their heart, whose words Are corrosives and caustics, lances, saws,
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men that design to sower all their satisfactions they have in the world, by throwing in the thoughts of present guilt and after torments, whom if they beleive not, they must needs despise,
men that Design to sour all their satisfactions they have in the world, by throwing in the thoughts of present guilt and After torments, whom if they believe not, they must needs despise,
if mercy shall be thought to merit hate, because it is the highest mercy, what then shall oblige? The poor man does not scorn the garment that is sent to cloth his nakedness,
if mercy shall be Thought to merit hate, Because it is the highest mercy, what then shall oblige? The poor man does not scorn the garment that is sent to cloth his nakedness,
or the food that is bestow'd upon his croaking, clinging bowels, tho the very almes betoken and discover the necessity, he hath yet no malice to his Benefactor therefore:
or the food that is bestowed upon his croaking, clinging bowels, though the very alms betoken and discover the necessity, he hath yet no malice to his Benefactor Therefore:
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but he that shall attemt an application to the vice, which is the cause of all this, to remove which is the onely possible way to secure from relapses,
but he that shall attempt an application to the vice, which is the cause of all this, to remove which is the only possible Way to secure from relapses,
But how irksom however such conversations are, as by admonitions, or whatever other methods aim at the recovery of Sinners, they are the onely conversations with them that can be justified.
But how irksome however such conversations Are, as by admonitions, or whatever other methods aim At the recovery of Sinners, they Are the only conversations with them that can be justified.
'Tis onely the opportunity and the design and hope of doing good to Sinners, by reforming them, that can make familiar converse with them excusable and lawful;
It's only the opportunity and the Design and hope of doing good to Sinners, by reforming them, that can make familiar converse with them excusable and lawful;
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and by consequence with open Sinners, which might give occasion to this question of the Pharisees, since St Peter tells Cornelius Acts 10. 28. Ye know, that it is an unlawful thing for a man, that is a Jew, to keep company,
and by consequence with open Sinners, which might give occasion to this question of the Pharisees, since Saint Peter tells Cornelius Acts 10. 28. You know, that it is an unlawful thing for a man, that is a Jew, to keep company,
and our Savior, when he would prescribe the distance, which his censures were to make men keep, from any refractory Sinner, words it, let him be unto thee as an Heathen or a Publican, as supposing they were not to company with those;
and our Saviour, when he would prescribe the distance, which his censures were to make men keep, from any refractory Sinner, words it, let him be unto thee as an Heathen or a Publican, as supposing they were not to company with those;
and in the Text he also reckons the observance of that distance from all Sinners as a duty, calls it Sacrifice, and justifies his doing otherwise by this plea onely, that he came to them to call them to repentance.
and in the Text he also reckons the observance of that distance from all Sinners as a duty, calls it Sacrifice, and Justifies his doing otherwise by this plea only, that he Come to them to call them to Repentance.
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and as not for these, so not for any one, since reproofs and admonitions have bin the duty of every person from the beginnings of Religion Lev. 19. 17. Thou shalt not hate thy brother in thine heart:
and as not for these, so not for any one, since reproofs and admonitions have been the duty of every person from the beginnings of Religion Lev. 19. 17. Thou shalt not hate thy brother in thine heart:
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and sit not by a woman &c. so that merely to converse with these sollicitations to sin is the breach of commands, which commands if they should be onely methods of security, not rules of express duty,
and fit not by a woman etc. so that merely to converse with these solicitations to since is the breach of commands, which commands if they should be only methods of security, not rules of express duty,
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or else will allow me, by thrusting my self thus into temtations, to lay violent hands upon sin and destruction, who commands me to cut off my hand rather then touch vice.
or Else will allow me, by thrusting my self thus into temptations, to lay violent hands upon since and destruction, who commands me to Cut off my hand rather then touch vice.
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sure he suppos'd we would be willing of our selves to divorce and tear our selves from the allurements and occasions, who thought it unnecessary to prescribe such easy remedies as to avoid them,
sure he supposed we would be willing of our selves to divorce and tear our selves from the allurements and occasions, who Thought it unnecessary to prescribe such easy remedies as to avoid them,
and requires of us, that when the allurements shall surprize, or force themselves upon our senses, we tear out the organ rather then yeild and be overcome.
and requires of us, that when the allurements shall surprise, or force themselves upon our Senses, we tear out the organ rather then yield and be overcome.
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Or he thought at least, that altho the companions of my vices are grown dearer to me then mine own eies, their converse more useful and more necessary to my satisfaction then my hand or foot is to me,
Or he Thought At least, that although the Sodales of my vices Are grown Dearer to me then mine own eyes, their converse more useful and more necessary to my satisfaction then my hand or foot is to me,
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yet to pluck out, cut off, and cast all from me. But were I proof against temtation, and perfectly secure from the contagion of such conversation, yet 'tis
yet to pluck out, Cut off, and cast all from me. But were I proof against temptation, and perfectly secure from the contagion of such Conversation, yet it's
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To sit and see vertue not onely violated and deflour'd with loose unclean discourses, but like Thamar then thrust out of doors, despis'd, Religion scoft, and turn'd in ridicule;
To fit and see virtue not only violated and deflowered with lose unclean discourses, but like Tamar then thrust out of doors, despised, Religion scoffed, and turned in ridicule;
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all that is Holy laugh'd at and profan'd, and Gods Lawes vilifi'd, his Word burlesqu'd and droll'd upon, his Name blasphem'd and himself raill'd, curst, renounc't, yea and deni'd a being;
all that is Holy laughed At and profaned, and God's Laws vilified, his Word burlesqued and drolled upon, his Name blasphemed and himself railed, cursed, renounced, yea and denied a being;
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but to sit patient without any least sense of resentment, as one that had not any least concern for God Almighty's honor or his being, is ingratitude to such a bulk and brutishness of guilt,
but to fit patient without any least sense of resentment, as one that had not any least concern for God Almighty's honour or his being, is ingratitude to such a bulk and brutishness of guilt,
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as their Laws assure us in their Talmud. Yea we find the Courtiers in Isaiah 36. 22. coming with their cloths rent to King Hezekiah, to report the words of Rabshakeh an Alien, who but in a message from his own King had spoken sleightly of their God;
as their Laws assure us in their Talmud. Yea we find the Courtiers in Isaiah 36. 22. coming with their clothes rend to King Hezekiah, to report the words of Rabshakeh an Alien, who but in a message from his own King had spoken slightly of their God;
Therefore every man, unless he do design to quarrel purposely, does think himself bound to forbear offences of such kind in company, where any one's oblig'd in honor,
Therefore every man, unless he do Design to quarrel purposely, does think himself bound to forbear offences of such kind in company, where any one's obliged in honour,
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Now tho it were prodigious insolence to urge in parallel to this, that it should seem that God Almighty is not thought so much a friend to any, none have such relation to him,
Now though it were prodigious insolence to urge in parallel to this, that it should seem that God Almighty is not Thought so much a friend to any, none have such Relation to him,
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or if that be judg'd unmannerly by the Sword-men, yet at leastwise by uneasiness and by withdrawing to assure them, that we cannot bear the hearing it.
or if that be judged unmannerly by the Swordmen, yet At leastwise by uneasiness and by withdrawing to assure them, that we cannot bear the hearing it.
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and now not to excuse this by a plea, that since men have bin deaf to all addresses from this place, that have bin made unto them, 'tis time to change the method;
and now not to excuse this by a plea, that since men have been deaf to all Addresses from this place, that have been made unto them, it's time to change the method;
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but to say for our selves when human wisdom cannot find expedients for us, and our distresses are beyond the succors of their power or their counsel, 'tis fit then to betake our selves to God, to plead with the Lord, and never let him rest;
but to say for our selves when human Wisdom cannot find expedients for us, and our Distresses Are beyond the succors of their power or their counsel, it's fit then to betake our selves to God, to plead with the Lord, and never let him rest;
yet this is easily reconcil'd, they think upon her stones, indeed with sorrow for, acknowledgments of their demerits, which did call down this calamitous condition,
yet this is Easily reconciled, they think upon her stones, indeed with sorrow for, acknowledgments of their demerits, which did call down this calamitous condition,
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and being passionately thus affected with the sense of it, they willingly receive, contentedly and cheerfully accept this punishment of their iniquity, this return of their demerits NONLATINALPHABET:
and being passionately thus affected with the sense of it, they willingly receive, contentedly and cheerfully accept this punishment of their iniquity, this return of their demerits:
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3. That when the Sons of Sion are affected towards her as the Text expresses, then is usually Gods season for deliverance, his time of mercy and of shewing favor,
3. That when the Sons of Sion Are affected towards her as the Text Expresses, then is usually God's season for deliverance, his time of mercy and of showing favour,
First of the Stones of Sion, and those in the dust. Sion was, we know, either the City of the King, where there was the seat of Judgment, the thrones of the house of David, Psalm 122. 5. or else it was the mountain of the Lords house;
First of the Stones of Sion, and those in the dust. Sion was, we know, either the city of the King, where there was the seat of Judgement, the thrones of the house of David, Psalm 122. 5. or Else it was the mountain of the lords house;
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or else mystically, in that sense they often have in Scripture, which sais, we as lively stones are all built up a Spiritual house. 1 Pet. 2. 5. 1. The stones of Sion the material Sanctuary in the dust the Psalmist thought an object for so much pity, that some Psalms are but the Liturgies of his pious resentments upon that occasion.
or Else mystically, in that sense they often have in Scripture, which Says, we as lively stones Are all built up a Spiritual house. 1 Pet. 2. 5. 1. The stones of Sion the material Sanctuary in the dust the Psalmist Thought an Object for so much pity, that Some Psalms Are but the Liturgies of his pious resentments upon that occasion.
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lift up thy feet, that thou maist utterly destroy every Enimy, which hath don evil in thy Sanctuary, Thine Adversaries roar in the midst of thy Congregations,
lift up thy feet, that thou Mayest utterly destroy every Enemy, which hath dONE evil in thy Sanctuary, Thine Adversaries roar in the midst of thy Congregations,
but the very ruins were disquieted, the rubbish troubled, and the stones and dust suffer'd a deportation, us'd as if men thought with them to build a Sanctuary for those Sins that demolisht them,
but the very ruins were disquieted, the rubbish troubled, and the stones and dust suffered a deportation, used as if men Thought with them to built a Sanctuary for those Sins that demolished them,
and when his table was remov'd, his entertainment too was laid aside, and the Sacrament become as desolate as the Altar, Gods houses & his mysteries too in the dust, God did arise. I cannot chuse but see that we have no such object of resentment now,
and when his table was removed, his entertainment too was laid aside, and the Sacrament become as desolate as the Altar, God's houses & his Mysteres too in the dust, God did arise. I cannot choose but see that we have no such Object of resentment now,
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but how much farther off it is from being thus at this time, and how much less apposite to our condition at this present, the discourse is so much greater demonstration of what my Text affirms, that when Gods honor is affronted thus,
but how much farther off it is from being thus At this time, and how much less apposite to our condition At this present, the discourse is so much greater demonstration of what my Text affirms, that when God's honour is affronted thus,
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an holy life is superstructed, be not onely in St Peters words a lively stone, but in St Pauls a Temple, yet more properly the whole community of Christians is in Scripture represented to us as the body of a building.
an holy life is superstructed, be not only in Saint Peter's words a lively stone, but in Saint Paul's a Temple, yet more properly the Whole community of Christians is in Scripture represented to us as the body of a building.
Jesus Christ himself being the chief corner stone, in whom all the building fitly fram'd together groweth up a holy Temple in the Lord, in whom ye also are built up together for an habitation of God thro the Spirit.
jesus christ himself being the chief corner stone, in whom all the building fitly framed together grows up a holy Temple in the Lord, in whom you also Are built up together for an habitation of God through the Spirit.
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Eph. 2. 20, 21, 22. The ends for which 'tis call'd so, seem indeed more lively represented in the parallel resemblance of a natural body Rom. 12. 1 Cor. 12. 12. and that body the body of Christ Eph. 1. 23. or that of which he is the head Col. 1. 18. from which all Christians do receive their life and motion, their increase and strength, no otherwise then as they are united and tied by joints and nerves to one another and that head Eph. 4. 16. and have all one Spirit also 1 Cor. 12. 13. Of all which expressions as one end is to enforce such unity in the profession of their faith,
Ephesians 2. 20, 21, 22. The ends for which it's called so, seem indeed more lively represented in the parallel resemblance of a natural body Rom. 12. 1 Cor. 12. 12. and that body the body of christ Ephesians 1. 23. or that of which he is the head Col. 1. 18. from which all Christians do receive their life and motion, their increase and strength, no otherwise then as they Are united and tied by Joints and nerves to one Another and that head Ephesians 4. 16. and have all one Spirit also 1 Cor. 12. 13. Of all which expressions as one end is to enforce such unity in the profession of their faith,
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and communion in Gods public worship among Christians, as there is unity and communion between the several parts of one same person, that their union in it should be so strict, that all their assemblies for it should make but one body with one spirit;
and communion in God's public worship among Christians, as there is unity and communion between the several parts of one same person, that their Union in it should be so strict, that all their assemblies for it should make but one body with one Spirit;
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so another end is to assure that as in one same body there are several parts for several uses, without which it could not be an organiz'd, complete animal body,
so Another end is to assure that as in one same body there Are several parts for several uses, without which it could not be an organized, complete animal body,
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St Paul from that Analogy deducing a necessity of several parts, and their subordination also in that 1 Cor. 12. v. 28. and accordingly, saith he, God hath set several orders, first Apostles, after Prophets, Teachers, helps or ministerial offices, and governments; without which governments and which diversity 'tis as impossible it can subsist,
Saint Paul from that Analogy deducing a necessity of several parts, and their subordination also in that 1 Cor. 12. v. 28. and accordingly, Says he, God hath Set several order, First Apostles, After prophets, Teachers, helps or ministerial Offices, and governments; without which governments and which diversity it's as impossible it can subsist,
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all assum'd all, seiz'd the offices, usurpt the powers, executed all the ministeries, all subordination was demolisht, order broken, Governments under foot, the stones of the Sanctuary pour'd out in the top of every street, as Jeremy laments;
all assumed all, seized the Offices, usurped the Powers, executed all the ministeries, all subordination was demolished, order broken, Governments under foot, the stones of the Sanctuary poured out in the top of every street, as Jeremiah laments;
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and the Priesthood and the Fathers of it, the the whole life, with all its offices and powers dying, almost all that could continue it being laid in the dust,
and the Priesthood and the Father's of it, the the Whole life, with all its Offices and Powers dying, almost all that could continue it being laid in the dust,
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And when things were dispos'd thus, then at once to break down all the poor remainders, he that takes his place to whom Christ said, Thou art Peter, and on this rock I will build my Church, who yet,
And when things were disposed thus, then At once to break down all the poor remainders, he that Takes his place to whom christ said, Thou art Peter, and on this rock I will built my Church, who yet,
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as not content to thrust Christ out from being the alone foundation, then which none can lay another true one 1 Cor. 3. 11. would be the chief head stone in the corner also, on which whosoever should fall, shall be broken;
as not content to thrust christ out from being the alone Foundation, then which none can lay Another true one 1 Cor. 3. 11. would be the chief head stone in the corner also, on which whosoever should fallen, shall be broken;
but on whosoever it shall fall, it will grind him to powder Matth. 21. 44. He, I say, in confifidence of that success attemts this on the Reformation,
but on whosoever it shall fallen, it will grind him to powder Matthew 21. 44. He, I say, in confifidence of that success attempts this on the Reformation,
For in Gods name, under the Autority of Religion, with the greatest Sacredness that can be, they contrive the bloudiest, most irreligious, most inhumane murders, treasons & assassinations imaginable, make the holy Eucharist the bond of their confederacy in those so tremendous villanies, Christ's bloud becomes the very obligation both to commit, & not confess them;
For in God's name, under the authority of Religion, with the greatest Sacredness that can be, they contrive the bloodiest, most irreligious, most inhumane murders, treasons & assassinations imaginable, make the holy Eucharist the bound of their confederacy in those so tremendous villainies, Christ's blood becomes the very obligation both to commit, & not confess them;
Now what security or guard can mankind have against such, whom no ties of Religion or humanity have any force on? Whether these be the doctrines of their Church,
Now what security or guard can mankind have against such, whom no ties of Religion or humanity have any force on? Whither these be the doctrines of their Church,
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yet such dispensations might be intercepted, as those were in 1580. and brought to King James in Scotland, and so might discover plots if they were us'd to give them in all such occasions:
yet such dispensations might be intercepted, as those were in 1580. and brought to King James in Scotland, and so might discover plots if they were used to give them in all such occasions:
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and who was their constant adversary, Father William Chrichton, who had somtime bin the Rector of the Jesuits at Lyons and came thither with Dunblain, sollicited one Bruce, who also had bin brought up by the Jesuits, and who was the Spanish Agent then imploi'd for ships there (which that Duke intended should be join'd with,
and who was their constant adversary, Father William Chrichton, who had sometime been the Rector of the Jesuits At Lyons and Come thither with dunblain, solicited one Bruce, who also had been brought up by the Jesuits, and who was the Spanish Agent then employed for ships there (which that Duke intended should be joined with,
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as if they thought the vertue of their Sacrament were such, as that when men confess'd themselves of their intended villanies, it absolv'd them of them e're they did them,
as if they Thought the virtue of their Sacrament were such, as that when men confessed themselves of their intended villainies, it absolved them of them ever they did them,
Yea more, if they should discover or confess ought tho dying, then that vertue of the Sacrament retir'd, the absolution became void & unuseful, the Sins recoil'd upon them, of which otherwise it made them innocent, which gives them confidence on their Salvation at the point of death to deny matters of known fact, which 'tis not imaginable that they could do on any other, save on that account.
Yea more, if they should discover or confess ought though dying, then that virtue of the Sacrament retired, the absolution became void & unuseful, the Sins recoiled upon them, of which otherwise it made them innocent, which gives them confidence on their Salvation At the point of death to deny matters of known fact, which it's not imaginable that they could do on any other, save on that account.
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And that it is so, I have one irrefragable instance of one executed lately for a murder of that kind in Ireland, which is assur'd by persons of best credit in that Nation, who tho upon flagrant evidence condemn'd, deni'd the fact at his death on his Salvation with deep execrations as he at the place of execution went to be turn'd off;
And that it is so, I have one irrefragable instance of one executed lately for a murder of that kind in Ireland, which is assured by Persons of best credit in that nation, who though upon flagrant evidence condemned, denied the fact At his death on his Salvation with deep execrations as he At the place of execution went to be turned off;
for having with such desperate execrations deni'd his own deliberate fact, and renounc'd his Salvation, he openly acknowledg'd the falsity of his former asseverations,
for having with such desperate execrations denied his own deliberate fact, and renounced his Salvation, he openly acknowledged the falsity of his former asseverations,
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and blessing God for giving him those moments by so strange a way to disburthen himself of such deliberate wilful perjury, declar'd that his Confessor,
and blessing God for giving him those moments by so strange a Way to disburthen himself of such deliberate wilful perjury, declared that his Confessor,
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Since Pius the V. Bull, it was observ'd there never past four years all Queen Elizabeths reign without a most pernicious plot for the subversion of the State and Church;
Since Pius the V. Bull, it was observed there never passed four Years all Queen Elizabeths Reign without a most pernicious plot for the subversion of the State and Church;
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& the same Sacraments administred to the same purposes. And just as they, somtimes designing open force, & somtimes private treasons & assassinations;
& the same Sacraments administered to the same Purposes. And just as they, sometimes designing open force, & sometimes private treasons & assassinations;
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but in opposition to the Magistrates and Governors and Kings, against whom he promis'd them to justify and bear them out, they preach'd it. I allow too
but in opposition to the Magistrates and Governors and Kings, against whom he promised them to justify and bear them out, they preached it. I allow too
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2. That he autoriz'd and gave right to Christians, as such, to assemble for Gods Worship and Service according to the rule of his Religion, whatever prohibition, threats,
2. That he authorized and gave right to Christians, as such, to assemble for God's Worship and Service according to the Rule of his Religion, whatever prohibition, Treats,
Accordingly the Apostles and their Converts did so, and St Paul gives it in charge to the Hebrews not to forbear doing so for any fear or suffering whatsoever, not forsaking the assembling of your selves together,
Accordingly the Apostles and their Converts did so, and Saint Paul gives it in charge to the Hebrews not to forbear doing so for any Fear or suffering whatsoever, not forsaking the assembling of your selves together,
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for all must have a right to do their duty, and accordingly the Christians of the first Ages did meet for Gods Worship against all the edicts, all the persecutions of the Heathen Emperors. But
for all must have a right to do their duty, and accordingly the Christians of the First Ages did meet for God's Worship against all the edicts, all the persecutions of the Heathen Emperor's. But
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Now himself so renounc'd all pretence to any Secular interest or power, practis•d such obedience to his Governors tho most unjust, taught such subjection to all in Authority whether good or bad, Patrons or Enemies to the Religion, nursing Fathers to his Followers or Slaughtermen and Executioners;
Now himself so renounced all pretence to any Secular Interest or power, practis•d such Obedience to his Governors though most unjust, taught such subjection to all in authority whither good or bad, Patrons or Enemies to the Religion, nursing Father's to his Followers or Slaughtermen and Executioners;
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and much more of Princes, that it is impossible that companies of such men, that is, of such Christians, such to whom alone Christ gives the privilege of meeting, can create a danger or a jealousy in any State:
and much more of Princes, that it is impossible that companies of such men, that is, of such Christians, such to whom alone christ gives the privilege of meeting, can create a danger or a jealousy in any State:
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men that must indeed assemble, but must not resist, act, or contrive against their Governors, but die, if they and laws will have it so, for that their meeting. So the Primitive Christians did:
men that must indeed assemble, but must not resist, act, or contrive against their Governors, but die, if they and laws will have it so, for that their meeting. So the Primitive Christians did:
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But men whose Principles or former practices upon their principles have any thing that tends to sedition in them, especially if they have us'd such meetings to foment it;
But men whose Principles or former practices upon their principles have any thing that tends to sedition in them, especially if they have used such meetings to foment it;
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or tho they did not that, the other also, till they can give such security as will satisfy the state, of which the State is to judg, can no more by their Christian birth-right, by Christs whether grant or injunction of assembling for Gods Worship, claim a privilege of such assemblies,
or though they did not that, the other also, till they can give such security as will satisfy the state, of which the State is to judge, can no more by their Christian birthright, by Christ whither grant or injunction of assembling for God's Worship, claim a privilege of such assemblies,
then notoriously sinful, scandalous Christians, or then open Heretics can by vertue of that same injunction claim the privilege of the public Assemblies till they satisfy the Church:
then notoriously sinful, scandalous Christians, or then open Heretics can by virtue of that same injunction claim the privilege of the public Assemblies till they satisfy the Church:
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He did not by requiring such assemblies for religious Worship mean to weaken the security of Governments, which his Religion is above all other institutions fram'd to settle and establish:
He did not by requiring such assemblies for religious Worship mean to weaken the security of Governments, which his Religion is above all other institutions framed to settle and establish:
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which therefore by the grant of Christs Religion, as well as by a right inherent in their office, Governors may take care to provide for by restraints of that kind, not at all examining mens pretension,
which Therefore by the grant of Christ Religion, as well as by a right inherent in their office, Governors may take care to provide for by restraints of that kind, not At all examining men's pretension,
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so far as they abet such Principles, or have ever shew'd themselves in prosecution of them,) but Romanists for instance at the present, who by all ways of assurance have convinc'd the world, the most destructive Tenets, to government most abhorrent from the state of Christianity, are their Principles, & their Faith;
so Far as they abet such Principles, or have ever showed themselves in prosecution of them,) but Romanists for instance At the present, who by all ways of assurance have convinced the world, the most destructive Tenets, to government most abhorrent from the state of Christianity, Are their Principles, & their Faith;
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Since they therefore know themselves incapable of claming Toleration by the Laws of Christianity, we can interpret them to mean no other thing by claming and endeavoring it,
Since they Therefore know themselves incapable of claiming Toleration by the Laws of Christianity, we can interpret them to mean no other thing by claiming and endeavouring it,
but to get more opportunities to destroy the Government both of Church and State, to widen and to make more breaches in the gaping, tottering walls of Sion, tumble down her stones into the dust,
but to get more opportunities to destroy the Government both of Church and State, to widen and to make more Breaches in the gaping, tottering walls of Sion, tumble down her stones into the dust,
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to contrive for parties and widen their own interests, and the breaches of the Government; the outcry for liberty ending alwaies in its denial of it to all besides themselves.
to contrive for parties and widen their own interests, and the Breaches of the Government; the outcry for liberty ending always in its denial of it to all beside themselves.
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Such is our prospect of the stones of Sion; it looks fatal, but it hath this Argument of comfort in it, that when Sion is in this condition that it is usually Gods time of mercy and of shewing favor,
Such is our prospect of the stones of Sion; it looks fatal, but it hath this Argument of Comfort in it, that when Sion is in this condition that it is usually God's time of mercy and of showing favour,
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That this is ordinarily Gods time of appearing to shew mercy, is notorious from Davids challenging his aids elsewhere upon the same account Psal. 119. 126. It is time for thee, Lord, to work, or it is time for Thee to put to thine hand, for they have made void thy Law.
That this is ordinarily God's time of appearing to show mercy, is notorious from Davids challenging his aids elsewhere upon the same account Psalm 119. 126. It is time for thee, Lord, to work, or it is time for Thee to put to thine hand, for they have made void thy Law.
The Prophet speaks of men, as apt to sacrifice to their net, and burn incense to their drag with which they catch, ascribing their successes to themselves.
The Prophet speaks of men, as apt to sacrifice to their net, and burn incense to their drag with which they catch, ascribing their Successes to themselves.
and they do catch, strait one of them crieth out, it is the Lord. When out of a desperate condition of affairs we see hope drawn, we know it is the day spring from on high.
and they do catch, strait one of them cries out, it is the Lord. When out of a desperate condition of affairs we see hope drawn, we know it is the day spring from on high.
yet surely while the trial and the letters of the late apostate busy Factor for the party remain upon record, it will be manifest as the light, that there was a practice and endeavor to subvert the present establishment in Church and State,
yet surely while the trial and the letters of the late apostate busy Factor for the party remain upon record, it will be manifest as the Light, that there was a practice and endeavour to subvert the present establishment in Church and State,
and to disappoint their dire attemts, there is ground to hope, because it always was the ordinary method of his working, making the day of Extremity the day of Salvation.
and to disappoint their dire attempts, there is ground to hope, Because it always was the ordinary method of his working, making the day of Extremity the day of Salvation.
and their Religion, and their Worship differ'd from those of all people, NONLATINALPHABET, saith Josephus, and that were still occasions to embroile the State;
and their Religion, and their Worship differed from those of all people,, Says Josephus, and that were still occasions to embroil the State;
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whereupon the King allows him to make what declarations he shall please against them, and signs an Edict to his Governors and his Lieutenants for the massacring the whole Nation ▪ which might easily be don, the Jews then being in captivity, and mixt among them.
whereupon the King allows him to make what declarations he shall please against them, and Signs an Edict to his Governors and his Lieutenants for the massacring the Whole nation ▪ which might Easily be dONE, the jews then being in captivity, and mixed among them.
but as one acquainted with Gods methods Mordecai does answer her, think not with thy self, that thou shalt escape in the Kings house more then all the Jews;
but as one acquainted with God's methods Mordecai does answer her, think not with thy self, that thou shalt escape in the Kings house more then all the jews;
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for if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place, (here is a pregnant instance of the assurance of my text) but thou and thy fathers house shall be destroi'd.
for if thou altogether holdest thy peace At this time, then shall there enlargement and deliverance arise to the jews from Another place, (Here is a pregnant instance of the assurance of my text) but thou and thy Father's house shall be destroyed.
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I mean, when throout that Nation their Religion was so persecuted, that it was almost extinct, false Heathen worship planted in its place, possessed the Temple and the Sanctuary,
I mean, when throout that nation their Religion was so persecuted, that it was almost extinct, false Heathen worship planted in its place, possessed the Temple and the Sanctuary,
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and almost the whole Nation, God stirs up the Spirit of the Maccabbees, & on that day three years that all was profan'd, ' was again purified and they deliver'd.
and almost the Whole nation, God stirs up the Spirit of the Maccabees, & on that day three Years that all was profaned, ' was again purified and they Delivered.
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and their Faith commended Hebr. 11. least these should misguide men, it may be seasonable to declare that it is plain Antiochus Epiphanes, altho he call that land his Kingdom, was not then their rightful King:
and their Faith commended Hebrew 11. lest these should misguide men, it may be seasonable to declare that it is plain Antiochus Epiphanes, although he call that land his Kingdom, was not then their rightful King:
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for after Alexanders death, the first that got possession of it, was the King of Egypt. It was after violently taken indeed from him by the King of Syria, & the Jews gave up themselves to the protection of Antiochus the Great;
for After Alexanders death, the First that god possession of it, was the King of Egypt. It was After violently taken indeed from him by the King of Syria, & the jews gave up themselves to the protection of Antiochus the Great;
and he is by Grotius made the very man, that typ'd out Christ, and was seen by the Prophet in Isaiah 63. Who is he that cometh from Edom, with dyed garments from Bozra? to which he makes Judas Maccabeus answer, I that defend Gods Worship and the true Religion, against Antiochus and all his power,
and he is by Grotius made the very man, that typed out christ, and was seen by the Prophet in Isaiah 63. Who is he that comes from Edom, with died garments from Bozrah? to which he makes Judas Maccabeus answer, I that defend God's Worship and the true Religion, against Antiochus and all his power,
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Once more, when Caius Emperor of Rome had sent Petronius into Syria, charging him to make war on the Jews, and by all utmost force to make thew condescend to let his image, the statue of himself I mean, be set up in their Temple at Jerusalem: the Jews when he came into Syria to their Country, met him several thousands, several times with supplications and entreaties to divert him,
Once more, when Caius Emperor of Room had sent Petronius into Syria, charging him to make war on the jews, and by all utmost force to make thew condescend to let his image, the statue of himself I mean, be Set up in their Temple At Jerusalem: the jews when he Come into Syria to their Country, met him several thousands, several times with supplications and entreaties to divert him,
Doing this often, and in multitudes, Petronius askt them whether they did mean on that account to fight with Caesar, and make war against him, they repli'd they would not fight,
Doing this often, and in Multitudes, Petronius asked them whither they did mean on that account to fight with Caesar, and make war against him, they replied they would not fight,
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but Caius answers that his letter with another, which commands Petronius, for the punishment of his not executing his commands, to kill himself, resolving also to exterminate the Nation:
but Caius answers that his Letter with Another, which commands Petronius, for the punishment of his not executing his commands, to kill himself, resolving also to exterminate the nation:
yet in a cause, wherein they were resolv'd to suffer any thing rather then disobey Gods Law so grossly, he was pleas'd to spare them, and continue to preserve them.
yet in a cause, wherein they were resolved to suffer any thing rather then disobey God's Law so grossly, he was pleased to spare them, and continue to preserve them.
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As for the Christians, I might instance in the care God took soon after most expressely and miraculously to call them all out of Jerusalem, when the Romans were preparing to sit down before it,
As for the Christians, I might instance in the care God took soon After most expressly and miraculously to call them all out of Jerusalem, when the Romans were preparing to fit down before it,
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It might be a more parallel instance to the genius of these later ages, should I name that of the Arrians, men that were the first that ever drew the sword of persecution against their fellow Christians;
It might be a more parallel instance to the genius of these later ages, should I name that of the Arians, men that were the First that ever drew the sword of persecution against their fellow Christians;
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NONLATINALPHABET was their petition to Constantius, a copy which the Church of Rome hath long writ after, with the bloud of those that differ from them.
was their petition to Constantius, a copy which the Church of Room hath long writ After, with the blood of those that differ from them.
& lastly Theodosius restor'd them and establisht all. And tho afterwards God let the Goths continue both the heresy, and somtimes the persecution,
& lastly Theodosius restored them and established all. And though afterwards God let the Gothis continue both the heresy, and sometimes the persecution,
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And if we look upon the low condition of our Sion together with these instances of Gods procedure, may we not take confidence to hope, that the appointed time is come? For is it not time for Thee to arise, O Lord,
And if we look upon the low condition of our Sion together with these instances of God's procedure, may we not take confidence to hope, that the appointed time is come? For is it not time for Thee to arise, Oh Lord,
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when thy resting place is destroying? And thou, O Christ, who art the Rock on which the Church is built, is it not time for thee to awake, to rise, rebuke the Tempests, break the waves that break into thy Church,
when thy resting place is destroying? And thou, Oh christ, who art the Rock on which the Church is built, is it not time for thee to awake, to rise, rebuke the Tempests, break the waves that break into thy Church,
and threaten as if they would swallow all that's built on Thee, the Rock of Ages? It is most certainly, provided we have those affections, which the text sets down here,
and threaten as if they would swallow all that's built on Thee, the Rock of Ages? It is most Certainly, provided we have those affections, which the text sets down Here,
Levit. 26. From v. 14. to the end we find, that if they should arrive at that height to abhor Gods Statutes, break all his Commandments, merit all his curses,
Levit. 26. From v. 14. to the end we find, that if they should arrive At that height to abhor God's Statutes, break all his commandments, merit all his curses,
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yet if then they confess their iniquity, and their uncircumcized hearts be humbled, if then NONLATINALPHABET they accpt of willingly, contentedly receive the punishment of their iniquity v. 41. I will not case them away,
yet if then they confess their iniquity, and their uncircumcided hearts be humbled, if then they accpt of willingly, contentedly receive the punishment of their iniquity v. 41. I will not case them away,
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if her stones in the dust truly humble us into that dust, and make us from the heart acknowledg, Thou, O Lord, art just in all that is come upon, and hovers over us;
if her stones in the dust truly humble us into that dust, and make us from the heart acknowledge, Thou, Oh Lord, art just in all that is come upon, and hovers over us;
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for we have walkt unworthy of the opportunities thou hast afforded us, have bin unfruitful under the whole latitude of all thy working methods, the Kingdom of God hath had no Obedience, nothing but Rebellion from us,
for we have walked unworthy of the opportunities thou hast afforded us, have been unfruitful under the Whole latitude of all thy working methods, the Kingdom of God hath had no obedience, nothing but Rebellion from us,
and tis just it should be taken from us, be given to a Nation bringing forth the fruits thereof, and have our candlestic remov'd, since we hate light, our deeds are so evil.
and this just it should be taken from us, be given to a nation bringing forth the fruits thereof, and have our candlestic removed, since we hate Light, our Deeds Are so evil.
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'Tis just that we, who heapt our selves Teachers according to our factions and lusts, should be given up to strong delusions, have a lying Spirit in the mouth of our Prophets, Prophets that should daub with untemper'd mortar, such as never will cement the stones of Sion, or build up a Church;
It's just that we, who heaped our selves Teachers according to our factions and Lustiest, should be given up to strong delusions, have a lying Spirit in the Mouth of our prophets, prophets that should daub with untempered mortar, such as never will cement the stones of Sion, or built up a Church;
that we, who have debaucht the Reformation, should quite loose it. The present time does certainly suggest the practice, which is set aside for great humiliation,
that we, who have debauched the Reformation, should quite lose it. The present time does Certainly suggest the practice, which is Set aside for great humiliation,
& God also calls for mourning, & for stricter applications to him on behalf of Sion: and then they that do not answer all these calls by doing somthing more then ordinary do not think upon the stones of Sion, neither does it pity them to see her in the dust, 'tis certainly not time for God to arise in their behalf, they are sufficient to divert his preparations for her.
& God also calls for mourning, & for Stricter applications to him on behalf of Sion: and then they that do not answer all these calls by doing something more then ordinary do not think upon the stones of Sion, neither does it pity them to see her in the dust, it's Certainly not time for God to arise in their behalf, they Are sufficient to divert his preparations for her.
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and we resolve to humble our selves under thy correcting hand how sharp soever, and take pleasure in it too thus far, that dost shew by thy castising us thou hast not given us over as incorrgible,
and we resolve to humble our selves under thy correcting hand how sharp soever, and take pleasure in it too thus Far, that dost show by thy castising us thou hast not given us over as incorrgible,
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We had fatal experience how when once the building was disorder'd, the subordination broken, the Church offices and powers thrown down, on the one side Sion strait became like Babel, every one almost spoke a strange language,
We had fatal experience how when once the building was disordered, the subordination broken, the Church Offices and Powers thrown down, on the one side Sion strait became like Babel, every one almost spoke a strange language,
and the yet unsettled state of it is made great use of for the same intents, her stones are laid on purpose to be stones of stumbling and to give occasion of falling.
and the yet unsettled state of it is made great use of for the same intents, her stones Are laid on purpose to be stones of stumbling and to give occasion of falling.
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and since the Churches Ministeries and her Powers are cut so short, that they are not so effectual to the ends of their institution to work out a strict Christian life, as were to be wisht;
and since the Churches Ministeries and her Powers Are Cut so short, that they Are not so effectual to the ends of their Institution to work out a strict Christian life, as were to be wished;
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and since men are divided so by claims of several Churches, and by fearful expectations also, both the Coversations and the Faiths of men too are grown loose and dissolute:
and since men Are divided so by claims of several Churches, and by fearful Expectations also, both the Conversations and the Faiths of men too Are grown lose and dissolute:
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if when we see our Mother gasping, then to throw dirt at her, make her mouth her mouth be stopt with the reports of her ungodly offspring, the reproches of a pointing Scorner, that shall cry, see how her Sons behave themselves,
if when we see our Mother gasping, then to throw dirt At her, make her Mouth her Mouth be stopped with the reports of her ungodly offspring, the Reproaches of a pointing Scorner, that shall cry, see how her Sons behave themselves,
And truly'tis to be expected from the men that do pretend to have the pity and the sorrow that is due to their Mother, whom the powers of Hell seem arm'd against to ruin her,
And truly'tis to be expected from the men that do pretend to have the pity and the sorrow that is due to their Mother, whom the Powers of Hell seem armed against to ruin her,
and see how he effected it c. 9. after a most solemn fasting and confession and bemoaning, rather of their guilts then sufferings, in the 10th himself, the Princes,
and see how he effected it c. 9. After a most solemn fasting and Confessi and bemoaning, rather of their guilts then sufferings, in the 10th himself, the Princes,
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and the Priests and Levites, and he rest of all the People with their Wives, their Sons and Daughters that were come to understanding, entred into a curse and into an oath to walk in Gods Law,
and the Priests and Levites, and he rest of all the People with their Wives, their Sons and Daughters that were come to understanding, entered into a curse and into an oath to walk in God's Law,
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and to observe and do all the Commandments of the Lord our God, his Judgments and his Statutes, v. 29. Here was a cement would compact the Stones of Sion, the whole building against all assaults whatever, seat her in her perfect height and beauty.
and to observe and do all the commandments of the Lord our God, his Judgments and his Statutes, v. 29. Here was a cement would compact the Stones of Sion, the Whole building against all assaults whatever, seat her in her perfect height and beauty.
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but he that humbles himself daily in the dust in her confessions and Prayers, he who binds himself with such an obligation to worship and serve God faithfully, as she prescribes:
but he that humbles himself daily in the dust in her confessions and Prayers, he who binds himself with such an obligation to worship and serve God faithfully, as she prescribes:
this will help to raise her, make her visible in the lives of her Children; and when the dust of Sion shall have a more perfect Resurrection in this world,
this will help to raise her, make her visible in the lives of her Children; and when the dust of Sion shall have a more perfect Resurrection in this world,
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and this of Christ shall as his other body rise out of the earth, it will be comfortable to each one that put his hands to the repairs, that did but fit one stone to it, that would not let God rest till he had establisht our Jerusalem again a praise in the Earth.
and this of christ shall as his other body rise out of the earth, it will be comfortable to each one that put his hands to the repairs, that did but fit one stone to it, that would not let God rest till he had established our Jerusalem again a praise in the Earth.
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Then God almighty would be importun'd, prevail'd upon to put it in the hearts of those men, whose part 'tis to secure our Sion and repair her breaches, to build by a true line and level, make such an establishment as may be fitted not to the satisfying parties, factions, interests,
Then God almighty would be importuned, prevailed upon to put it in the hearts of those men, whose part it's to secure our Sion and repair her Breaches, to built by a true line and level, make such an establishment as may be fitted not to the satisfying parties, factions, interests,
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1. As the objects of that which a good conscience endeavors and means, an unblameable conversation in thos duties that look towards God, those of Devotion, Piety and Godliness;
1. As the objects of that which a good conscience endeavors and means, an unblameable Conversation in those duties that look towards God, those of Devotion, Piety and Godliness;
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and a conscience void of offence towards God and towards man is such an one as does not onely not offend God nor man, in that which God commands to be don to himself and to the neighbor,
and a conscience void of offence towards God and towards man is such an one as does not only not offend God nor man, in that which God commands to be dONE to himself and to the neighbour,
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but such also as doth not offend in what man, the lawful Governor, commands: for to these we must needs be subject, not only for wrath, but conscience sake.
but such also as does not offend in what man, the lawful Governor, commands: for to these we must needs be Subject, not only for wrath, but conscience sake.
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1. Having in word explain'd NONLATINALPHABET, I shall enquire what are those offences that must be remov'd in order to that state that's here describ'd;
1. Having in word explained, I shall inquire what Are those offences that must be removed in order to that state that's Here described;
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and having clear'd the conscience of those, 2dly view the latitude and extent of its obligation, see how it respects both God and man, both as the rules and objects of its acts,
and having cleared the conscience of those, 2dly view the latitude and extent of its obligation, see how it respects both God and man, both as the rules and objects of its acts,
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NONLATINALPHABET may be understood from the use of that word as 'tis taken either passively Phil. 1. 10. that ye may be NONLATINALPHABET without offence, not led into evil by mistakes of what is good, or any other color whatsoever;
may be understood from the use of that word as it's taken either passively Philip 1. 10. that you may be without offence, not led into evil by mistakes of what is good, or any other colour whatsoever;
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such a one as gives false information of duty, which either tells me that I may or must do that which God's law or some other law in force upon me saies I must not do,
such a one as gives false information of duty, which either tells me that I may or must do that which God's law or Some other law in force upon me Says I must not do,
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For first if this man act against his erring conscience, he sins, altho the Law of God do not make the act sin Rom. 14. 14. to him that esteemeth any thing unclean, to him it is unclean;
For First if this man act against his erring conscience, he Sins, although the Law of God do not make the act since Rom. 14. 14. to him that esteems any thing unclean, to him it is unclean;
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and that to such an height, that the man whose example wrought with any one to eat against the perswasion of his mind destroieth him v. 15. 'Tis therefore a destroying sin to do a thing against the express judgment of the mind.
and that to such an height, that the man whose Exampl wrought with any one to eat against the persuasion of his mind Destroyeth him v. 15. It's Therefore a destroying since to do a thing against the express judgement of the mind.
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'tis certain therefore every motion of the will to good or evil, consequently every good or evil action must be formally accounted such from good or evil things not in themselves,
it's certain Therefore every motion of the will to good or evil, consequently every good or evil actium must be formally accounted such from good or evil things not in themselves,
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And therefore St Paul saith what soever is not of faith, whatsoever is contrary to the persuasion or judgment of lawfulness, i. e. in other words, what is against conscience is sin. Conscience therefore is the rule from which it is sin to recede.
And Therefore Saint Paul Says what soever is not of faith, whatsoever is contrary to the persuasion or judgement of lawfulness, i. e. in other words, what is against conscience is since. Conscience Therefore is the Rule from which it is since to recede.
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if he do not know what God's Word requires, how then can he follow it against that which his conscience tells him God requires? and it is sure if the man should suspend his action,
if he do not know what God's Word requires, how then can he follow it against that which his conscience tells him God requires? and it is sure if the man should suspend his actium,
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The proofs are very pregnant Gen. 12. 17. Because of Sara Abraham's wife the Lord plagu'd Pharaoh with great plagues and all his house, namely those that had commended her before him v. 15. and so had contributed to the offence.
The proofs Are very pregnant Gen. 12. 17. Because of Sarah Abraham's wife the Lord plagued Pharaoh with great plagues and all his house, namely those that had commended her before him v. 15. and so had contributed to the offence.
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On the same account he plagu'd Abimelech Gen. 20. 17. altho in the 6 v. God saith, he knew Abimelech did it in the integrity of his heart, and tho Abimelech did plead the same to God, he did it innocently v. 5. yet in the 9. v. he expostulates with Abraham, what have I offended thee, that thou hast brought on me and on my Kingdom a great sin.
On the same account he plagued Abimelech Gen. 20. 17. although in the 6 v. God Says, he knew Abimelech did it in the integrity of his heart, and though Abimelech did plead the same to God, he did it innocently v. 5. yet in the 9. v. he expostulates with Abraham, what have I offended thee, that thou hast brought on me and on my Kingdom a great since.
Again St Paul affirms of his own nation Rom. 10. 2. that it was out of zeal to God and his Law they persevered in infidelity and opposition to Christs doctrins,
Again Saint Paul affirms of his own Nation Rom. 10. 2. that it was out of zeal to God and his Law they persevered in infidelity and opposition to Christ doctrines,
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And Christ saith of the same Jews John 16. 2. that the time would come, when they that kill'd his Apostles and Ministers should think they did God service, NONLATINALPHABET think they offer'd an oblation.
And christ Says of the same jews John 16. 2. that the time would come, when they that killed his Apostles and Ministers should think they did God service, think they offered an oblation.
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The error was so strong, it made the sin look like Religion and Attonement, yet that zeal and conscience was plagu'd with wrath that came upon them to the uttermost, even to an utter extirpation:
The error was so strong, it made the since look like Religion and Atonement, yet that zeal and conscience was plagued with wrath that Come upon them to the uttermost, even to an utter extirpation:
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or to restrain our selves to our Apostle, he saith of himself v. 1. of the foregoing chapter, I have liv'd in all good conscience before God until this day, and therefore when against Christ's reformation he defended the Mosaic Law,
or to restrain our selves to our Apostle, he Says of himself v. 1. of the foregoing chapter, I have lived in all good conscience before God until this day, and Therefore when against Christ's Reformation he defended the Mosaic Law,
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and persecuted the opposers of it, he did all out of a good mind, according to the dictates of his conscience, sincerely what he was perswaded that he ought to do;
and persecuted the opposers of it, he did all out of a good mind, according to the dictates of his conscience, sincerely what he was persuaded that he ought to do;
and now if conscience could excuse, here was enough of that, a good Conscience, and could his fiery persecutions by vertue of that conscience be christian'd holy Zeal? could his pure heart make his bloody hands undefil'd? Oh no! 'twas blasphemy, and persecution, and injury, for all 'twas conscience.
and now if conscience could excuse, Here was enough of that, a good Conscience, and could his fiery persecutions by virtue of that conscience be Christianized holy Zeal? could his pure heart make his bloody hands undefiled? O no! 'twas blasphemy, and persecution, and injury, for all 'twas conscience.
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since all facts are estimated cheifly by the heart that they proceed from, by the good or bad mind they are don with, that is, by the conscience of the doer;
since all facts Are estimated chiefly by the heart that they proceed from, by the good or bad mind they Are dONE with, that is, by the conscience of the doer;
unless first the conscience take up perswasions & give sentence without a sufficient inquisition, when there is the least appearance of a danger that 'tis plain such a perswasion may engage us in a state of sin, we must examin strictly,
unless First the conscience take up persuasions & give sentence without a sufficient inquisition, when there is the least appearance of a danger that it's plain such a persuasion may engage us in a state of since, we must examine strictly,
Especially 2dly if men have bin call'd on to consider, had the opportunity of means of conviction, such as God will judg sufficient in their circumstances,
Especially 2dly if men have been called on to Consider, had the opportunity of means of conviction, such as God will judge sufficient in their Circumstances,
and by such a constant series of Gods most immediate dispensations, as might give them just cause to believe it was their certain duty to adhere to it,
and by such a constant series of God's most immediate dispensations, as might give them just cause to believe it was their certain duty to adhere to it,
yet when God judg'd Christs works together with the Prophecies that went of him, had given a sufficient testimony to his Reformation, the Jews resisting that,
yet when God judged Christ works together with the Prophecies that went of him, had given a sufficient testimony to his Reformation, the jews resisting that,
or if, as 'tis most certain, they were leaven'd into aversation to Christs doctrine by their expectation of a pompous Messiah, his Religion did not serve their sensual ends, 'tis to be fear'd the same do's influence the more sincere and erring party of the Church of Rome; yet St. Paul also,
or if, as it's most certain, they were leavened into aversation to Christ Doctrine by their expectation of a pompous Messiah, his Religion did not serve their sensual ends, it's to be feared the same do's influence the more sincere and erring party of the Church of Room; yet Saint Paul also,
or incidental discontents and disobligation, reputation of a party, interest, design, if these or any sensuality tho but lurking indiscernably ( for the heart is deceitful above all things, who can know it? ) have given any tincture to the heart and pufft a passion into conscience,
or incidental discontents and disobligation, reputation of a party, Interest, Design, if these or any sensuality though but lurking indiscernibly (for the heart is deceitful above all things, who can know it?) have given any tincture to the heart and puffed a passion into conscience,
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so that while it errs it does ensnare the man, entangles him in a necessity of sinning, leads him into such labyrinths of guilt that whatsoever he does, he offends:
so that while it errs it does ensnare the man, entangles him in a necessity of sinning, leads him into such labyrinths of guilt that whatsoever he does, he offends:
and while he does not doubt, what temtation can he have to think of rectifying? especially if men are perswaded that their Conscience is directed by such Guides as cannot err.
and while he does not doubt, what temptation can he have to think of rectifying? especially if men Are persuaded that their Conscience is directed by such Guides as cannot err.
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and such other dreadful consequents as we must not remember, being dictated by conscience, undertaken on account of Religion were esteem'd the characteristics of a godly side;
and such other dreadful consequents as we must not Remember, being dictated by conscience, undertaken on account of Religion were esteemed the characteristics of a godly side;
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and the directions of much greater numbers, their Casuists, the rules and practice of their whole law, the determinations of particular and general Councils, make them not to be their doctrine,
and the directions of much greater numbers, their Casuists, the rules and practice of their Whole law, the determinations of particular and general Councils, make them not to be their Doctrine,
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and consequently all of them must judg it is impossible their Guide can err; how is it possible to prescribe means to rectify the errors of such Consciences?
and consequently all of them must judge it is impossible their Guide can err; how is it possible to prescribe means to rectify the errors of such Consciences?
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and err into them, should I mention one that's common to all of them, violating the Laws, disturbing the Peace of the Government, unhinging the constitution of it by illegal meetings to disseminate their principles,
and err into them, should I mention one that's Common to all of them, violating the Laws, disturbing the Peace of the Government, unhinging the constitution of it by illegal meetings to disseminate their principles,
I shall not tell these, that the Church no where gives a privilege to any to assemble not for Gods own worship, from whose principles or practices the State hath reason to expect commotions or sedition, the diminishing their secular Powers,
I shall not tell these, that the Church no where gives a privilege to any to assemble not for God's own worship, from whose principles or practices the State hath reason to expect commotions or sedition, the diminishing their secular Powers,
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Sure I am, there is no one word in the Gospel for it, and I leave all the mentioned parties, Popish or the other, to consider whether they have bin so innocent as not to be suspected justly? and would onely ask each party of them,
Sure I am, there is no one word in the Gospel for it, and I leave all the mentioned parties, Popish or the other, to Consider whither they have been so innocent as not to be suspected justly? and would only ask each party of them,
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and the statutes which restrain the liberties of the Recusants and the Dissenters are all just, those of them also that have sworn obedience to these statutes,
and the statutes which restrain the Liberties of the Recusants and the Dissenters Are all just, those of them also that have sworn Obedience to these statutes,
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and then, I am sure in conscience, and according to the very rules of all these men of liberty, those have a right to take away their wild and dangerous liberties,
and then, I am sure in conscience, and according to the very rules of all these men of liberty, those have a right to take away their wild and dangerous Liberties,
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because to do so is for them to act according to their conscience, or if they think (as 'tis not strange if they think contradictions) that they have a right in conscience to contend for this with Governors, who yet they acknowledg to have a right too to restrain their liberties, (since all,
Because to do so is for them to act according to their conscience, or if they think (as it's not strange if they think contradictions) that they have a right in conscience to contend for this with Governors, who yet they acknowledge to have a right too to restrain their Liberties, (since all,
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or how far Governments can properly secure themselves, if it be allow'd, which yet 'tis certain that they have a right to do against the clamorous pretences of all conscience whatsoever as to Church Laws:
or how Far Governments can properly secure themselves, if it be allowed, which yet it's certain that they have a right to do against the clamorous pretences of all conscience whatsoever as to Church Laws:
after the most dire and hateful treason ever hatch'd or thought of, were not, nor are suffer'd by the Guides of their conscience, by their Pastors neither their Supreme one nor their particular Confessors, to give assurance of their civil obedience and allegiance to their own Prince.
After the most dire and hateful treason ever hatched or Thought of, were not, nor Are suffered by the Guides of their conscience, by their Pastors neither their Supreme one nor their particular Confessors, to give assurance of their civil Obedience and allegiance to their own Prince.
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when as Lewis the 13th did design, and ask the advice of his Parliament, to make provision for his own safety and assurance of the Loialty of his Subjects by an Oath (a thing by Gods own People,
when as Lewis the 13th did Design, and ask the Advice of his Parliament, to make provision for his own safety and assurance of the Loyalty of his Subject's by an Oath (a thing by God's own People,
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since 'twas a Kingdom, practic'd) all the Clergy, those Directors of the consciences of that Nation, were so far from suffering it, that they made the King to cause the Parliament to raze out what of it was drawn and registred in their Journals, professing to his face that they would excommunicate all as Heretics that were against that Proposition, that the Pope could depose Kings.
since 'twas a Kingdom, practiced) all the Clergy, those Directors of the Consciences of that nation, were so Far from suffering it, that they made the King to cause the Parliament to raze out what of it was drawn and registered in their Journals, professing to his face that they would excommunicate all as Heretics that were against that Proposition, that the Pope could depose Kings.
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and if the sense of any sacred obligations, if the calamities of Church or State, that cry aloud bemoaning the effects of conscience thus let loose, call upon him to consider,
and if the sense of any sacred obligations, if the calamities of Church or State, that cry aloud bemoaning the effects of conscience thus let lose, call upon him to Consider,
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and at least suggest the duty of examining his conscience, then the NONLATINALPHABET here of the text, the exercises that are like to have an influence upon him, besides humble praier to Almighty God for a right judgment in all things, together with a hearty resolution not to suffer any principle or interest so to engage him to a practice or opinion,
and At least suggest the duty of examining his conscience, then the Here of the text, the exercises that Are like to have an influence upon him, beside humble prayer to Almighty God for a right judgement in all things, together with a hearty resolution not to suffer any principle or Interest so to engage him to a practice or opinion,
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but if in other things, what Law of man, what just subordination to Gods will is there for this action? For laws, not zeal do make the rules for Conscience:
but if in other things, what Law of man, what just subordination to God's will is there for this actium? For laws, not zeal do make the rules for Conscience:
for Conscience being nothing but a full perswasion, judgment, dictate that a thing is either duty under obligation, is according to a Law that does command it,
for Conscience being nothing but a full persuasion, judgement, dictate that a thing is either duty under obligation, is according to a Law that does command it,
or else such a thing I must forbear, it is a sin, absolutely unlawful, but truly I can bring no Law in force against it, sure I shall easily reject the clamors of this Conscience, for it talks contradictions:
or Else such a thing I must forbear, it is a since, absolutely unlawful, but truly I can bring no Law in force against it, sure I shall Easily reject the clamours of this Conscience, for it talks contradictions:
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for that is dogmatical and positive, and must have law, doctrines and grounds of probability; those onely make a doubt, the next offence I mean to name.
for that is dogmatical and positive, and must have law, doctrines and grounds of probability; those only make a doubt, the next offence I mean to name.
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An offence this, that whosoever stumbles at, does fall into the lowest pit, for he that doubteth, is damn'd if he eat Rom. 14. 23. Now the state of a doubting conscience is this, either the man in himself really believes the thing he does consult of is forbidden,
an offence this, that whosoever stumbles At, does fallen into the lowest pit, for he that doubteth, is damned if he eat Rom. 14. 23. Now the state of a doubting conscience is this, either the man in himself really believes the thing he does consult of is forbidden,
but yet seeing the example of some man he hath esteem for, or else hearing some good probable grounds to the contrary, does entertain some doubt whether it be so bad,
but yet seeing the Exampl of Some man he hath esteem for, or Else hearing Some good probable grounds to the contrary, does entertain Some doubt whither it be so bad,
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and cannot satisfy my self, in this case, if the man that doubts comply, without acquiring any satisfaction, do it merely too because he will not be obnoxious to the penalty of law, 'tis clear he does it with a doubting conscience, and so sins;
and cannot satisfy my self, in this case, if the man that doubts comply, without acquiring any satisfaction, do it merely too Because he will not be obnoxious to the penalty of law, it's clear he does it with a doubting conscience, and so Sins;
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but if he thus discourse, (which is the proper NONLATINALPHABET for such a conscience to remove this offence) I am sure God hath commanded me to obey the lawful commands of my lawful Superiors,
but if he thus discourse, (which is the proper for such a conscience to remove this offence) I am sure God hath commanded me to obey the lawful commands of my lawful Superiors,
Now if whatever the action be, as long as I know not certainly whether it be lawful or unlawful in it self, I shall have equal guilt in the refusal (altho there be no scandal or contemt) as I can fancy to my self in doing;
Now if whatever the actium be, as long as I know not Certainly whither it be lawful or unlawful in it self, I shall have equal guilt in the refusal (although there be no scandal or contempt) as I can fancy to my self in doing;
but from those whom God hath set over me, shall not the reasons and commands of my Superiors, the example of all those that are obedient, weigh as much with me as the opinion of some whom I think holy,
but from those whom God hath Set over me, shall not the Reasons and commands of my Superiors, the Exampl of all those that Are obedient, weigh as much with me as the opinion of Some whom I think holy,
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I doubt there may be sin in it, however I will do it, whereas this man that he may take the safest course to avoid sin, resolveth thus, merely for fear there may be guilt in my refusal, I do that which otherwise truly I would not do.
I doubt there may be since in it, however I will do it, whereas this man that he may take the Safest course to avoid since, resolves thus, merely for Fear there may be gilded in my refusal, I do that which otherwise truly I would not do.
I cannot pass by this reflection here, how there will come a time, when it shall be more tolerable for the erring or the doubting conscience, notwithstanding their sad consequences,
I cannot pass by this reflection Here, how there will come a time, when it shall be more tolerable for the erring or the doubting conscience, notwithstanding their sad consequences,
If actions lawful otherwise will make up an indictment to our condemnation, don but with a doubting mind, what guilt and what damnation is there in those that are undertaken against known command and present full conviction? that muster up and recollect all the forementioned guilts, which when they were divided, did make actions so ruining;
If actions lawful otherwise will make up an indictment to our condemnation, dONE but with a doubting mind, what guilt and what damnation is there in those that Are undertaken against known command and present full conviction? that muster up and recollect all the forementioned guilts, which when they were divided, did make actions so ruining;
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as his foul heats find objects, and by dishonesty and frauds serves covetousness, which is idolatry? They, who defy their conscience thus, are in the ready way to a reprobate sense, the last offence that I will name.
as his foul heats find objects, and by dishonesty and frauds serves covetousness, which is idolatry? They, who defy their conscience thus, Are in the ready Way to a Reprobate sense, the last offence that I will name.
There is no pains bestow'd upon the education of their childhood, they are made indeed to renounce the Devil, the evil Spirit is exorcis'd out of that hold he had of them on the account of being born children of wrath;
There is no pains bestowed upon the education of their childhood, they Are made indeed to renounce the devil, the evil Spirit is exorcised out of that hold he had of them on the account of being born children of wrath;
or to speak out of parable, there are no principles of virtue planted in them, no labor us'd to make impressions of Religion and the fear of God, the sense of duty, aversation to all vice;
or to speak out of parable, there Are no principles of virtue planted in them, no labour used to make impressions of Religion and the Fear of God, the sense of duty, aversation to all vice;
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We have this daily experience, that loosness in practice quickly grows into irreligion in heart, that they who with all might and main do long resist the power of Godliness, do at last proceed to cast off even the very form,
We have this daily experience, that looseness in practice quickly grows into irreligion in heart, that they who with all might and main do long resist the power of Godliness, do At last proceed to cast off even the very from,
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and they who would not receive the love of the truth, but did prefer the satisfaction of their humors, prejudices, passions, lusts before the doctrine of piety and virtue,
and they who would not receive the love of the truth, but did prefer the satisfaction of their humours, prejudices, passion, Lustiest before the Doctrine of piety and virtue,
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that such, I say, are given over to strong delusions to believe lies, even lies of so eternal unhappy a consequence as this, that virtue and religion are but emty names, that conscience is but prejudice:
that such, I say, Are given over to strong delusions to believe lies, even lies of so Eternal unhappy a consequence as this, that virtue and Religion Are but empty names, that conscience is but prejudice:
such are those St Paul describes 1 Tim. 4. 2. NONLATINALPHABET, men of branded consciences. Now we use to account that person infamous that's branded onely in his hand or forehead,
such Are those Saint Paul describes 1 Tim. 4. 2., men of branded Consciences. Now we use to account that person infamous that's branded only in his hand or forehead,
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and you will find some other characters upon them there, they depart from the faith, they give heed to seducing Spirits, lay out for a Religion that will give them hopes of safety tho they sin on,
and you will find Some other characters upon them there, they depart from the faith, they give heed to seducing Spirits, lay out for a Religion that will give them hope's of safety though they sin on,
and the whole progress of their wickedness you will find Rom. 1. from v. 18. because they hold the truth in unrighteousness, join'd impious lives with the profession of the true Religion, were vicious in despite of their own understandings, which told them, they should not be so;
and the Whole progress of their wickedness you will find Rom. 1. from v. 18. Because they hold the truth in unrighteousness, joined impious lives with the profession of the true Religion, were vicious in despite of their own understandings, which told them, they should not be so;
upon which great proficiency in guilt v. 24. God withdrew his grace, left them to the pursuit of all their foul desires, permetted them to break out into all reproachfull villanies, sins that were violences, contumelies to their nature;
upon which great proficiency in guilt v. 24. God withdrew his grace, left them to the pursuit of all their foul Desires, permetted them to break out into all reproachful villainies, Sins that were violences, Contumelies to their nature;
yea v. 28. because they acted perfectly against all notions they had of God, he gave them up to that abominable state of mind, to have no sense of guilt, to have a judgment so perverted,
yea v. 28. Because they acted perfectly against all notions they had of God, he gave them up to that abominable state of mind, to have no sense of guilt, to have a judgement so perverted,
and then see what a shole of consequents break in: from v. 29. feind vices, things that do not onely merit hell, but possess, enjoy, and make the place.
and then see what a shoal of consequents break in: from v. 29. fiend vices, things that do not only merit hell, but possess, enjoy, and make the place.
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but have pleasure in those that do them, do not onely favor themselves in the transgressions, (for to that men may have some temtation from the flesh) but to evince their understandings are debauch'd, their consciences corrupted,
but have pleasure in those that do them, do not only favour themselves in the transgressions, (for to that men may have Some temptation from the Flesh) but to evince their understandings Are debauched, their Consciences corrupted,
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and that they are of a reprobate mind, they take pleasure in others committing them, from which they have no pleasure, can enjoy nothing but the villany of being glad that others are debauch'd and vitiated, this recommends men to them.
and that they Are of a Reprobate mind, they take pleasure in Others committing them, from which they have no pleasure, can enjoy nothing but the villainy of being glad that Others Are debauched and vitiated, this recommends men to them.
I am sure our Savior calls a sin of the least size or guilt NONLATINALPHABET, Matth. 7. 3. things that should make the conscience as restless, fret into lamentings, prick passages for repenting sorrow.
I am sure our Saviour calls a since of the least size or guilt, Matthew 7. 3. things that should make the conscience as restless, fret into lamentings, prick passages for repenting sorrow.
This tender conscience will preserve the whole conversation pure, if its respects be universal, if its cares reach to the whole latitude of its object,
This tender conscience will preserve the Whole Conversation pure, if its respects be universal, if its Cares reach to the Whole latitude of its Object,
there bene qui latuit, bene vixit, a close offender does not sin, and if they come not under the lash of the Law, they think the conscience hath no whip for these offences;
there bene qui Latuit, bene vixit, a close offender does not since, and if they come not under the lash of the Law, they think the conscience hath no whip for these offences;
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I do not here set down that humane Laws oblige the conscience immediatly, it is enough for me they do it by Gods constitution, that what we do so is for his sake,
I do not Here Set down that humane Laws oblige the conscience immediately, it is enough for me they do it by God's constitution, that what we do so is for his sake,
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now 'tis indeed impossible that a man ought and is necessitated to submit to the penalty of the Law for fear of the penalty of the Law, be bound to suffer a thing for fear of suffering that very thing,
now it's indeed impossible that a man ought and is necessitated to submit to the penalty of the Law for Fear of the penalty of the Law, be bound to suffer a thing for Fear of suffering that very thing,
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as prophanation of his temple v. 6. he was accus'd of being also pestilent, a mover of sedition v. 5. to all which he answers in my text, that he was so far from prophaness in Religion and his duty towards God,
as profanation of his temple v. 6. he was accused of being also pestilent, a mover of sedition v. 5. to all which he answers in my text, that he was so Far from profaneness in Religion and his duty towards God,
and from sedition in the State, that he did exercise himself in this alone, in laboring to have a conscience void of offence in all things, by God or his Governors commanded.
and from sedition in the State, that he did exercise himself in this alone, in labouring to have a conscience void of offence in all things, by God or his Governors commanded.
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nor those others, who withdrawing their obedience in all things which they do not like, do seem to own no powers but themselves, are Subject onely to their own minds.
nor those Others, who withdrawing their Obedience in all things which they do not like, do seem to own no Powers but themselves, Are Subject only to their own minds.
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Now he that does thus exercise himself always, (which is the onely thing that I have left to speak to,) is in that state of Christian perfection, which the Travellers to Heaven,
Now he that does thus exercise himself always, (which is the only thing that I have left to speak to,) is in that state of Christian perfection, which the Travellers to Heaven,
therefore all good life is call'd by the name of a good conscience 1 Tim. 1. 19. and plainer Hebr. 13. 18. We trust we have a good conscience, willing in all things to live honestly, sincere endeavors to obey in every thing, a conscience that is right in every thing, not boggling with it, accepting the persons of duty, (being very consciencious in some things,
Therefore all good life is called by the name of a good conscience 1 Tim. 1. 19. and plainer Hebrew 13. 18. We trust we have a good conscience, willing in all things to live honestly, sincere endeavors to obey in every thing, a conscience that is right in every thing, not boggling with it, accepting the Persons of duty, (being very conscientious in Some things,
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The applauds of an honest undeceiving heart that is conscious to it self of this in earnest, they shed comforts into every state of life, beyond all that the earth can give, they shed the peace of God that passeth understanding.
The applauds of an honest undeceiving heart that is conscious to it self of this in earnest, they shed comforts into every state of life, beyond all that the earth can give, they shed the peace of God that passes understanding.
let them be troubled with afflictions, or with sad expectations, who understand no delights but carnalities, whose souls are married to some little comforts of this world, adversity indeed sweeps all their joys away at once;
let them be troubled with afflictions, or with sad Expectations, who understand no delights but Carnalities, whose Souls Are married to Some little comforts of this world, adversity indeed sweeps all their Joys away At once;
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and come up bitterer than the gall of ejected riots, and they shall find their great provisions are but variety of nauseousness, onely plentiful vexation,
and come up bitterer than the Gall of ejected riots, and they shall find their great provisions Are but variety of nauseousness, only plentiful vexation,
and then when they but think of going hence, O death! how bitter is the remembrance of thee to a man, that lives at rest in his possessions, to the man that hath nothing to molest him, hath hath prosperity in all things;
and then when they but think of going hence, Oh death! how bitter is the remembrance of thee to a man, that lives At rest in his possessions, to the man that hath nothing to molest him, hath hath Prosperity in all things;
how I have walk'd before thee in truth, and with a perfect heart, and have don that which is good in thy sight, then if God do not send a message of fifteen years,
how I have walked before thee in truth, and with a perfect heart, and have dONE that which is good in thy sighed, then if God do not send a message of fifteen Years,
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Yea and as God would not dwell with them, so neither would he let them keep him company, they were not to appear before him sad Deut. 12. 7. And there ye shall eat before the Lord your God, and ye shall rejoyce:
Yea and as God would not dwell with them, so neither would he let them keep him company, they were not to appear before him sad Deuteronomy 12. 7. And there you shall eat before the Lord your God, and you shall rejoice:
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but their Sacrifices shall be as the bread of Mourners, and as the NONLATINALPHABET those Sacrifices, for their carcases shall not come into the house of the Lord.
but their Sacrifices shall be as the bred of Mourners, and as the those Sacrifices, for their carcases shall not come into the house of the Lord.
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Yea he would not let those Melancholly people keep others company in his service, but there was porta lugentium, a gate for Mourners to enter by themselves into the Temple-service,
Yea he would not let those Melancholy people keep Others company in his service, but there was porta lugentium, a gate for Mourners to enter by themselves into the Temple service,
and a few penitent tears are the scope and the fulfilling of all the Jewish purifyings, and the Spirit of the Lord moveth upon the face of these waters; NONLATINALPHABET he flutters and hovers over them,
and a few penitent tears Are the scope and the fulfilling of all the Jewish purifyings, and the Spirit of the Lord moves upon the face of these waters; he flutters and hovers over them,
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and as he did out of the first waters, so out of those tears he hatches a new creation, they being the very first effects and signs of life in the new creature and the new birth also, natural to both;
and as he did out of the First waters, so out of those tears he Hates a new creation, they being the very First effects and Signs of life in the new creature and the new birth also, natural to both;
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The words present either a bare description of persons, or withall involve a duty, the being Mourners. Secondly import a designation of their condition, that they are Blessed. Thirdly they give the reason and the manner of that condition, For they shall be comforted;
The words present either a bore description of Persons, or withal involve a duty, the being Mourners. Secondly import a designation of their condition, that they Are Blessed. Thirdly they give the reason and the manner of that condition, For they shall be comforted;
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in the later case mourning is taken not to be prescrib'd at all, but onely Christ looking upon his Disciples who were in the worlds esteem in a sad low condition, he does encourage them, that notwithstanding their unequal estimate,
in the later case mourning is taken not to be prescribed At all, but only christ looking upon his Disciples who were in the world's esteem in a sad low condition, he does encourage them, that notwithstanding their unequal estimate,
And thus first it may be as an appendage to the former aphorisme, in that he had by the assurance of a reward encourag'd them in the entertainment of poverty and calamities, had advanc't the lowly into heaven,
And thus First it may be as an appendage to the former aphorism, in that he had by the assurance of a reward encouraged them in the entertainment of poverty and calamities, had advanced the lowly into heaven,
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but they cast us down, we greive and mourn under them and cannot be comforted? yet even for this condition there is promise, Christ is so far from breaking this bruised reed, that he confirms and strengthens it;
but they cast us down, we grieve and mourn under them and cannot be comforted? yet even for this condition there is promise, christ is so Far from breaking this Bruised reed, that he confirms and strengthens it;
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the greivousness of our calamities shall not exclude all hope of ease, neither shall our weakness and infirmity exclude us from the number of the blessed: he will neither impute our want of courage, that groans and faints under the burthen, provided that we be not heated by it into impatience at his dispensations,
the Grievousness of our calamities shall not exclude all hope of ease, neither shall our weakness and infirmity exclude us from the number of the blessed: he will neither impute our want of courage, that groans and faints under the burden, provided that we be not heated by it into impatience At his dispensations,
Thirdly the comfort of a joyful recompence, even here for the most part, John 16. 20, 21. I say unto you ye shall weep and lament, but the world shall rejoyce;
Thirdly the Comfort of a joyful recompense, even Here for the most part, John 16. 20, 21. I say unto you you shall weep and lament, but the world shall rejoice;
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and therefore our Savior said of himself NONLATINALPHABET Luke 12. 50. how am I straitned? as a woman in child to accomplish his Baptism, that Baptism of agony, sweat and bloud;
and Therefore our Saviour said of himself Lycia 12. 50. how am I straitened? as a woman in child to accomplish his Baptism, that Baptism of agony, sweat and blood;
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or certainly however an eternal recompence of joy hereafter, everlasting consolations, as St Paul saith 2 Thess. 2. 16. When instead of this hunger and thirst and tears the Lamb which is in the midst of the throne, shall feed them,
or Certainly however an Eternal recompense of joy hereafter, everlasting consolations, as Saint Paul Says 2 Thess 2. 16. When instead of this hunger and thirst and tears the Lamb which is in the midst of the throne, shall feed them,
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God that was made flesh remembers that we are but flesh, and does not require of us to be insensible, it is not a vice not to be a stock, such as the Stoicks requir'd their wise man should be, NONLATINALPHABET, no greif,
God that was made Flesh remembers that we Are but Flesh, and does not require of us to be insensible, it is not a vice not to be a stock, such as the Stoics required their wise man should be,, no grief,
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and casting his commands away, of not envying, not returning, provided in our tears we have humble perfect submissions and resignations of our selves, throwing our selves down at his feet,
and casting his commands away, of not envying, not returning, provided in our tears we have humble perfect submissions and resignations of our selves, throwing our selves down At his feet,
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then Christ he yeilds to the tenderness of our nature, and provided we mixe no gall with our tears, no bitterness with our weepings, no murmurs nor no grumblings with our groans, he pardons all our weaknesses,
then christ he yields to the tenderness of our nature, and provided we mix no Gall with our tears, no bitterness with our weepings, not murmurs nor no grumblings with our groans, he Pardons all our Weaknesses,
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Secondly from the diversity of comforts that belong to every great greiving calamity here, we learn the munificence of our Savior, who does with such infinite advantage return our afflictions;
Secondly from the diversity of comforts that belong to every great grieving calamity Here, we Learn the munificence of our Saviour, who does with such infinite advantage return our afflictions;
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sorrow and gladness so receive one another constantly, that in this life they that mourn shall be comforted, they that laugh shall weep. Laughter hath in it self more than the tears of sadness, NONLATINALPHABET saith Aristotle, the hurries of delight even in the very wicked weary themselves into a dulness, and die into a sadness;
sorrow and gladness so receive one Another constantly, that in this life they that mourn shall be comforted, they that laugh shall weep. Laughter hath in it self more than the tears of sadness, Says Aristotle, the hurries of delight even in the very wicked weary themselves into a dullness, and die into a sadness;
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and thus both from this text, blessed are they that mourn, especially in St Lukes expressing it, blessed are ye that weep now, for ye shall laugh;
and thus both from this text, blessed Are they that mourn, especially in Saint Lukes expressing it, blessed Are you that weep now, for you shall laugh;
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the intemperances rejolt in bitter risings, and the more forc't and violent the delight is, it is but like the raising the pendant weight, which by how much you lift it up one way, it drives it self so much on the other side;
the intemperances rejolt in bitter risings, and the more forced and violent the delight is, it is but like the raising the pendant weight, which by how much you lift it up one Way, it drives it self so much on the other side;
yea in the better sort of Christians the frollicks of these pleasures here below, tho not sinful, do for the most part end in thoughtful sadnesses, careful regrets, not onely in that such persons,
yea in the better sort of Christians the Frolics of these pleasures Here below, though not sinful, do for the most part end in thoughtful sadnesses, careful regrets, not only in that such Persons,
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when they come to themselves, find themselves estrang'd from God, and from devouter duty; a deadness is upon them, and they must take pains to wind themselves up again:
when they come to themselves, find themselves estranged from God, and from Devouter duty; a deadness is upon them, and they must take pains to wind themselves up again:
but if with any conscionable care they look into themselves, they shall discern that little loosnesses and vanities and prides and such other companions have insinuated themselves,
but if with any conscionable care they look into themselves, they shall discern that little loosenesses and vanities and prides and such other Sodales have insinuated themselves,
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2. This Aphorism also thus taken bears the full sense of that frequent saying, wherewith people us'd to comfort one another concerning these crosses, you are happy you have your sufferings in this life;
2. This Aphorism also thus taken bears the full sense of that frequent saying, wherewith people used to Comfort one Another Concerning these Crosses, you Are happy you have your sufferings in this life;
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and wo unto you that laugh now, for ye shall mourn and weep, Luke 6. 21, 25. and most clearly from Abraham to the rich man Luke 16. 25. Son, remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things;
and woe unto you that laugh now, for you shall mourn and weep, Lycia 6. 21, 25. and most clearly from Abraham to the rich man Lycia 16. 25. Son, Remember that thou in thy lifetime Received thy good things, and likewise Lazarus evil things;
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Wee learn hence the unequitable mistake of those men, who expect and gape for all good things in both lives, quadrigis caelum petimus, they would go to heaven in triumphal chariots,
we Learn hence the unequitable mistake of those men, who expect and gape for all good things in both lives, quadrigis caelum Petimus, they would go to heaven in triumphal chariots,
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thus succesful iniquity shall advance into piety, and sin by growing predominant, by becoming powerfully and exceeding sinful, accumulate into virtue.
thus successful iniquity shall advance into piety, and since by growing predominant, by becoming powerfully and exceeding sinful, accumulate into virtue.
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No, my Brethren, the comfort is promis'd not to them that have it here, but to the Mourners, take heed least the Blessings you receive in this life be call'd your good things, or your consolations, as Luke 6. 24.
No, my Brothers, the Comfort is promised not to them that have it Here, but to the Mourners, take heed lest the Blessings you receive in this life be called your good things, or your consolations, as Lycia 6. 24.
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whether they do esteem, and make them to themselves such; God gives the good things of this world for uses, not to terminate our desires, as things of themselves good:
whither they do esteem, and make them to themselves such; God gives the good things of this world for uses, not to terminate our Desires, as things of themselves good:
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it is as if the Embryo should wish for a fair spacious womb, and chuse to spring and leap there for its nine months, rather than to live a pleasant age in a variety of full delights,
it is as if the Embryo should wish for a fair spacious womb, and choose to spring and leap there for its nine months, rather than to live a pleasant age in a variety of full delights,
3. This Aphorisme also by pronouncing a present blessedness to the Mourners, lets us see the advantages they have above other men in their journey to Heaven.
3. This Aphorism also by pronouncing a present blessedness to the Mourners, lets us see the advantages they have above other men in their journey to Heaven.
for tribulation worketh patience, patience experience, experience hope, Rom. 5. 3, 4. yea indeed they make us perfect and entire lacking nothing, Jam. 1. 4. as if to be rob'd and spoil'd of all things were the sure way of wanting nothing, not a vertue certainly, these deep waters of affliction and these tears of ours, that raise the stream, they drive and waft us to our God, when he smote them, then they sought him and enquir'd after God early;
for tribulation works patience, patience experience, experience hope, Rom. 5. 3, 4. yea indeed they make us perfect and entire lacking nothing, Jam. 1. 4. as if to be robbed and spoiled of all things were the sure Way of wanting nothing, not a virtue Certainly, these deep waters of affliction and these tears of ours, that raise the stream, they drive and waft us to our God, when he smote them, then they sought him and inquired After God early;
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the Heathen Seamen fled to the true Jehovah, when they were ready to suffer shipwrack Jonah 1. 14, 16. yea they do not onely drive but wooe us to God, they are temtations in the sense of bait also, I will allure her and bring her into the wilderness, saith God Hos. 2. 14. when I have made her solitary, put her as in the desert, brought her into the very place of dragons, this shall be my allurements, my inticing wooings of her:
the Heathen Seamen fled to the true Jehovah, when they were ready to suffer shipwreck Jonah 1. 14, 16. yea they do not only drive but woo us to God, they Are temptations in the sense of bait also, I will allure her and bring her into the Wilderness, Says God Hos. 2. 14. when I have made her solitary, put her as in the desert, brought her into the very place of dragons, this shall be my allurements, my enticing wooings of her:
how do they banish all soft delights, no curious provision for the flesh, but more than Philosophical abstinence almost to the pining of themselves, watches and silence, quiet and humble prostrations of themselves, unspeakable meekness, huge commiseration of all that are afflicted, these are their passions and their exercises;
how do they banish all soft delights, no curious provision for the Flesh, but more than Philosophical abstinence almost to the pining of themselves, watches and silence, quiet and humble prostrations of themselves, unspeakable meekness, huge commiseration of all that Are afflicted, these Are their passion and their exercises;
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in that time should a fire seize on all they had, or a spoiler run away with all, it would scarce divert a thought or eye to it from their sad melancholly object, they look upon all guilded pomps and soft pleasures as cloath'd with the same dark sable that themselves have on, they are almost ready to betake themselves to the wives sepulchre, running to inhabit that chamber of death,
in that time should a fire seize on all they had, or a spoiler run away with all, it would scarce divert a Thought or eye to it from their sad melancholy Object, they look upon all Guilded pomps and soft pleasures as clothed with the same dark sable that themselves have on, they Are almost ready to betake themselves to the wives Sepulchre, running to inhabit that chamber of death,
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but prostrate our selves in this dust and ashes, and with sad serious repentance set on mourning, which shall bring me to the consideration of the words as of a duty.
but prostrate our selves in this dust and Ashes, and with sad serious Repentance Set on mourning, which shall bring me to the consideration of the words as of a duty.
now the mourning here being oppos'd to them that laugh in St Luke, the thing forbidden in the duty may be all foolish lightness in conversation and manners, all vanity, loosness and wantoness, all uncomly behaviors or jestings, all freer recreations that beget or are accompani'd with any of these;
now the mourning Here being opposed to them that laugh in Saint Lycia, the thing forbidden in the duty may be all foolish lightness in Conversation and manners, all vanity, looseness and wantonness, all uncomely behaviours or jestings, all freer recreations that beget or Are accompanied with any of these;
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and the duty be in part the same with that in the Phil. 4. 8. NONLATINALPHABET, if any things be grave, think on these things, saith he there, gravity being the very garb of a Mourner.
and the duty be in part the same with that in the Philip 4. 8., if any things be grave, think on these things, Says he there, gravity being the very garb of a Mourner.
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for to weary my self by my refreshment is to contradict the very aim of it, to make my recreation need another sport to refresh me after the toil of my laborious idleness: and therefore also 2. It must be moderate;
for to weary my self by my refreshment is to contradict the very aim of it, to make my recreation need Another sport to refresh me After the toil of my laborious idleness: and Therefore also 2. It must be moderate;
and if you would by these examin the usual delights, first all freer revelling, which if they be in pleasures of the tast, end frequently in intemperance, are accompanied with foolish discourses, very oft prophane;
and if you would by these examine the usual delights, First all freer reveling, which if they be in pleasures of the taste, end frequently in intemperance, Are accompanied with foolish discourses, very oft profane;
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and with swearings, idle and bitter jestings at those which are present, and detractions of those that are absent, whence proceed quarrels and the like:
and with swearings, idle and bitter jestings At those which Are present, and detractions of those that Are absent, whence proceed quarrels and the like:
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Wanton Songs and unchast books, these very things they put a fucus upon sin, and they dress iniquity with all the adulteries of possible art, that they may the more enticingly prostitute her:
Wanton Songs and unchaste books, these very things they put a fucus upon since, and they dress iniquity with all the adulteries of possible art, that they may the more enticingly prostitute her:
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when it comes drest with harmony, when it do's melt the imagination into the soft looseness of its own smooth airs and gentle warblings? How shall they escape when they see sin cloath'd in all the flowers of Rhetorick as books present,
when it comes dressed with harmony, when it do's melt the imagination into the soft looseness of its own smooth airs and gentle warblings? How shall they escape when they see since clothed in all the flowers of Rhetoric as books present,
Some others, as great gamings, (not that I condemn the thing in general) when they are us'd with much appetite, either of the sport it self or of the price, they become immoderate, too much time is spent upon them.
some Others, as great gamings, (not that I condemn the thing in general) when they Are used with much appetite, either of the sport it self or of the price, they become immoderate, too much time is spent upon them.
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And Causinus saith, did a man commit no other sin, but conversing a good part of his life with kings and knaves of cards, being invited to the conversation of Angels,
And Causinus Says, did a man commit no other since, but conversing a good part of his life with Kings and knaves of cards, being invited to the Conversation of Angels,
so that if you put all these together, you shall find that by all these recreations we do but bait and temt our sins, we do the Devils work against our selves;
so that if you put all these together, you shall find that by all these recreations we do but bait and temt our Sins, we do the Devils work against our selves;
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and we that know our strength is not miraculous, that find how oft and easily we fall, are bound in conscience to avoid those things which we find are occasions to us of sin:
and we that know our strength is not miraculous, that find how oft and Easily we fallen, Are bound in conscience to avoid those things which we find Are occasions to us of since:
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and if you would instead of those impressions, which the vain pleasures of those recreations do leave upon your desires, entertain and heighten these few considerations to your selves, it might a little bridle.
and if you would instead of those impressions, which the vain pleasures of those recreations do leave upon your Desires, entertain and heighten these few considerations to your selves, it might a little bridle.
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and spend much of her time in gamings, what would I think of that woman? Why even the same strumpet, lewd thing is my soul, that in the days of her mourning does thus luxuriate.
and spend much of her time in gamings, what would I think of that woman? Why even the same strumpet, lewd thing is my soul, that in the days of her mourning does thus luxuriate.
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And is it not a sad thing that a Christian, (a very serious name, that) a man, that hath the delights of heaven to refresh himself with, that hath God to converse with, should not yet know how to pass his time without these lighter vain follies, which yet he would be loath to do before a man of quality and discretion;
And is it not a sad thing that a Christian, (a very serious name, that) a man, that hath the delights of heaven to refresh himself with, that hath God to converse with, should not yet know how to pass his time without these lighter vain follies, which yet he would be loath to do before a man of quality and discretion;
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and the sins which their lightnesses and recreations drew upon them, the curses and ill language of their gaming, the fornications of the lusts which their songs and dances did provoke them to,
and the Sins which their lightnesses and recreations drew upon them, the curses and ill language of their gaming, the fornications of the Lustiest which their songs and dances did provoke them to,
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and the intemperance of their revels, and the idle words of all of them in general, of which yet our Savior saith we must give an account? and have I not reason to fear the same expectations and woes? and then had I not better be a little more serious and grave, put on the strictness and severity of a Christian here,
and the intemperance of their revels, and the idle words of all of them in general, of which yet our Saviour Says we must give an account? and have I not reason to Fear the same Expectations and woes? and then had I not better be a little more serious and grave, put on the strictness and severity of a Christian Here,
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and Gods fury drink up my spirits, and my self for ever suffer the perpetual thirst of feavor, dwell with everlasting burnings, and rather than I will put on black and be a mourner here, I will be thrust into the land of utter darkness, where there is weeping and wailing and gnashing of teeth?
and God's fury drink up my spirits, and my self for ever suffer the perpetual thirst of favour, dwell with everlasting burnings, and rather than I will put on black and be a mourner Here, I will be thrust into the land of utter darkness, where there is weeping and wailing and gnashing of teeth?
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and experience saith it too, and then shall the body of our Head Christ, a whole Church be wounded and maim'd, have its last deathpangs upon it, lie strugling and gasping,
and experience Says it too, and then shall the body of our Head christ, a Whole Church be wounded and maimed, have its last deathpangs upon it, lie struggling and gasping,
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for greif cannot properly be but for an evil that is some way annext and proper to our selves, de malo conjuncto; for as appetite is implanted for the use of him in whom it is implanted,
for grief cannot properly be but for an evil that is Some Way annexed and proper to our selves, de Malo conjuncto; for as appetite is implanted for the use of him in whom it is implanted,
so neither hast thou any love to God, whose glory tho it be asserted by the punishment of a sinful Land or Church, he is also still dishonor'd by the sins which do then reign,
so neither haste thou any love to God, whose glory though it be asserted by the punishment of a sinful Land or Church, he is also still dishonoured by the Sins which do then Reign,
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and to which he does permit for the most part the punishment of sin, and that power and authority or discipline which divisions in the Church cut short, hath for its consequent all unbridled looseness and profaness, Blasphemy and Atheisme;
and to which he does permit for the most part the punishment of since, and that power and Authority or discipline which divisions in the Church Cut short, hath for its consequent all unbridled looseness and profaneness, Blasphemy and Atheism;
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so it is the guilt also to see the wickedness of a Kingdom plagu'd with the ruin of many thousands of men's lives and thousands of souls too that fell in actual iniquity,
so it is the guilt also to see the wickedness of a Kingdom plagued with the ruin of many thousands of men's lives and thousands of Souls too that fell in actual iniquity,
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and yet to think that this plague is the greatest wickedness of all, arm'd with the most crying sins that are, that the very punishment must call for punishment and revenge of it self,
and yet to think that this plague is the greatest wickedness of all, armed with the most crying Sins that Are, that the very punishment must call for punishment and revenge of it self,
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and help to make up the measure of judgment, that the sentence of desolation may be irreversible and utter, to see two inundations overflow the Land, two abysses of bloud and guilt,
and help to make up the measure of judgement, that the sentence of desolation may be irreversible and utter, to see two inundations overflow the Land, two Abysses of blood and guilt,
yea to see iniquity become impudent and sin triumphant, which is the great sign of utter ruin as it was to the Jews, an omen worse than Comets or Blazing-stars,
yea to see iniquity become impudent and since triumphant, which is the great Signen of utter ruin as it was to the jews, an omen Worse than Comets or Blazing-stars,
and nothing but sin flourishing, and ourselves not unguilty, and if this be not an object for our tears, we are the most uncharitable, most obdurate creatures in the world, Niobe 's stone is not fit to be our embleme,
and nothing but since flourishing, and ourselves not unguilty, and if this be not an Object for our tears, we Are the most uncharitable, most obdurate creatures in the world, Niobe is stone is not fit to be our emblem,
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3. Lastly this not mourning in the judgment of a Nation is a sin which God does most heavily characterize and threaten, Amos 6. 1, 6, 7, 8. Isaiah 22. when the Prophet had describ'd how it should be in the day of desolation v. 4, 5. then because they did not do it, see the judgment v. 12, 13, 14. yea this very thing, that men are insensible, is as it were the very last judgment on a Nation,
3. Lastly this not mourning in the judgement of a nation is a since which God does most heavily characterise and threaten, Amos 6. 1, 6, 7, 8. Isaiah 22. when the Prophet had described how it should be in the day of desolation v. 4, 5. then Because they did not do it, see the judgement v. 12, 13, 14. yea this very thing, that men Are insensible, is as it were the very last judgement on a nation,
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But how can this duty of mourning consist with those so frequent Gospel-Commands to rejoyce in utmost afflictions? James 1. 2, 3. Count it all joy when ye fall into diverse temtations, knowing this, that the trying of your faith worketh patience: and St Paul most often.
But how can this duty of mourning consist with those so frequent Gospel-commands to rejoice in utmost afflictions? James 1. 2, 3. Count it all joy when you fallen into diverse temptations, knowing this, that the trying of your faith works patience: and Saint Paul most often.
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1. What reason have we to mourn also that we are such foul sinners as to need such ways of purging, that Christs death should not have motive enough in it to turn us from iniquity, that his bloud should not be sufficient laver enough to wash us but our own must be pour'd out also, that our air should be so infected that nothing but an universal conflagration can purify, that we should be such refractory stubborn persons, whom nothing but wounding will do good upon, nothing but ruin will reduce? But then
1. What reason have we to mourn also that we Are such foul Sinners as to need such ways of purging, that Christ death should not have motive enough in it to turn us from iniquity, that his blood should not be sufficient laver enough to wash us but our own must be poured out also, that our air should be so infected that nothing but an universal conflagration can purify, that we should be such refractory stubborn Persons, whom nothing but wounding will do good upon, nothing but ruin will reduce? But then
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2. How are we more to mourn that this very method should not be able to reduce us, that we will run upon lashes, swords and deaths to sin, that in the midst of judgments and against them too we commit iniquity, that every stripe does encrease our reckoning, add to our iniquities,
2. How Are we more to mourn that this very method should not be able to reduce us, that we will run upon Lashes, swords and death's to since, that in the midst of Judgments and against them too we commit iniquity, that every stripe does increase our reckoning, add to our iniquities,
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but using all possible means to prevent it, to lay a sleep the sense of any judgment that is upon the Nation, to be so far from bestowing one hour of sadness upon those so grand motives to it, that they do all they can to keep it from them;
but using all possible means to prevent it, to lay a sleep the sense of any judgement that is upon the nation, to be so Far from bestowing one hour of sadness upon those so grand motives to it, that they do all they can to keep it from them;
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if to others whom they wish well to, they search out wine and vice to quench and to divert the memory and thought of it, to drown sad news in sadder sin;
if to Others whom they wish well to, they search out wine and vice to quench and to divert the memory and Thought of it, to drown sad news in sadder since;
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this is to labor hard lest sadness and a virtue should creep upon me, to search out means to assist me to keep Gods last method from doing any good upon me:
this is to labour hard lest sadness and a virtue should creep upon me, to search out means to assist me to keep God's last method from doing any good upon me:
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this is one cause of greatest judgment Isaiah 5. 11, 12, 13, 14. The second and indeed the great exercise of this duty in the text, is to mourn for our sins; and
this is one cause of greatest judgement Isaiah 5. 11, 12, 13, 14. The second and indeed the great exercise of this duty in the text, is to mourn for our Sins; and
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Secondly for the sins of our habits, whereby we have advanc't those infirmities into customs, made a covenant with that death to which we were born engag'd,
Secondly for the Sins of our habits, whereby we have advanced those infirmities into customs, made a Covenant with that death to which we were born engaged,
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or if we are not gon so far in vicious customes, yet for the gross foul acts which men sometimes commit, those unkind stabs and wounds to our own souls, those cruel self-murders, these all are to be daily mourn'd for.
or if we Are not gone so Far in vicious customs, yet for the gross foul acts which men sometime commit, those unkind stabs and wounds to our own Souls, those cruel self-murders, these all Are to be daily mourned for.
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now if it were not for our sins greif would be almost in vain, a certain sign that this passion must be emploi'd upon our sins, ut propter hujus tantum sublationem sit concessa, saith St Chrysostom. For does any man loose a child? why if he greive to death will his mourning raise him? Is thy Estate taken from thee? why thou art sad upon it,
now if it were not for our Sins grief would be almost in vain, a certain Signen that this passion must be employed upon our Sins, ut propter hujus Tantum sublationem sit concessa, Says Saint Chrysostom. For does any man lose a child? why if he grieve to death will his mourning raise him? Is thy Estate taken from thee? why thou art sad upon it,
but will thy tears recover it? But hast thou sin'd, and dost thou truly mourn and greive for it? why thy tears do wash away thy sin and blot out thine offence.
but will thy tears recover it? But hast thou sinned, and dost thou truly mourn and grieve for it? why thy tears do wash away thy since and blot out thine offence.
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3. Yea it is a very trouble to our God that we do not greive, he mourns to see that we will not mourn, Hosea 13. 14. when God had complain'd before of Ephraim, what a foolish child it was that it did not repent;
3. Yea it is a very trouble to our God that we do not grieve, he mourns to see that we will not mourn, Hosea 13. 14. when God had complained before of Ephraim, what a foolish child it was that it did not Repent;
but comfort is hid from mine eies: (repentance we read, but the word bears and the sense requires comfort, ) as if the eies of the Lord were therefore full of tears,
but Comfort is hid from mine eyes: (Repentance we read, but the word bears and the sense requires Comfort,) as if the eyes of the Lord were Therefore full of tears,
and if we do not mourn, God will comfort himself some other way concerning us to our greif, Isaiah 1. 24. Therefore thus saith the Lord, the Lord of Hosts, the Mighty one of Israel, ah!
and if we do not mourn, God will Comfort himself Some other Way Concerning us to our grief, Isaiah 1. 24. Therefore thus Says the Lord, the Lord of Hosts, the Mighty one of Israel, ah!
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And then methinks this should scare us into the use of this, fright us out of that stupid lethargy in sinning, which does so dull us in it, makes us so senseless of it and the danger we are in by reason of it, that we cannot bestow one day in weeping, mourning,
And then methinks this should scare us into the use of this, fright us out of that stupid lethargy in sinning, which does so dull us in it, makes us so senseless of it and the danger we Are in by reason of it, that we cannot bestow one day in weeping, mourning,
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the very next step of this into which we shall be sure to fall, is the greatest sin and judgment in the world, it is that spoken of as a character of the foulest Heathens, Ephes. 4. 18. 19. Having their understandings darkned, being alienated from the life of God thro the ignorance that is in them,
the very next step of this into which we shall be sure to fallen, is the greatest since and judgement in the world, it is that spoken of as a character of the Foulest heathens, Ephesians 4. 18. 19. Having their understandings darkened, being alienated from the life of God through the ignorance that is in them,
and who these are he tells you in the next words NONLATINALPHABET, such as when they do the foulest acts, are not toucht with any greif for having don them,
and who these Are he tells you in the next words, such as when they do the Foulest acts, Are not touched with any grief for having dONE them,
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This is the effect of not mourning, and then how do they deserve and provoke this judgment, who if at any time their conscience begin to twinge them for any of their sins, they presently divert their thoughts,
This is the Effect of not mourning, and then how do they deserve and provoke this judgement, who if At any time their conscience begin to twinge them for any of their Sins, they presently divert their thoughts,
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Secondly if it be true, it draws such a train of virtues after it, as it made St Paul rejoyce that he had made the Corinthians sad, 2 Cor. 9, 10, 11. and then this very same verse will assure them of the comfort hereafter;
Secondly if it be true, it draws such a train of Virtues After it, as it made Saint Paul rejoice that he had made the Corinthians sad, 2 Cor. 9, 10, 11. and then this very same verse will assure them of the Comfort hereafter;
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if we dare take Christ's judgment, if he had any tast who suffer'd so many mourning fits, that liv'd a life of tears here, that often wept but never laught,
if we Dare take Christ's judgement, if he had any taste who suffered so many mourning fits, that lived a life of tears Here, that often wept but never laughed,
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And O thou Blessed Jesu, the eternal Lord of all those comforts, be favourable unto us thy servants, that turn to thee with weeping and with mourning, that do with hearty bewailing for our hardness desire thee to teach our souls with some compunction for those iniquities that did put thee to death and would ruin us, to break our rocky hearts, that they may stream out tears for those our sins which shed thy bloud,
And O thou Blessed Jesu, the Eternal Lord of all those comforts, be favourable unto us thy Servants, that turn to thee with weeping and with mourning, that do with hearty bewailing for our hardness desire thee to teach our Souls with Some compunction for those iniquities that did put thee to death and would ruin us, to break our rocky hearts, that they may stream out tears for those our Sins which shed thy blood,
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and as thou hast humbled us into the dust, and prostrated our very souls unto the ground, to grant unto us to sit down in that dust and to bewail our own demerits, which our very ruin can neither equal nor amend.
and as thou hast humbled us into the dust, and prostrated our very Souls unto the ground, to grant unto us to fit down in that dust and to bewail our own demerits, which our very ruin can neither equal nor amend.
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and then at last by these thy methods and our greifs recover us from the follies of our lives, close our eyes and withdraw our affections from the temting lightnesses and vanities of our conversations;
and then At last by these thy methods and our griefs recover us from the follies of our lives, close our eyes and withdraw our affections from the tempting lightnesses and vanities of our conversations;
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and fix our thoughts and appetites upon thy serious comforts, those heavenly refreshments after so much sadness, that we being reckon'd amongst them whom thou dost chasten, put into the number of thy mourners, whose share of sorrows are dispenc't in this life, may have title to the inheritance of Sons, the joys of blessedness,
and fix our thoughts and appetites upon thy serious comforts, those heavenly refreshments After so much sadness, that we being reckoned among them whom thou dost chasten, put into the number of thy mourners, whose share of sorrows Are dispensed in this life, may have title to the inheritance of Sons, the Joys of blessedness,
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for who would ever do or desire any thing, if he did not hope for some good by it? It is this hope alone that employs all the men and all the professions of the world:
for who would ever doe or desire any thing, if he did not hope for Some good by it? It is this hope alone that employs all the men and all the professions of the world:
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it is the wings of the Desires and Actions, carrying them thro the greatest difficulties with courage and alacrity, with Confidence and an unwearied Constancy, Ad bonas spes pertinax animus est.
it is the wings of the Desires and Actions, carrying them through the greatest difficulties with courage and alacrity, with Confidence and an unwearied Constancy, Ad bonas spes Pertinax animus est.
For what are the pleasures of earth to the things of God, not worthy to be the expressions, no nor the foils of them? Now we see the greater the hopes, the more active men are in the pursuit of them;
For what Are the pleasures of earth to the things of God, not worthy to be the expressions, no nor the foils of them? Now we see the greater the hope's, the more active men Are in the pursuit of them;
for who is there that will take so much pains for a Cottage, as for a Crown? And is it not then a wonder, that of all Hopes yet this Hope of Heaven should be the least effectual in the minds of men;
for who is there that will take so much pains for a Cottage, as for a Crown? And is it not then a wonder, that of all Hope's yet this Hope of Heaven should be the least effectual in the minds of men;
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and of all pleasures those of God should least invite, and least imploy us? For what one is there that does not with more eager and constant industry pursue the hopes of profit or the hopes of pleasure,
and of all pleasures those of God should least invite, and least employ us? For what one is there that does not with more eager and constant industry pursue the hope's of profit or the hope's of pleasure,
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than he does the hopes of Immortality and of Blessedness? How few are there that do not spend more time and more endeavors, take more and longer pains in their Sports than in their Religion? which could not certainly be,
than he does the hope's of Immortality and of Blessedness? How few Are there that do not spend more time and more endeavors, take more and longer pains in their Sports than in their Religion? which could not Certainly be,
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and certainly nothing but such a perswasion as that can possibly lull men into such a wretchless security as they are possest with, in a thing of this eternal consequence.
and Certainly nothing but such a persuasion as that can possibly lull men into such a wretchless security as they Are possessed with, in a thing of this Eternal consequence.
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First in the tenth verse if we be Christians we not onely will not, but cannot sin. Yea secondly we are indeed Children of the Devil, if we do v. 8. Neither thirdly have we any Communion with Christ possibly,
First in the tenth verse if we be Christians we not only will not, but cannot sin. Yea secondly we Are indeed Children of the devil, if we do v. 8. Neither Thirdly have we any Communion with christ possibly,
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or interest in his Righteousness v. 6, 7. Nay fourthly they destroy the very end of Christ's coming into the world v. 5. Lastly in the front of all these neither can they hope to enjoy any of those glorious promises, that God hath made to his Children, those of giving them glory and immortality;
or Interest in his Righteousness v. 6, 7. Nay fourthly they destroy the very end of Christ's coming into the world v. 5. Lastly in the front of all these neither can they hope to enjoy any of those glorious promises, that God hath made to his Children, those of giving them glory and immortality;
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Secondly what kind of purity he is to strive after, as he is pure. Thirdly what the Hope of a Christian is, this Hope. Fourthly how that Hope does set a man on purifying, He that hath this Hope purifies himself.
Secondly what kind of purity he is to strive After, as he is pure. Thirdly what the Hope of a Christian is, this Hope. Fourthly how that Hope does Set a man on purifying, He that hath this Hope Purifies himself.
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and how far it is to extend, is set down by St Paul upon the very same grounds with those in the Text, Having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness both of the Flesh and Spirit:
and how Far it is to extend, is Set down by Saint Paul upon the very same grounds with those in the Text, Having Therefore these promises, dearly Beloved, let us cleanse our selves from all filthiness both of the Flesh and Spirit:
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And therefore David tho he were said to be a man after Gods own heart, and that he did that which was right in the sight of the Lord, (the very description of pure) yet it is added save in the matter of Vriah.
And Therefore David though he were said to be a man After God's own heart, and that he did that which was right in the sighed of the Lord, (the very description of pure) yet it is added save in the matter of Uriah.
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and that doth the like to any one of these things, and hath defil'd his neighbours wife, hath oppressed the poor and needy &c. shall he then live? he shall not live, he hath don all these abominations, he shall surely die.
and that does the like to any one of these things, and hath defiled his neighbours wife, hath oppressed the poor and needy etc. shall he then live? he shall not live, he hath dONE all these abominations, he shall surely die.
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1. Holiness. For pure and holy are often join'd 2 Cor. 7. 1. Having these promises, dearly beloved, let us cleanse our selves from all filthiness both of flesh and spirit, perfecting holiness in the fear of the Lord.
1. Holiness. For pure and holy Are often joined 2 Cor. 7. 1. Having these promises, dearly Beloved, let us cleanse our selves from all filthiness both of Flesh and Spirit, perfecting holiness in the Fear of the Lord.
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And therefore holiness of life is the observing that peculiar different form of life, which God hath commanded those whom he hath call'd, not being conform'd to the fashion of the world.
And Therefore holiness of life is the observing that peculiar different from of life, which God hath commanded those whom he hath called, not being conformed to the fashion of the world.
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Hence Christians are call'd living Sacrifices holy to God Rom. 12. 1. Temples of the Holy Ghost 1 Cor. 6. 19. and all names of Holiness are set upon them to shew how strict a necessity lies upon us to separate our selves from all carnal wordly uses and defilements.
Hence Christians Are called living Sacrifices holy to God Rom. 12. 1. Temples of the Holy Ghost 1 Cor. 6. 19. and all names of Holiness Are Set upon them to show how strict a necessity lies upon us to separate our selves from all carnal wordly uses and defilements.
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And if a bride, that on her wedding day should play the harlot, and give away that Virginity which she had but then promised to her Husband, would certainly not dare to stand the wrath of her furious Bridegroom that should catch her in her villany:
And if a bride, that on her wedding day should play the harlot, and give away that Virginity which she had but then promised to her Husband, would Certainly not Dare to stand the wrath of her furious Bridegroom that should catch her in her villainy:
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how wilt thou meet the jealousy of thy Spouse, when as thou spread'st thy self to every temtation, committest perpetual whoredoms with the World and flesh,
how wilt thou meet the jealousy of thy Spouse, when as thou spreadest thy self to every temptation, Committest perpetual whoredoms with the World and Flesh,
and doest continually act disloialty in the very eyes of his glory? Certainly the same jealous care and earnest desires that are emploi'd in seeking a wife that is not vitiated, this very expression of Virgin does direct us to make use of in watchfulness over our selves, that sin do not devirginate us, that we do not present a strumpet to Christ for his Spouse;
and dost continually act disloyalty in the very eyes of his glory? Certainly the same jealous care and earnest Desires that Are employed in seeking a wife that is not vitiated, this very expression of Virgae does Direct us to make use of in watchfulness over our selves, that since do not devirginate us, that we do not present a strumpet to christ for his Spouse;
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Yea that we may see what kind of ones also, St Paul expresseth their Purity Ephes. 5. 27. not having spot or wrinkle or any such thing, but holy and without blemish.
Yea that we may see what kind of ones also, Saint Paul Expresses their Purity Ephesians 5. 27. not having spot or wrinkle or any such thing, but holy and without blemish.
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And if chastity shall be severely guarded out of a respect to future hopes of marriages, which there is no hopes to be successful in, if that be blasted;
And if chastity shall be severely guarded out of a respect to future hope's of marriages, which there is no hope's to be successful in, if that be blasted;
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and all methods (sometimes more then honest) us'd to keep the forehead smooth, the cheek full and plain, not content with the Lords workmanship upon them they will outdo their Maker,
and all methods (sometime more then honest) used to keep the forehead smooth, the cheek full and plain, not content with the lords workmanship upon them they will outdo their Maker,
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if men do avoid wrinkles in a Bride, as they would do a Deaths-head or memento mori in their bridal bed, can we then think our selves, whom every day bespots,
if men do avoid wrinkles in a Bride, as they would do a Death's head or memento Mori in their bridal Bed, can we then think our selves, whom every day bespots,
and stains, every hour adds such wrinkles to, whose souls have more of those furrows than our lives have minutes, who are indeed onely bundles of deformities, besides our gross whoredoms;
and stains, every hour adds such wrinkles to, whose Souls have more of those furrows than our lives have minutes, who Are indeed only bundles of deformities, beside our gross whoredoms;
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can we, I say, think our selves a fit Spouse for Christ? Is he the onely Bridegroom to be thus provided for? Can we have confidence to present a Strumpet to him for a Bride,
can we, I say, think our selves a fit Spouse for christ? Is he the only Bridegroom to be thus provided for? Can we have confidence to present a Strumpet to him for a Bride,
3. Purity and Holiness are exprest in Scripture by White Raiment, Revel. 3. 18. a White Robe, c. 7. 9. for the Fine Linnen is the Righteousness of the Saints, as it there follows.
3. Purity and Holiness Are expressed in Scripture by White Raiment, Revel. 3. 18. a White Robe, c. 7. 9. for the Fine Linen is the Righteousness of the Saints, as it there follows.
This is clear out of those places Rev. 16. 15. least he walk naked, and they see his shame. Rev. 3. 18. Buy of me White Raiments, that thou maist be cloth'd,
This is clear out of those places Rev. 16. 15. lest he walk naked, and they see his shame. Rev. 3. 18. Buy of me White Raiments, that thou Mayest be clothed,
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and if it be upon Fine Linnen, makes it presently cast off by them, whose glory it is to be neat and clean, it shall no more come neer them till the spots and stains be wash'd off.
and if it be upon Fine Linen, makes it presently cast off by them, whose glory it is to be neat and clean, it shall no more come near them till the spots and stains be washed off.
And Oh that we had but this pride for our souls, that we were but as ambitious to have our immortal Spirits neatly deckt when we appear in Gods sight,
And O that we had but this pride for our Souls, that we were but as ambitious to have our immortal Spirits neatly decked when we appear in God's sighed,
that when we slip or fall, and when a spot does stain this Linnen even of Righteousness, that we would instantly wash it in our tears and the bloud of Christ, the laver that is prepar'd for this Linnen, for they made their garments white in the bloud of the Lamb:
that when we slip or fallen, and when a spot does stain this Linen even of Righteousness, that we would instantly wash it in our tears and the blood of christ, the laver that is prepared for this Linen, for they made their garments white in the blood of the Lamb:
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for it is the very expression of that pure clothing that we shall be drest in at our wedding with Christ, it is our spousal linnen when we go to meet our Bridegroom Rev. 19. 7, 8. The Marriage of the Lamb is come,
for it is the very expression of that pure clothing that we shall be dressed in At our wedding with christ, it is our spousal linen when we go to meet our Bridegroom Rev. 19. 7, 8. The Marriage of the Lamb is come,
and his wife hath made her self ready, and to her was granted that she should be arraied in fine linnen clean and white, to teach us that we should be always as careful of our ways, always drest in mind,
and his wife hath made her self ready, and to her was granted that she should be arrayed in fine linen clean and white, to teach us that we should be always as careful of our ways, always dressed in mind,
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to let us see that this expression by which our Righteousness is call'd white clothing, requires us to have our conversation in Heaven, even while we are here;
to let us see that this expression by which our Righteousness is called white clothing, requires us to have our Conversation in Heaven, even while we Are Here;
yea 'tis his own dress also, for the garments of Christ, Moses and Elias in the Mount was white shining Raiment. Holiness is transfiguration upon earth:
yea it's his own dress also, for the garments of christ, Moses and Elias in the Mount was white shining Raiment. Holiness is transfiguration upon earth:
so that this compellation from our daily diligence in the cleansing and the keeping of our linnen does direct us to the same diligence in neatness of our souls,
so that this compellation from our daily diligence in the cleansing and the keeping of our linen does Direct us to the same diligence in neatness of our Souls,
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and that very fitly, because nothing so pure as light, so clear as shine and noon-day, it is the most pure of all visible creatures, it is not possible so much as to sully shine or to spot the light;
and that very fitly, Because nothing so pure as Light, so clear as shine and noonday, it is the most pure of all visible creatures, it is not possible so much as to sully shine or to spot the Light;
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And truly no expression comes near the Purity of Light, for it is so clean as it is set to express the very Holiness of God himself, 1 John 1. 5. This then is the message which we have heard of him,
And truly no expression comes near the Purity of Light, for it is so clean as it is Set to express the very Holiness of God himself, 1 John 1. 5. This then is the message which we have herd of him,
the kind of Purity, which how it is, St James hath set down c. 1. 17. where he explains this very expression, Every good gift and every perfect gift is from above,
the kind of Purity, which how it is, Saint James hath Set down c. 1. 17. where he explains this very expression, Every good gift and every perfect gift is from above,
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our Devotion sometimes mounting with a bright and holy flame as it would breath up into Heaven it self, sometimes fainting and sinking as it would expire and die:
our Devotion sometime mounting with a bright and holy flame as it would breath up into Heaven it self, sometime fainting and sinking as it would expire and die:
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Ye are of your Father the Devil, and his works ye do, John 8. 44. and what in one place is said That ye may be the children of your Father which is in heaven, in an other place is, that ye may be like you Father.
You Are of your Father the devil, and his works you do, John 8. 44. and what in one place is said That you may be the children of your Father which is in heaven, in an other place is, that you may be like you Father.
And take them first to that of Light, by which we saw a holy Conversation was stil'd, we shall in that see the sad condition of a wicked person, his life is all darkness:
And take them First to that of Light, by which we saw a holy Conversation was Styled, we shall in that see the sad condition of a wicked person, his life is all darkness:
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And indeed nothing else befits his deeds of darkness, as sins are call'd; which how glorious and splendid soever they seem to him, the onely modes and gallantry,
And indeed nothing Else befits his Deeds of darkness, as Sins Are called; which how glorious and splendid soever they seem to him, the only modes and gallantry,
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2. If we take them to the other expression of White Raiment, how will they whose open exemplary sins do strip them and expose them naked, have reason to be asham'd,
2. If we take them to the other expression of White Raiment, how will they whose open exemplary Sins do strip them and expose them naked, have reason to be ashamed,
and to cover themselves with their own confusion, as with a clo•e? How wretchedly stupid is the heart of this People that glory in their shame, that count their sins the onely gaudy bravery? when as poor souls they are miserable, and poor,
and to cover themselves with their own confusion, as with a clo•e? How wretchedly stupid is the heart of this People that glory in their shame, that count their Sins the only gaudy bravery? when as poor Souls they Are miserable, and poor,
And you may see what God threatens to adulterous Israel, Isaiah 3. 16, &c. and much more at large in Ezek. 16, and 23. that she might be laugh'd to scorn,
And you may see what God threatens to adulterous Israel, Isaiah 3. 16, etc. and much more At large in Ezekiel 16, and 23. that she might be laughed to scorn,
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as a whore with her cloths over her head, a bare strumpet acting naked lewdness in high ways, with her unexpressible filthiness expos'd in publick to eyes and shame.
as a whore with her clothes over her head, a bore strumpet acting naked Lewdness in high ways, with her unexpressible filthiness exposed in public to eyes and shame.
And is such a thing as this fit to go to God, or to be a Spouse of Christ? No his Bride must be arrai'd in fine white linnen, that is the righteousness of the Saints, and without holiness no one shall see him:
And is such a thing as this fit to go to God, or to be a Spouse of christ? No his Bride must be arrayed in fine white linen, that is the righteousness of the Saints, and without holiness not one shall see him:
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Whatsoever mercy is included in the whole Gospel, Remission of sins, and everlasting Blessedness, all those rich and precious mercies which that does propose,
Whatsoever mercy is included in the Whole Gospel, Remission of Sins, and everlasting Blessedness, all those rich and precious Mercies which that does propose,
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and Col. 1. 27. it is call'd the Hope of Glory. Yea the being like God himself in the Text, We know that when he shall appear, we shall be like him, and then it follows, and he that hath this hope purifieth himself as he is pure;
and Col. 1. 27. it is called the Hope of Glory. Yea the being like God himself in the Text, We know that when he shall appear, we shall be like him, and then it follows, and he that hath this hope Purifieth himself as he is pure;
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Whosoever thou art, that art a careful Soul, and with strict Religion followest after Holiness, thou maist securely give the Scoffers of the world and the wicked leave to call thee miserable, to deride thy strictnesses and thy austerities, to say thy mortifications do make thy life sad and uncomfortable: alas!
Whosoever thou art, that art a careful Soul, and with strict Religion followest After Holiness, thou Mayest securely give the Scoffers of the world and the wicked leave to call thee miserable, to deride thy Strictnesses and thy austerities, to say thy mortifications do make thy life sad and uncomfortable: alas!
had we laid the hopes of heaven near our hearts, were our thoughts but once set and bent upon the joys above, we would easily perswade our selves to set upon the mending of our selves.
had we laid the hope's of heaven near our hearts, were our thoughts but once Set and bent upon the Joys above, we would Easily persuade our selves to Set upon the mending of our selves.
tho they do frown in seed-time and storm against their labors with inundations of tempest, or freez the earth into an untam'd hardness, till it become iron as their instruments,
though they do frown in seedtime and storm against their labors with inundations of tempest, or freeze the earth into an untamed hardness, till it become iron as their Instruments,
yet will they melt themselves or they will thaw those frosts, and toil as if they would vie drops with winter clouds, in showers of sweat as well as rain, merely because they hope to reap.
yet will they melt themselves or they will thaw those frosts, and toil as if they would vie drops with winter Clouds, in showers of sweat as well as rain, merely Because they hope to reap.
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for they outface death with all its terrors for the hopes of a gainful venture, they do charge thro a shower, a deluge of waves that do assail them with foaming wrath,
for they outface death with all its terrors for the hope's of a gainful venture, they do charge through a shower, a deluge of waves that do assail them with foaming wrath,
And what shall we say to the poor Soldier, who for hopes of rags and roots will charge fire, whom the promise of, God knows, a thin salary will make to run into as great a storm and tempest of flame,
And what shall we say to the poor Soldier, who for hope's of rags and roots will charge fire, whom the promise of, God knows, a thin salary will make to run into as great a storm and tempest of flame,
or from whom they hope for some inheritance or preferment? And the Tragedies of Ambition, which useth towade thro a sea of bloud and sin, that does scorn Relations, defy God and its own Conscience, reverse States,
or from whom they hope for Some inheritance or preferment? And the Tragedies of Ambition, which uses towade through a sea of blood and since, that does scorn Relations, defy God and its own Conscience, reverse States,
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when the Hopes of a little know not whats, will do all this? Would we not sow to the Spirit, where the harvest is Blessedness? Would we not war against the Flesh, when he that overcomes should have a Crown immortal and incorruptible? Would we not comply with Christ and please him to get his inheritance,
when the Hope's of a little know not whats, will do all this? Would we not sow to the Spirit, where the harvest is Blessedness? Would we not war against the Flesh, when he that overcomes should have a Crown immortal and incorruptible? Would we not comply with christ and please him to get his inheritance,
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and when he had every thing brought to him that ambition could gape for, yet threw off all upon these onely Hopes, Hebr. 11. 24, 25, 26, &c. When he was co•• to years, when he came to the age of understanding the honors of a Court,
and when he had every thing brought to him that ambition could gape for, yet threw off all upon these only Hope's, Hebrew 11. 24, 25, 26, etc. When he was co•• to Years, when he Come to the age of understanding the honours of a Court,
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nothing but a brickiln to be set against the Palace, and instead of the rich variety of earthly entertainments not so much as straw to make their brick of;
nothing but a brickiln to be Set against the Palace, and instead of the rich variety of earthly entertainments not so much as straw to make their brick of;
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and as if his will were not alone engag'd that way, but his understanding also led, that he should esteem that wanting, that contemtible condition, the reproach of Religion to be greater riches than the treasures of Egypt.
and as if his will were not alone engaged that Way, but his understanding also led, that he should esteem that wanting, that contemptible condition, the reproach of Religion to be greater riches than the treasures of Egypt.
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And indeed the very reproach of Christ is greater riches, riches I shall carry with me to that great Tribunal at the dreadful day, that will be the great Kings Badge, his Livery upon me when I stand before his Throne,
And indeed the very reproach of christ is greater riches, riches I shall carry with me to that great Tribunal At the dreadful day, that will be the great Kings Badge, his Livery upon me when I stand before his Throne,
how is it possible that thou that liv'st in any of those courses which these threats belong to, canst have any hope? When God hath so solemnly declar'd thou shalt have nothing but everlasting ruin,
how is it possible that thou that Livest in any of those courses which these Treats belong to, Canst have any hope? When God hath so solemnly declared thou shalt have nothing but everlasting ruin,
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Why all was upon this score, he had respect to the recompence of the reward, he hop'd for better things: what's the Son of Pharaoh 's Daughter to the Son of God? or the succession to the Crown of Egypt in comparison with the possessing the Inheritance of Heaven? 'Tis true the treasures of that Crown may furnish me with the aims of all my appetites, what'ere my heart or what my lust can wish that will get me the opportunity of having, it will allow me all those pleasures which all the world gapes after, riches to procure for them;
Why all was upon this score, he had respect to the recompense of the reward, he hoped for better things: what's the Son of Pharaoh is Daughter to the Son of God? or the succession to the Crown of Egypt in comparison with the possessing the Inheritance of Heaven? It's true the treasures of that Crown may furnish me with the aims of all my appetites, whatever my heart or what my lust can wish that will get me the opportunity of having, it will allow me all those pleasures which all the world gapes After, riches to procure for them;
But what are all those satisfactions in comparison with the joys of God? Is there delight in the full affluence of those enjoyments? Hath God indulg'd pleasure to those things which he hath allow'd to wicked Egypt? and shall I think he hath not provided greater pleasures for his own self,
But what Are all those satisfactions in comparison with the Joys of God? Is there delight in the full affluence of those enjoyments? Hath God indulged pleasure to those things which he hath allowed to wicked Egypt? and shall I think he hath not provided greater pleasures for his own self,
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and for those he intends to make happy with him? Now let me have Gods delights, Heaven I do assure my self hath the more advantages, and therefore there I chuse.
and for those he intends to make happy with him? Now let me have God's delights, Heaven I do assure my self hath the more advantages, and Therefore there I choose.
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when it allures me with some little delight, and I must part with all blessedness for it? No surely nothing can withdraw him, whom a Christians Hopes do entertain.
when it allures me with Some little delight, and I must part with all blessedness for it? No surely nothing can withdraw him, whom a Christians Hope's do entertain.
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But because temtations are apt to prevail, where there is no appearance of danger, to come a little nearer to you, that you may with terror see that none can have this Hope but they that purify, which was the last thing, I shall onely ask thee, whosoever thou art that hopest to have thy sins forgiven thee and to have Eternal Life, upon what grounds thou hopest it? We have no reason to hope for any thing, but what God hath promis'd.
But Because temptations Are apt to prevail, where there is no appearance of danger, to come a little nearer to you, that you may with terror see that none can have this Hope but they that purify, which was the last thing, I shall only ask thee, whosoever thou art that hopest to have thy Sins forgiven thee and to have Eternal Life, upon what grounds thou hopest it? We have no reason to hope for any thing, but what God hath promised.
and I how sinful soever I have bin, yet I am penitent, I endeavor to purge out that old leaven, to cleanse my self, I am resolv'd not to allow my self any of my vicious inclinations or my customes, I'le strive against my petty sins,
and I how sinful soever I have been, yet I am penitent, I endeavour to purge out that old leaven, to cleanse my self, I am resolved not to allow my self any of my vicious inclinations or my customs, I'll strive against my Petty Sins,
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For if thou didst not repent, and amend, and purge thy self from thy filthy wickednesses, thou must then know, that the same God that seal'd all his promises with the bloud of his Son, did also represent and seal these threatnings in his suffering, Without holiness no man shall see God.
For if thou didst not Repent, and amend, and purge thy self from thy filthy Wickednesses, thou must then know, that the same God that sealed all his promises with the blood of his Son, did also represent and seal these threatenings in his suffering, Without holiness no man shall see God.
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s And, Be not deceiv'd, neither fornicator, nor adulterer, nor covetous person, nor rietous, and the like, hath any inheritance in the Kingdom of Christ or God;
s And, Be not deceived, neither fornicator, nor adulterer, nor covetous person, nor rietous, and the like, hath any inheritance in the Kingdom of christ or God;
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how it is the description he gives of the Heathen, and he joins it with other most comfortless expressions, Eph. 2. 12. without Christ, strangers from the Covenant of promise, having no hope,
how it is the description he gives of the Heathen, and he joins it with other most comfortless expressions, Ephesians 2. 12. without christ, Strangers from the Covenant of promise, having no hope,
but also look upon the experience, how to be in a lost desperate condition in relation to so eternal a consequence as the world to come imports, is such a thing as none was ever able to stand under the consideration of it;
but also look upon the experience, how to be in a lost desperate condition in Relation to so Eternal a consequence as the world to come imports, is such a thing as none was ever able to stand under the consideration of it;
And then how shall we reconcile these considerations, if we put them both together in the Sinners mind? How shall they be at peace and not tear one another and the soul? It is impossible to endure not to hope,
And then how shall we reconcile these considerations, if we put them both together in the Sinners mind? How shall they be At peace and not tear one Another and the soul? It is impossible to endure not to hope,
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Sure 'tis a very sad consideration to think that men that know the wretchedness of being hopeless, that dare not not hope, will not yet industriously and piously set upon the performance of that condition on which they may hope, will not purify that they may have reason to expect the promises.
Sure it's a very sad consideration to think that men that know the wretchedness of being hopeless, that Dare not not hope, will not yet industriously and piously Set upon the performance of that condition on which they may hope, will not purify that they may have reason to expect the promises.
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it were a mercy to such a person to be struck into despair, that he may be taught the wretchedness of his condition and hurried out it, in which as long as he does hope, there's no reason to expect that he should leave it,
it were a mercy to such a person to be struck into despair, that he may be taught the wretchedness of his condition and hurried out it, in which as long as he does hope, there's no reason to expect that he should leave it,
but by becoming hopeless in it may be frighted from it, and the gates of hell is the onely probable means to let that man into the way of heaven. O the Christians Hope!
but by becoming hopeless in it may be frighted from it, and the gates of hell is the only probable means to let that man into the Way of heaven. O the Christians Hope!
What will not a man undertake, which he can but hope to go thro, and is assur'd of a large recompence for doing? and surely Heaven is worth the endeavouring after,
What will not a man undertake, which he can but hope to go through, and is assured of a large recompense for doing? and surely Heaven is worth the endeavouring After,
Christ was content to be crucified to compass it, and cannot we be content to purify our selves for it? Will you see what hope can perswade a man to do? See Abraham to whom God promis'd onely the Land of Canaan, and that not to be enjoied by himself nor by his Son,
christ was content to be Crucified to compass it, and cannot we be content to purify our selves for it? Will you see what hope can persuade a man to do? See Abraham to whom God promised only the Land of Canaan, and that not to be enjoyed by himself nor by his Son,
yet after that, before Isaac had any Posterity, when he was but a child, God commands him to go and sacrifice his Isaac, and go to cut off all hopes of ever enjoying it,
yet After that, before Isaac had any Posterity, when he was but a child, God commands him to go and sacrifice his Isaac, and go to Cut off all hope's of ever enjoying it,
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yet against hope he believed in hope, saith St Paul, and he that had receiv'd the promises of God, offer'd up his onely begotten Son Heb. 11. 17. i. e. having entertain'd and embrac'd the promise of a numerous seed and people that should spring from him,
yet against hope he believed in hope, Says Saint Paul, and he that had received the promises of God, offered up his only begotten Son Hebrew 11. 17. i. e. having entertained and embraced the promise of a numerous seed and people that should spring from him,
nor promise above nature that he should have any more children, but a plain affirmation that this People, to whom the Promises belong'd, should come from Isaac; yet having once truly hop'd that God would perform his promise, he absolutely obei'd that command of Gods resolving to kill the Son, on whom all those Promises depended.
nor promise above nature that he should have any more children, but a plain affirmation that this People, to whom the Promises belonged, should come from Isaac; yet having once truly hoped that God would perform his promise, he absolutely obeyed that command of God's resolving to kill the Son, on whom all those Promises depended.
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And now my Brethren, there is no such puzles in our Hope, nor no such hard thing requir'd of us, no Sons to be sacrific'd but onely a few vices, no doubtful perplext promise of a Canaan onely, but plain assured Heaven:
And now my Brothers, there is no such puzzles in our Hope, nor no such hard thing required of us, no Sons to be sacrificed but only a few vices, no doubtful perplexed promise of a Canaan only, but plain assured Heaven:
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It is but now the Church hath celebrated the Ascension of our Lord Christ, and the great Proposal of the Angels Acts 1. 11. to all those Disciples that beheld him going up to Heaven and gaz'd after him so wishly, was that they should see him come again.
It is but now the Church hath celebrated the Ascension of our Lord christ, and the great Proposal of the Angels Acts 1. 11. to all those Disciples that beheld him going up to Heaven and gazed After him so wishly, was that they should see him come again.
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Now the particular comfort of that coming so again is, when he shall appear, we shall be like him 1 John 3. 2. and the hopes of being so St John thought a sufficient motive to set every man on purifying, and that himself:
Now the particular Comfort of that coming so again is, when he shall appear, we shall be like him 1 John 3. 2. and the hope's of being so Saint John Thought a sufficient motive to Set every man on purifying, and that himself:
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Reveal, O Blessed God, some of thy Glory which thou hast prepar'd for them that love thee, some of that blessed Hope of a Christian calling to our hearts, that it may stir our desires and longings, and heat them into hopes;
Reveal, Oh Blessed God, Some of thy Glory which thou hast prepared for them that love thee, Some of that blessed Hope of a Christian calling to our hearts, that it may stir our Desires and longings, and heat them into hope's;
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The Angels are not clean in thy sight, and the Seraphims cover their faces, what then shall become of us vile filthy Sinners, whose daily impurities have so defil'd both our souls and bodies, that we are but one mass and heap of uncleaness.
The Angels Are not clean in thy sighed, and the Seraphims cover their faces, what then shall become of us vile filthy Sinners, whose daily Impurities have so defiled both our Souls and bodies, that we Are but one mass and heap of uncleanness.
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I take them in the sense they have Matt. 6. 6. But thou, when thou praiest, enter into thy chamber and shut thy door, so that here they will be the form of prescribing praier:
I take them in the sense they have Matt. 6. 6. But thou, when thou Prayest, enter into thy chamber and shut thy door, so that Here they will be the from of prescribing prayer:
we know that neither fornicators, &c. shall have any inheritance. O let this knowledg apply it self to our hearts and consciences, that the terrors of it may fright us from the vain hopes that we do cherish of being happy, notwithstanding we go on in our sinful courses,
we know that neither fornicators, etc. shall have any inheritance. Oh let this knowledge apply it self to our hearts and Consciences, that the terrors of it may fright us from the vain hope's that we do cherish of being happy, notwithstanding we go on in our sinful courses,
when we see destruction make close approches to us, work round about us, and punishment like our sin lies at the very door, ready either to enter in upon us,
when we see destruction make close Approaches to us, work round about us, and punishment like our since lies At the very door, ready either to enter in upon us,
to offer at a way to prevent all this, that should discover to you a safe retreat from those threats that pursue this Nation in general, open a shelter from the present storm, cannot chuse but be seasonable;
to offer At a Way to prevent all this, that should discover to you a safe retreat from those Treats that pursue this nation in general, open a shelter from the present storm, cannot choose but be seasonable;
Before I do divide the Text, I shall tell you in what sense I interpret those words, Enter thou into thy chamber and shut the doors about thee, which if it be not according to the immediat and literal importance of them, is yet such as is justified by a parallel place of Scripture dictated by our Savior himself,
Before I do divide the Text, I shall tell you in what sense I interpret those words, Enter thou into thy chamber and shut the doors about thee, which if it be not according to the immediate and literal importance of them, is yet such as is justified by a parallel place of Scripture dictated by our Saviour himself,
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in times of change when thou knowest not which way to betake thy self, go to the Closet of thy devotions, take off thy thoughts from these sad objects here below,
in times of change when thou Knowest not which Way to betake thy self, go to the Closet of thy devotions, take off thy thoughts from these sad objects Here below,
From the second I shall observe that in times of storm or any sadness the onely way to withdraw our selves from the violences of discontents and troubles, is to retire to praiers,
From the second I shall observe that in times of storm or any sadness the only Way to withdraw our selves from the violences of discontents and Troubles, is to retire to Prayers,
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4. From the duration, that the sorrows of the afflictions, which God does suffer to fall upon his own devout People, they last but for a little moment.
4. From the duration, that the sorrows of the afflictions, which God does suffer to fallen upon his own devout People, they last but for a little moment.
first to shew us that in the times of storm and of the breakings out of indignation God invites none to courses of security, puts none upon ways of safety, do's not take care of any but those that are his People,
First to show us that in the times of storm and of the breakings out of Indignation God invites none to courses of security, puts none upon ways of safety, do's not take care of any but those that Are his People,
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Can Rebels claim protection, and such who renounce relations, that put themselves off from being his People, expect that he should look after and take care of them, be their Guardian and Security? The different condition of these two sorts of People in relation to Gods caring for them in time of judgment you will find Mal 3. 16, 17, 18. In the times of undisturb'd abundance and of full prosperity,
Can Rebels claim protection, and such who renounce relations, that put themselves off from being his People, expect that he should look After and take care of them, be their Guardian and Security? The different condition of these two sorts of People in Relation to God's caring for them in time of judgement you will find Malachi 3. 16, 17, 18. In the times of undisturbed abundance and of full Prosperity,
then this will be a comfortable consideration, come what will come I have one that hath writ me in his note-book, in his Book of Remembrance, to put him in mind that he is to provide for me:
then this will be a comfortable consideration, come what will come I have one that hath writ me in his notebook, in his Book of Remembrance, to put him in mind that he is to provide for me:
nor can he look for any from the Lord, God hath not so much as directions for him here, he hath no part, not in his perswasions, is not invited to his Coun•els;
nor can he look for any from the Lord, God hath not so much as directions for him Here, he hath no part, not in his persuasions, is not invited to his Coun•els;
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safety it self must speak us fair or we will none of it, and God must flatter us into the places of security, Come my People, enter into thy chambers, the next. Enter thou into thy chambers.
safety it self must speak us fair or we will none of it, and God must flatter us into the places of security, Come my People, enter into thy chambers, the next. Enter thou into thy chambers.
Whence we did observe, that in times of storm and calamity the onely way to withdraw our selves from the violences of discontents and troubles, is to retire to Praiers and Closet exercises of Devotion.
Whence we did observe, that in times of storm and calamity the only Way to withdraw our selves from the violences of discontents and Troubles, is to retire to Prayers and Closet exercises of Devotion.
If I should go to prove this, I might read you the whole book of Psalms, the Psalter being but Davids Liturgy in time of sadness, the service and the refreshments of his sorrows.
If I should go to prove this, I might read you the Whole book of Psalms, the Psalter being but Davids Liturgy in time of sadness, the service and the refreshments of his sorrows.
To tell you that he says, In my trouble I will go call upon the Lord Psal. 18. 6. and when I was in trouble I called upon the Lord Psal. 120. 1. or again, for the love that I bear unto them they take now my contrary part,
To tell you that he Says, In my trouble I will go call upon the Lord Psalm 18. 6. and when I was in trouble I called upon the Lord Psalm 120. 1. or again, for the love that I bear unto them they take now my contrary part,
they do nothing but close and mingle as it were, till the heart mount up to those extasies that we read of in devout persons, that entertain themselves to miracle in the enjoyment of those Contemplations, which these exercises do afford them.
they do nothing but close and mingle as it were, till the heart mount up to those ecstasies that we read of in devout Persons, that entertain themselves to miracle in the enjoyment of those Contemplations, which these exercises do afford them.
And for the comforts of it, I shall enclose them in the application, which shall pass by that strange mistake that is in some men, who seek to quench the sorrows of calamity by the entertainments of sin, to divert sad thoughts by vicious company, to refresh themselves with the jollities of iniquity, to choak the remembrance of their afflictions with riot, and drown it in excesses.
And for the comforts of it, I shall enclose them in the application, which shall pass by that strange mistake that is in Some men, who seek to quench the sorrows of calamity by the entertainments of since, to divert sad thoughts by vicious company, to refresh themselves with the Jollities of iniquity, to choke the remembrance of their afflictions with riot, and drown it in Excesses.
And secondly it shall omit that very near as great mistake of them, who in times of impending calamity busy themselves with the cares of the world, whose hearts are then especially set on thriving,
And secondly it shall omit that very near as great mistake of them, who in times of impending calamity busy themselves with the Cares of the world, whose hearts Are then especially Set on thriving,
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as our Savior calls them, should be our onely hopeful refuge and retiring place, that men should be then most griping after that, the cares of keeping which,
as our Saviour calls them, should be our only hopeful refuge and retiring place, that men should be then most gripping After that, the Cares of keeping which,
and the fears of loosing it are the onely great things that make calamity grievous. He, who then makes himself Master of possessions, gives pledges to Affliction.
and the fears of losing it Are the only great things that make calamity grievous. He, who then makes himself Master of possessions, gives pledges to Affliction.
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thou hast here the most faithful bosom of thy Savior, whom thou mayst behold in the same postures of affliction that thou thy self art in, out of affection to thee and suffering for thee, in Agonies of one and the other, sweating as much with heats of love to thee as of pain for thee, hanging down his head upon the cross with languishments of kindness and of weakness,
thou hast Here the most faithful bosom of thy Saviour, whom thou Mayest behold in the same postures of affliction that thou thy self art in, out of affection to thee and suffering for thee, in Agonies of one and the other, sweating as much with heats of love to thee as of pain for thee, hanging down his head upon the cross with languishments of kindness and of weakness,
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if thy sad expectations be like plummets at thy heart and weigh it down, yet lift up thy heart together with thy hands in assur'd confidence that that kindness, which did thus express it self, will never fail thee.
if thy sad Expectations be like plummets At thy heart and weigh it down, yet lift up thy heart together with thy hands in assured confidence that that kindness, which did thus express it self, will never fail thee.
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If notwithstanding this, the pressure make thy thoughts to sink and thy soul to grovel, let it be but a bowing down in submission to my will, who certainly know what is best for thee:
If notwithstanding this, the pressure make thy thoughts to sink and thy soul to grovel, let it be but a bowing down in submission to my will, who Certainly know what is best for thee:
and in all fears thither he hasts for shelter with the very same complacencies that our Savior says the young one does to the wings of the hen at the approach of danger:
and in all fears thither he hasts for shelter with the very same Complacencies that our Saviour Says the young one does to the wings of the hen At the approach of danger:
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By frequent converses of this kind and other practices of Devotion, and Meditations on the mercies of his providence and his protecting kindnesses, besides the glories of his Preparations towards his future Estate, the soul mounts up to great degrees of confidence and familiaritie with God:
By frequent converses of this kind and other practices of Devotion, and Meditations on the Mercies of his providence and his protecting Kindnesses, beside the Glories of his Preparations towards his future Estate, the soul mounts up to great Degrees of confidence and familiarity with God:
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and God does use, when a heart does thus ply and follow him and become intimate with him, to reveal himself also to that heart in the midst of his devotions;
and God does use, when a heart does thus ply and follow him and become intimate with him, to reveal himself also to that heart in the midst of his devotions;
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and with soft whispers speak peace close to his heart, break in upon him with flashes of joy, warm him with gleams of comfort which ravish the soul with delight in the emploiment.
and with soft whispers speak peace close to his heart, break in upon him with flashes of joy, warm him with gleams of Comfort which ravish the soul with delight in the employment.
Hence grow strange intercourses betwixt them, the Lord pours in of his Holy Spirit, that bond and ligament of God and the soul, that maintains perpetual commerce between them;
Hence grow strange intercourses betwixt them, the Lord pours in of his Holy Spirit, that bound and ligament of God and the soul, that maintains perpetual commerce between them;
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And the Soul that by the practices of Devotion is brought to be thus affected, hath not onely fulfill'd the counsel of the Text, retir'd into his chambers,
And the Soul that by the practices of Devotion is brought to be thus affected, hath not only fulfilled the counsel of the Text, retired into his chambers,
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but is also brought into Gods chambers, so the Spouse in the Canticles expresses c. 1. 4. The King hath brought me into his chambers, and c. 2. 4. He brought me into his banquetting house,
but is also brought into God's chambers, so the Spouse in the Canticles Expresses c. 1. 4. The King hath brought me into his chambers, and c. 2. 4. He brought me into his banqueting house,
when I am entertain'd in Gods banquetting house, and in his bed-chamber? It were easy for me to produce instances of them that were so taken up with the joys of Devotion, that they had scarce any thoughts for any thing besides, they even forgot that which was most necessary to their being, it made all other passions to languish, they had no appetites for other things, at least there was no vigour in those appetites, onely decaied desires from which the soul was quite retir'd,
when I am entertained in God's banqueting house, and in his bedchamber? It were easy for me to produce instances of them that were so taken up with the Joys of Devotion, that they had scarce any thoughts for any thing beside, they even forgotten that which was most necessary to their being, it made all other passion to languish, they had no appetites for other things, At least there was no vigour in those appetites, only decayed Desires from which the soul was quite retired,
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as to neglect all other of its offices, so impetuous in serving them that it abandons all its other business, attends no faculty but that which is engag'd upon that Object, does not so much as lend it self to any outward organ, feeds and advances onely that affection,
as to neglect all other of its Offices, so impetuous in serving them that it abandons all its other business, attends no faculty but that which is engaged upon that Object, does not so much as lend it self to any outward organ, feeds and advances only that affection,
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Just so, if the love of those Contemplations which Devotions afford take possession of the heart, it becomes heartless to all other functions, careless and languid to every thing besides;
Just so, if the love of those Contemplations which Devotions afford take possession of the heart, it becomes heartless to all other functions, careless and languid to every thing beside;
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And to a Soul that is thus taken up, what's the world, or the miscarriages that are therein? Are there fears abroad? They do but make me then withdraw into my chamber, where there are all these joys.
And to a Soul that is thus taken up, what's the world, or the miscarriages that Are therein? are there fears abroad? They do but make me then withdraw into my chamber, where there Are all these Joys.
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Does judgment threaten an utter desolation, make solitude about us, and drive us into the place of dragons, in Davids words? I will retire that way into Gods bed-chamber.
Does judgement threaten an utter desolation, make solitude about us, and drive us into the place of dragons, in Davids words? I will retire that Way into God's bedchamber.
Is the dimness of anguish, and darkness as of the shadow of death coming upon the Land? yet I am sure, that in the little Oratory there is the light of Gods Countenance.
Is the dimness of anguish, and darkness as of the shadow of death coming upon the Land? yet I am sure, that in the little Oratory there is the Light of God's Countenance.
The devout Soul receives in times of discontent not onely liberty, but invitation to go and bemoan his case to him that hath God-like compassions for him,
The devout Soul receives in times of discontent not only liberty, but invitation to go and bemoan his case to him that hath Godlike compassions for him,
These submissions are secondly rewarded by him with the great contents of having Gods will don upon him, with the comforts of finding that it is indeed best for him.
These submissions Are secondly rewarded by him with the great contents of having God's will dONE upon him, with the comforts of finding that it is indeed best for him.
Lastly the contemplations of these, and familiarity with God begets transcendencies of love and joy, which when they are once entertain'd, their desires languish to all other things, they seem low and of base alloy,
Lastly the contemplations of these, and familiarity with God begets transcendencies of love and joy, which when they Are once entertained, their Desires languish to all other things, they seem low and of base alloy,
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and if they go on, besides the loss of all the opportunities of Religion, the labors of their whole life will but serve the ruins of an hour, that they have provided onely for spoil, heap't up for rapine, and gather'd but a prey;
and if they go on, beside the loss of all the opportunities of Religion, the labors of their Whole life will but serve the ruins of an hour, that they have provided only for spoil, heaped up for rapine, and gathered but a prey;
why then those hours they have spent or shall go and lay out on devotion and the service of God, they shall be sure will turn to their account, both here as to the preservation of those opportunities and of their Church;
why then those hours they have spent or shall go and lay out on devotion and the service of God, they shall be sure will turn to their account, both Here as to the preservation of those opportunities and of their Church;
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when they shall be divested of all other habitations, and that with Mary here is the better part that cannot be taken from them, that when their Riches have forsaken them, taken the adverse party,
when they shall be divested of all other habitations, and that with Marry Here is the better part that cannot be taken from them, that when their Riches have forsaken them, taken the adverse party,
Oh my Brethren, when you or I have spent one hearty hour in humble zealous devotions, the hopes of the issues of that hour, the confidence that God hath heard your and my Praiers,
O my Brothers, when you or I have spent one hearty hour in humble zealous devotions, the hope's of the issues of that hour, the confidence that God hath herd your and my Prayers,
and his doors be shut upon him, he lives in Goshen; when the consuming fire did run upon the ground throughout the land, there was no storm in Goshen Exod. 9. 26. and when flashes of judgment do burst in upon other persons, 'tis calm in the Praier-room.
and his doors be shut upon him, he lives in Goshen; when the consuming fire did run upon the ground throughout the land, there was no storm in Goshen Exod 9. 26. and when flashes of judgement do burst in upon other Persons, it's Cam in the Prayer-room.
When the destroying Angel had overrun every house in Egypt with death, when there was nothing but carcasses and crying in each dwelling, there was not one sick in Goshen Exod. 12. 30. When a thick darkness dwelt upon the Nation, the Israelites had lights in all their dwellings Exod. 10. 23. and when a sad dark cloud does sit upon Gods Countenance and pour down inundations of tempest on a people,
When the destroying Angel had overrun every house in Egypt with death, when there was nothing but carcases and crying in each Dwelling, there was not one sick in Goshen Exod 12. 30. When a thick darkness dwelled upon the nation, the Israelites had lights in all their dwellings Exod 10. 23. and when a sad dark cloud does fit upon God's Countenance and pour down inundations of tempest on a people,
and of cloud to those others, Exod. 14. 20. and when in this their pilgrimage he takes off their chariot-wheels, v. 25. that they drive heavily, prest with the weight of afflictions and the heavier incumbrances of the World, striving against the tide and torrent of troubles, encountring nothing but rubs and crosses,
and of cloud to those Others, Exod 14. 20. and when in this their pilgrimage he Takes off their Chariot wheels, v. 25. that they drive heavily, pressed with the weight of afflictions and the Heavier encumbrances of the World, striving against the tide and torrent of Troubles, encountering nothing but rubs and Crosses,
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and to the devout persons the troubles of their times, by making them retire into their chambers, prove an occasion of security, which brings on the next observation from the words, hide thy self.
and to the devout Persons the Troubles of their times, by making them retire into their chambers, prove an occasion of security, which brings on the next observation from the words, hide thy self.
and where is safety to be had, if it be not there? Is there not full quietness and calm in the Lords withdrawing rooms? Not to tell you that David plac't his Rock, his Fortress, his Castle, his every word of safety upon this foundation:
and where is safety to be had, if it be not there? Is there not full quietness and Cam in the lords withdrawing rooms? Not to tell you that David placed his Rock, his Fortress, his Castle, his every word of safety upon this Foundation:
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not to reckon up an infinity of places besides Psalm 27. 5. and 61. 2, 3, 4, 5. I shall onely say, that 'tis impossible for any Sermon to say better what I have to say for him that betakes himself to these secret rooms and nestles there,
not to reckon up an infinity of places beside Psalm 27. 5. and 61. 2, 3, 4, 5. I shall only say, that it's impossible for any Sermon to say better what I have to say for him that betakes himself to these secret rooms and nestles there,
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nor more pertinent to a time of sickness and distress, than the 91. Psalm hath spoke v. 1, 2, 3, 4, 5, 6, 7, 8, 9, &c. and to which 'twere vanity, if not Tautology to add.
nor more pertinent to a time of sickness and distress, than the 91. Psalm hath spoke v. 1, 2, 3, 4, 5, 6, 7, 8, 9, etc. and to which 'twere vanity, if not Tautology to add.
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Should I labour to evince this further, I could prove strangely to you, that good hearty devout Praiers are in time of danger a Security even to a Miracle.
Should I labour to evince this further, I could prove strangely to you, that good hearty devout Prayers Are in time of danger a Security even to a Miracle.
Security from the fury of men, when single Prayers did resist an Army, when Moses 's hand lifted up in his devotions slew more Amalekites than the armed hands of Joshua and all his Regiments stretcht out;
Security from the fury of men, when single Prayers did resist an Army, when Moses is hand lifted up in his devotions slew more Amalekites than the armed hands of joshua and all his Regiments stretched out;
when he came to destroy the People by a plague, Psalm 106. 23. so God said he would destroy them, had not Moses his chosen stood before him in the breach to turn away his wrathful indignation, least he should destroy them.
when he Come to destroy the People by a plague, Psalm 106. 23. so God said he would destroy them, had not Moses his chosen stood before him in the breach to turn away his wrathful Indignation, lest he should destroy them.
and the Angel with his sword drawn was assaulting, had began his deaths, in steps Moses, arm'd but with single Praier maintains the breach, and turns away the Indignation.
and the Angel with his sword drawn was assaulting, had began his death's, in steps Moses, armed but with single Prayer maintains the breach, and turns away the Indignation.
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let me alone Hebr. NONLATINALPHABET dimitte me, NONLATINALPHABET permitte me ut invalescat, Syr. & nunc si permiseris mihi, invalescet, Arab. dimitte deprecationem tuam à facie mea, Chald. Loose me,
let me alone Hebrew Dimity me, permit me ut invalescat, Syr. & nunc si permiseris mihi, invalescet, Arab. Dimity deprecationem tuam à fancy mea, Chald. Lose me,
I can do nothing if thou pray, my arm of power, my stretcht our arm is held in, it is restrain'd by thy strong cries, thy violent sighs they cool my wrath that it cannot wax hot against them, thy zeal it is irresistible;
I can do nothing if thou pray, my arm of power, my stretched our arm is held in, it is restrained by thy strong cries, thy violent sighs they cool my wrath that it cannot wax hight against them, thy zeal it is irresistible;
but he besought the Lord his God, as it follows there, and the sudden effect of his Praier was, the Lord repented of the evil which he thought to do unto his people.
but he besought the Lord his God, as it follows there, and the sudden Effect of his Prayer was, the Lord repented of the evil which he Thought to do unto his people.
and so does often, warning his Ministers the Prophets, Pray not for this people, I will not have you pray least you should prevail upon mine indignation and overcome my anger.
and so does often, warning his Ministers the prophets, Pray not for this people, I will not have you pray lest you should prevail upon mine Indignation and overcome my anger.
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If we be strong enough to keep out all our foes, we are not fortified to keep out plagues, have no guard against Gods hand, his arrows fly over any defences.
If we be strong enough to keep out all our foes, we Are not fortified to keep out plagues, have no guard against God's hand, his arrows fly over any defences.
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therefore have I poured out mine indignation upon them, I have consumed them with the fire of my wrath, their own way have I recompensed upon their heads, saith the Lord God:
Therefore have I poured out mine Indignation upon them, I have consumed them with the fire of my wrath, their own Way have I recompensed upon their Heads, Says the Lord God:
if the performances of it be a making good the gap against his wrath, methinks it should a little move us in all our exigencies to stand upon our guard, to know our own strengths,
if the performances of it be a making good the gap against his wrath, methinks it should a little move us in all our exigencies to stand upon our guard, to know our own strengths,
Or if the line of destruction be stretcht out upon our Nation, if it have filled up the measure to the height, that God have sworn tho Noah, Daniel, and Job were among his people,
Or if the line of destruction be stretched out upon our nation, if it have filled up the measure to the height, that God have sworn though Noah, daniel, and Job were among his people,
To these indeed every affliction is vengeance and judgment, and their fiery trials here are but tasts and prelusions of Gods fearful wrath and fiery indignation;
To these indeed every affliction is vengeance and judgement, and their fiery trials Here Are but tastes and prelusions of God's fearful wrath and fiery Indignation;
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I will take her into the wilderness, saith God by the Prophet Hosea, and I will speak comfortably unto her, NONLATINALPHABET, I will speak unto her heart, in those desolate lonely places I will wooe her,
I will take her into the Wilderness, Says God by the Prophet Hosea, and I will speak comfortably unto her,, I will speak unto her heart, in those desolate lonely places I will woo her,
yet devotion in the chamber is like bloud upon the Israelites door posts, the indignation does go by it, makes a Passover, it enters into the houses of the Egyptians onely,
yet devotion in the chamber is like blood upon the Israelites door posts, the Indignation does go by it, makes a Passover, it enters into the houses of the egyptians only,
but when it finds thy doors thus shut NONLATINALPHABET, the indignation does overpass, especially if it find such a NONLATINALPHABET as the bloud of Christ.
but when it finds thy doors thus shut, the Indignation does overpass, especially if it find such a as the blood of christ.
The way that God revealed himself by Law was by lightnings and thunders on Mount Sinai, the Pomp of it was a Mountain not to be come near unto, that burnt with tempests of fire, things that were not onely mazes but omens, that typified those storms and tempests that were to be the portion of transgressors, that limn'd out that unquenchable brimstone,
The Way that God revealed himself by Law was by lightnings and Thunders on Mount Sinai, the Pomp of it was a Mountain not to be come near unto, that burned with tempests of fire, things that were not only mazes but omens, that typified those storms and tempests that were to be the portion of transgressors, that limned out that unquenchable brimstone,
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Yea and besides that blackness and darkness too, so that notwithstanding all those lightnings and those revelations God was still in the thick cloud and in the dark,
Yea and beside that blackness and darkness too, so that notwithstanding all those lightnings and those revelations God was still in the thick cloud and in the dark,
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You come to him not onely for the emty kindness of a visit there, but to partake of his body and his bloud, all the redemtions, graces, mercies, which he purchased on the cross.
You come to him not only for the empty kindness of a visit there, but to partake of his body and his blood, all the redemtions, graces, Mercies, which he purchased on the cross.
If ever Christ do call with passion, it is sure when he pours out that bloud for us and saith, every one that thirsteth come, Come unto me all ye that labor.
If ever christ do call with passion, it is sure when he pours out that blood for us and Says, every one that Thirsteth come, Come unto me all you that labour.
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how the laboring heavy laden persons are the onely fit persons to come to Christ. 4. I shall touch the advantages those persons shall gain by coming. Of these, and
how the labouring heavy laden Persons Are the only fit Persons to come to christ. 4. I shall touch the advantages those Persons shall gain by coming. Of these, and
they are translated, fessi estis & bajulantes onera Syr. labore attriti & gravati onere by the Arab. And indeed they signify pains such as to make us pant and blow NONLATINALPHABET,
they Are translated, fessi Ye are & bajulantes Onera Syr. labour attriti & gravati onere by the Arab. And indeed they signify pains such as to make us pant and blow,
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sins themselves being in Scripture exprest by words that signify labor, trouble and weight, and therefore the word in the Text translates NONLATINALPHABET, which means all those, especially iniquity, Mich. 2. 1. Wo to them that devise iniquity, NONLATINALPHABET, that devise labors;
Sins themselves being in Scripture expressed by words that signify labour, trouble and weight, and Therefore the word in the Text translates, which means all those, especially iniquity, Mich. 2. 1. Woe to them that devise iniquity,, that devise labors;
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and the very next words will warrant it, and work evil: it being a most familiar expression with the Prophet David, the Workers of Iniquity, not onely because it is some mens emploiment and trade, here lies their skill, their managery, they are not Artists in any thing besides;
and the very next words will warrant it, and work evil: it being a most familiar expression with the Prophet David, the Workers of Iniquity, not only Because it is Some men's employment and trade, Here lies their skill, their managery, they Are not Artists in any thing beside;
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but also Workers of iniquity because it is their toil, they sweat under it, it is the vanity and vexation of their lives, which are rackt in designing, contriving,
but also Workers of iniquity Because it is their toil, they sweat under it, it is the vanity and vexation of their lives, which Are racked in designing, contriving,
he calls your sins of the least size, peccata levia, as they are esteem'd, motes in the eye Matth. 7. 3. Why beholdest thou the mote that is in thy brothers eye? that is,
he calls your Sins of the least size, Peccata Levia, as they Are esteemed, motes in the eye Matthew 7. 3. Why Beholdest thou the mote that is in thy Brother's eye? that is,
And if our souls were not all corneous, our consciences sear'd and dead, we should with the same impatience bear them as our eye does dust, with restlesness work against it, never quiet till it force out tears to wash away the dust.
And if our Souls were not all corneous, our Consciences seared and dead, we should with the same impatience bear them as our eye does dust, with restlessness work against it, never quiet till it force out tears to wash away the dust.
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Yea worse than that, for the word which we translate mote NONLATINALPHABET signifies a spill of wood, a little shiver or splinter, a thing absolutely insuppportable to that part, which if suffered, does not onely threaten it with intolerable pains, but with absolute extinction.
Yea Worse than that, for the word which we translate mote signifies a spill of wood, a little shiver or splinter, a thing absolutely insuppportable to that part, which if suffered, does not only threaten it with intolerable pains, but with absolute extinction.
St Peter says it of Christ, He himself bears our sins, and the Prophet Isaiah said it before him c. 53. 11. For he shall bear their iniquities NONLATINALPHABET, bear them as a great burden,
Saint Peter Says it of christ, He himself bears our Sins, and the Prophet Isaiah said it before him c. 53. 11. For he shall bear their iniquities, bear them as a great burden,
'Tis true there are of those that do delight in life, onely because it is the opportunity of sin, it hath no more pleasure in it than is spent in vanity or iniquity, without that NONLATINALPHABET, that NONLATINALPHABET life would be a burden, they would labor under it;
It's true there Are of those that do delight in life, only Because it is the opportunity of since, it hath no more pleasure in it than is spent in vanity or iniquity, without that, that life would be a burden, they would labour under it;
whom weights do but exalt, elevate, and in their own expression a load of sin and drink, that sinks their bodies to the earth, doth but heighten imagination and delight.
whom weights do but exalt, elevate, and in their own expression a load of since and drink, that sinks their bodies to the earth, does but heighten imagination and delight.
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And how shall we reconcile these expressions? Shall we attribute them to the unhappy contradictions of this thing sin, which is at once ease and pressure, sleep and yet heavy labour? or rather shall we gather hence the extremely toilsom condition of the sinner, whose very rest is NONLATINALPHABET,
And how shall we reconcile these expressions? Shall we attribute them to the unhappy contradictions of this thing since, which is At once ease and pressure, sleep and yet heavy labour? or rather shall we gather hence the extremely toilsome condition of the sinner, whose very rest is,
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Tho his life be all sleep, yet he is all that while one of the NONLATINALPHABET here in the Text. And so those very wickednesses, which are here called heavy burden, are in other places called our own body, our selves.
Tho his life be all sleep, yet he is all that while one of the Here in the Text. And so those very Wickednesses, which Are Here called heavy burden, Are in other places called our own body, our selves.
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And what shall lighten him whose very self is weight? What shall disburden him who is his own immense pressure? Wretched men that we are, who shall deliver us from these burdens of our selves? Burdens indeed with which the expressions seem to labor as well as the sinner, NONLATINALPHABET We have not words for them, the mineries, the Gallies, the Mill,
And what shall lighten him whose very self is weight? What shall disburden him who is his own immense pressure? Wretched men that we Are, who shall deliver us from these burdens of our selves? Burdens indeed with which the expressions seem to labour as well as the sinner, We have not words for them, the mineries, the Galleys, the Mill,
it made the Son of God to sweat like clots of bloud, it squeez'd that very person who was NONLATINALPHABET, it made him faint, not able to stand under that tree on which he was to bear the Iniquity.
it made the Son of God to sweat like clots of blood, it squeezed that very person who was, it made him faint, not able to stand under that tree on which he was to bear the Iniquity.
At such hard rates man buyeth damnation, as if he envied himself ease in Ruin; NONLATINALPHABET he doth extremely labor, till he faint, to get to Hell.
At such hard rates man buyeth damnation, as if he envied himself ease in Ruin; he does extremely labour, till he faint, to get to Hell.
& often cast him into the agonies of death, & from it did revive him still onely to throw him back again into them? It were no hard matter to shew that the Scripture does express every gross Sinner to be one of these Demoniacs, to be possessed and inhabited by a Devil, Matth. 12. 43, 44. When the unclean spirit is gon out of a man, he Walketh thro dry places;
& often cast him into the agonies of death, & from it did revive him still only to throw him back again into them? It were no hard matter to show that the Scripture does express every gross Sinner to be one of these Demoniacs, to be possessed and inhabited by a devil, Matthew 12. 43, 44. When the unclean Spirit is gone out of a man, he Walks through dry places;
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And what doth all this mean, but describe a person that after seeming amendment returns back again to his courses of sin? Of such a one the Devil saith, I will return. A wicked person is the Devil's house, Sathan dwells there,
And what does all this mean, but describe a person that After seeming amendment returns back again to his courses of since? Of such a one the devil Says, I will return. A wicked person is the Devil's house, Sathan dwells there,
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and is not his house Hell? And then are not all the miseries of Tophet, the torments of the vale of Hinnom in a Sinner? Yea experience is fair enough for this, that the habitually wicked person is a Demoniac.
and is not his house Hell? And then Are not all the misery's of Tophet, the torments of the vale of Hinnom in a Sinner? Yea experience is fair enough for this, that the habitually wicked person is a Demoniac.
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his passion swels and tears him, he stares and foams, he cries out and is not so innocent as to say, what have I to do with thee, Jesus, thou Son of God;
his passion Swells and tears him, he stares and foams, he cries out and is not so innocent as to say, what have I to do with thee, jesus, thou Son of God;
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but the wounds of that Holy one of God, and if his passion could speak plain, it would surely say his name also were Legion. The debaucht Drunkards they have the Epilepsies, the falling sicknesses, the dead Apoplexies of men possest,
but the wounds of that Holy one of God, and if his passion could speak plain, it would surely say his name also were Legion. The debauched Drunkards they have the Epilepsies, the falling Sicknesses, the dead Apoplexies of men possessed,
And who then but wretched man would buy damnation at so hard rates? who would NONLATINALPHABET, extremely labor, tire himself till he faint to get to hell? as if he envied himself ease because he is to go down the hill thither, that he may think he has an easy descent, facilis descensus; he will therefore load himself with a most heavy burden to make his passage the more troublesom.
And who then but wretched man would buy damnation At so hard rates? who would, extremely labour, tire himself till he faint to get to hell? as if he envied himself ease Because he is to go down the hill thither, that he may think he has an easy descent, Facilis descensus; he will Therefore load himself with a most heavy burden to make his passage the more troublesome.
Or secondly, letting the heavy laden stand as they do, in the sense we have now given, we cannot excuse the Sinner from that expression there NONLATINALPHABET;
Or secondly, letting the heavy laden stand as they do, in the sense we have now given, we cannot excuse the Sinner from that expression there;
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those that labor may signify such as groan under the sense of that burden, such as labor to rid themselves of that weight, that pant and blow after a liberty and ease from that heavy pressure, under which they find themselves sinking into the horror of that deep, the very imaginations of which doth cause faintings of soul in them and Apoplexies of fear;
those that labour may signify such as groan under the sense of that burden, such as labour to rid themselves of that weight, that pant and blow After a liberty and ease from that heavy pressure, under which they find themselves sinking into the horror of that deep, the very Imaginations of which does cause faintings of soul in them and Apoplexies of Fear;
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and the weight of indignation and vengeance that hangs over them above, and from that heavy burden, themselves, that sinks faster than either of the other, outvying God's threats with multiplied accumulated iniquities.
and the weight of Indignation and vengeance that hangs over them above, and from that heavy burden, themselves, that sinks faster than either of the other, outvying God's Treats with multiplied accumulated iniquities.
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The sweats of soul under the sense of the burden of sin, the labors of mortifying the flesh and crucifying the affections, of putting the body of sin to death, will justify this sense.
The sweats of soul under the sense of the burden of since, the labors of mortifying the Flesh and crucifying the affections, of putting the body of since to death, will justify this sense.
here they are such as even faint under a sense of the horror of their sins, whose hearts are broken and wounded with that heavy galling weight of them.
Here they Are such as even faint under a sense of the horror of their Sins, whose hearts Are broken and wounded with that heavy galling weight of them.
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If I should gather up the racks and tortures, the Occultum quatiente animo tortore flagellum, that self whip in the dark rooms and recesses of our thoughts, conscience dealing with us by the discipline of mad men,
If I should gather up the racks and tortures, the Occultum quatiente animo tortore flagellum, that self whip in the dark rooms and Recesses of our thoughts, conscience dealing with us by the discipline of mad men,
as knowing the sinner is not onely Solomons fool and Davids man without understanding, but even St Pauls NONLATINALPHABET and NONLATINALPHABET mad-man, the tacita sudant praecordia culpa, which a Heathen can reckon up to us.
as knowing the sinner is not only Solomons fool and Davids man without understanding, but even Saint Paul's and madman, the Tacita Student praecordia culpa, which a Heathen can reckon up to us.
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And add to these the Scripture expressions, the NONLATINALPHABET, the pains of travel, the labor of a woman in child-birth, the agony of the Cross, and the pangs of death;
And add to these the Scripture expressions, the, the pains of travel, the labour of a woman in childbirth, the agony of the Cross, and the pangs of death;
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and the cross and calamities are often called NONLATINALPHABET, the labor in the Text 1 Tim. 4. 10. and generally all the troubles and difficulties of this life, Rev. 14. 13. of which death is there made the rescue.
and the cross and calamities Are often called, the labour in the Text 1 Tim. 4. 10. and generally all the Troubles and difficulties of this life, Rev. 14. 13. of which death is there made the rescue.
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and the punishment of those sins, afflictions, and groan under the sense of both of them, laboring earnestly to be rid and be delivered from both, these are bid to come to Christ, which is the invitation,
and the punishment of those Sins, afflictions, and groan under the sense of both of them, labouring earnestly to be rid and be Delivered from both, these Are bid to come to christ, which is the invitation,
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and then the inheritance shall be ours; and NONLATINALPHABET, Come ye unto the wedding. And indeed such is needful to the persons here spoken to, the laboring, heavy laden:
and then the inheritance shall be ours; and, Come you unto the wedding. And indeed such is needful to the Persons Here spoken to, the labouring, heavy laden:
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yea and that place in Isaiah 55. 3. whither our Savior do's much reflect, when he useth this expression, seems to import but so, Encline your ear and come unto me, hear &c. yea and may so signify in this place, the words going before being all things are given me of my father,
yea and that place in Isaiah 55. 3. whither our Saviour do's much reflect, when he uses this expression, seems to import but so, Incline your ear and come unto me, hear etc. yea and may so signify in this place, the words going before being all things Are given me of my father,
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yet I will shew you a way how you shall find ease and rest, and that way follows in the next verse, take my yoke upon you and learn of me, and ye shall be sure to find rest:
yet I will show you a Way how you shall find ease and rest, and that Way follows in the next verse, take my yoke upon you and Learn of me, and you shall be sure to find rest:
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and so may seem a promise and a reward very apportioned to the duty, rest to coming; therefore it is most probable that come doth not onely signify come to me to learn your duty,
and so may seem a promise and a reward very apportioned to the duty, rest to coming; Therefore it is most probable that come does not only signify come to me to Learn your duty,
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Thus very often most expresly in the Epistle to the Hebrews to come to God is to serve and worship him c. 11. 6. For he that cometh to God must believe that God is,
Thus very often most expressly in the Epistle to the Hebrews to come to God is to serve and worship him c. 11. 6. For he that comes to God must believe that God is,
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c. 10. 1. The sacrifices which they offered year by year could not make the comers thereunto perfect, could not perfectly cleanse them that served God by them, NONLATINALPHABET;
c. 10. 1. The Sacrifices which they offered year by year could not make the comers thereunto perfect, could not perfectly cleanse them that served God by them,;
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And the sense will be fully clear from the expressions that relate to it, Seek the Lord, draw near to him, and then come to him. To seek him is to enter upon such a course of life by which his favor is to be obtain'd,
And the sense will be Fully clear from the expressions that relate to it, Seek the Lord, draw near to him, and then come to him. To seek him is to enter upon such a course of life by which his favour is to be obtained,
and what it is you will see Isaiah 55. where when he had bid them come to him, that they may do that he bids them, seek him v. 6, 7. Seek the Lord while he may be found:
and what it is you will see Isaiah 55. where when he had bid them come to him, that they may do that he bids them, seek him v. 6, 7. Seek the Lord while he may be found:
and to walk with him is accordingly to please him: for so the LXX. renders Enoch 's walking with God, and the Author of the Hebrews c. 11. v. 5. expresses that testimony which the Scripture gives of Enoch, that he walked with God, and which the Chaldee words he walkt in the fear of God, thus, he received the testimony that he pleased God;
and to walk with him is accordingly to please him: for so the LXX. renders Enoch is walking with God, and the Author of the Hebrews c. 11. v. 5. Expresses that testimony which the Scripture gives of Enoch, that he walked with God, and which the Chaldee words he walked in the Fear of God, thus, he received the testimony that he pleased God;
To walk with God therefore in his Laws, in his fear, and in his favor it is but the progress and the life of this very thing, we are here exhorted to come unto him.
To walk with God Therefore in his Laws, in his Fear, and in his favour it is but the progress and the life of this very thing, we Are Here exhorted to come unto him.
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Now if this be to come to God, and coming to him be the end of duty, thither we drive in our whole Pilgrimage of life and piety, to arrive at our Countrey, to come to our Fathers house, to walk with God, to enjoy his society is the very business and delight of Heaven.
Now if this be to come to God, and coming to him be the end of duty, thither we drive in our Whole Pilgrimage of life and piety, to arrive At our Country, to come to our Father's house, to walk with God, to enjoy his society is the very business and delight of Heaven.
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and he that believeth shall never thirst is he that drin•eth, to let us see that eating him and drinking him, coming to him and believing on him are all the same.
and he that Believeth shall never thirst is he that drin•eth, to let us see that eating him and drinking him, coming to him and believing on him Are all the same.
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'Tis, saith the Wise Man, NONLATINALPHABET the beginning of our cleaving to him, of our being glued and fixed upon him, Ecclesiasticus 25. 12. And by faith we may both tast and see how gracious the Lord is, how NONLATINALPHABET, the word following here,
It's, Says the Wise Man, the beginning of our cleaving to him, of our being glued and fixed upon him, Ecclesiasticus 25. 12. And by faith we may both taste and see how gracious the Lord is, how, the word following Here,
Does not weariness and burdens dispose a man for ease and rest? The Sinner he is the tired laden man, he therefore hath the most need of this Invitation, which makes our Savior say, I came to call Sinners; which is no more than saying, I came to say Come unto me all ye that labor and are heavy laden.
Does not weariness and burdens dispose a man for ease and rest? The Sinner he is the tired laden man, he Therefore hath the most need of this Invitation, which makes our Saviour say, I Come to call Sinners; which is no more than saying, I Come to say Come unto me all you that labour and Are heavy laden.
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the Ruler there saith My daughter lies at the point of death, NONLATINALPHABET, that thou maiest come and lay thy hands on her, as if our wants were nothing else but his opportunities.
the Ruler there Says My daughter lies At the point of death,, that thou Mayest come and lay thy hands on her, as if our Wants were nothing Else but his opportunities.
Yea Christ himself hath taught us ground for this confidence, in the very Praier he hath taught us, NONLATINALPHABET, Give us our bread: if it be ours, what need we go to beg and pray for it? Why our bread? Why certainly because we are in extreme need of it, we cannot live without it,
Yea christ himself hath taught us ground for this confidence, in the very Prayer he hath taught us,, Give us our bred: if it be ours, what need we go to beg and pray for it? Why our bred? Why Certainly Because we Are in extreme need of it, we cannot live without it,
But then secondly in the second sense of the words those that are affected with the sense of their sins, that groan under and are humbled and brought low with the weight of their iniquities, that discern them to be truly heavy loads,
But then secondly in the second sense of the words those that Are affected with the sense of their Sins, that groan under and Are humbled and brought low with the weight of their iniquities, that discern them to be truly heavy loads,
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and to be the true cause of faintings and languishing of Soul, these are the onely disposed persons to come to Christ in both the senses of that phrase of Coming.
and to be the true cause of faintings and languishing of Soul, these Are the only disposed Persons to come to christ in both the Senses of that phrase of Coming.
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For as long as men apprehend no danger in their courses, how can we expect that they should leave them? While they onely tast the sweets and pleasures of sin,
For as long as men apprehend no danger in their courses, how can we expect that they should leave them? While they only taste the sweets and pleasures of since,
whilest the Devil smooths and strews their way, and makes one temtation receive another, and by the perpetuated vanity makes one sin a divertisement to another;
whilst the devil smooths and strews their Way, and makes one temptation receive Another, and by the perpetuated vanity makes one since a divertisement to Another;
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if notwithstanding that we see men chuse and embrace those sins that bring their Hell with them, are of such desperate appetites as to long for torments,
if notwithstanding that we see men choose and embrace those Sins that bring their Hell with them, Are of such desperate appetites as to long for torments,
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before they begin to see them in their own deformed infernal shapes, to discern their hooks and prongs, their brimstone-flames and worm with which they will eternally torment us? They must be scar'd and mated,
before they begin to see them in their own deformed infernal shapes, to discern their hooks and prongs, their brimstone-flames and worm with which they will eternally torment us? They must be scared and mated,
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before ever they will forsake those things that flow with wanton delicacy and luxuriant delight; and therefore we see very few ever begin seriously to repent before their last death-beds,
before ever they will forsake those things that flow with wanton delicacy and luxuriant delight; and Therefore we see very few ever begin seriously to Repent before their last deathbeds,
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the hands shall shake with guilt or with infirmity, with palsey or with fear, thou wilt then hate their gripings, the bribery that they have bin the instruments of:
the hands shall shake with guilt or with infirmity, with palsy or with Fear, thou wilt then hate their gripings, the bribery that they have been the Instruments of:
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how will men contemn their former excesses, their full riots, and their draughts that overflowed like seas, that had their tides and refluxes, when the grinders shall cease,
how will men contemn their former Excesses, their full riots, and their draughts that overflowed like Seas, that had their tides and refluxes, when the grinders shall cease,
and the pitcher shall be broken at the fountain, and the wheel at the cistern, the bladder ceases to do his office, stopt up by stranguries or leaky with diabetes:
and the pitcher shall be broken At the fountain, and the wheel At the cistern, the bladder ceases to do his office, stopped up by stranguries or leaky with diabetes:
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nor could be rectified till these apprehensions, which onely sense will work in most too late, be wrought in him, there being no other way to make us leave and come,
nor could be rectified till these apprehensions, which only sense will work in most too late, be wrought in him, there being no other Way to make us leave and come,
In the second sense as to come to Christ signifies to rest and devolve our selves upon him, this laboring is a necessary preparative, it is the sense of our misery without him that must drive us to him:
In the second sense as to come to christ signifies to rest and devolve our selves upon him, this labouring is a necessary preparative, it is the sense of our misery without him that must drive us to him:
Who would either value or fly to a Savior, that is not first convinc'd that he wants help? Can you perswade the mad man in the feaver to betake himself to the Physician? He thinks you have more need, that counsel him.
Who would either valve or fly to a Saviour, that is not First convinced that he Wants help? Can you persuade the mad man in the fever to betake himself to the physician? He thinks you have more need, that counsel him.
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It is the drowning man that clings and grasps, and when he sees himself ready to perish, rather than want something to catch hold of, his roming hand do's even catch that water that do's strangle him,
It is the drowning man that clings and grasps, and when he sees himself ready to perish, rather than want something to catch hold of, his roaming hand do's even catch that water that do's strangle him,
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and find our selves tired and fainting under the load of our iniquities. No nor secondly on Christ's part, will he receive any that are not thus qualified.
and find our selves tired and fainting under the load of our iniquities. No nor secondly on Christ's part, will he receive any that Are not thus qualified.
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For will he, think you, forgive the sins of those that do as yet love those sins? or will he strive to ease them of their iniquities, that find no burden in them,
For will he, think you, forgive the Sins of those that do as yet love those Sins? or will he strive to ease them of their iniquities, that find no burden in them,
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and till we find weight in those iniquities which he found death from, till we labor under that which he sunk under, we have no regard of his mercies to us,
and till we find weight in those iniquities which he found death from, till we labour under that which he sunk under, we have no regard of his Mercies to us,
because till we are so, we cannot truly come unto him, depend upon him; and till we are so, we are not fit to be received by him. And now for application.
Because till we Are so, we cannot truly come unto him, depend upon him; and till we Are so, we Are not fit to be received by him. And now for application.
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But what? cannot we truly come til we find our selves to be heavy laden, till we labor and are tired and wearied with iniquity? We see the perverse conditions of man, whom nothing but misery can perswade to Heaven;
But what? cannot we truly come till we find our selves to be heavy laden, till we labour and Are tired and wearied with iniquity? We see the perverse conditions of man, whom nothing but misery can persuade to Heaven;
Had it not bin enough for him to set before us life and death, and bid us take our choice? No, he knows our blind and unadvised appetites would chuse the guilt poison, the painted, the pleasant death,
Had it not been enough for him to Set before us life and death, and bid us take our choice? No, he knows our blind and unadvised appetites would choose the guilt poison, the painted, the pleasant death,
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tho you have already tri'd all other, and slighted me, you shall yet be welcome: my pierced side is yet open to receive all of you that will yet come,
though you have already tried all other, and slighted me, you shall yet be welcome: my pierced side is yet open to receive all of you that will yet come,
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but he makes those miseries a part of his Rhetoric to invite us, uses our labour and weariness to perswade us to come, makes those burdens the indearment of,
but he makes those misery's a part of his Rhetoric to invite us, uses our labour and weariness to persuade us to come, makes those burdens the Endearment of,
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Do but consult the story Luke 15. When weary and fainting under the burden of himself, which his languishing spirits were scarce able to sustain, he came at last to himself, v. 17. and began to wonder that he chose to stay with husks, with famine, rather than to go to daily plenty,
Do but consult the story Lycia 15. When weary and fainting under the burden of himself, which his languishing spirits were scarce able to sustain, he Come At last to himself, v. 17. and began to wonder that he chosen to stay with husks, with famine, rather than to go to daily plenty,
When he began to put those resolutions into act, and his impotent starv'd limbs would scarce serve his desires, at least he was unable to make hast in the pursuit of his intentions,
When he began to put those resolutions into act, and his impotent starved limbs would scarce serve his Desires, At least he was unable to make haste in the pursuit of his intentions,
and as if the humiliations or weaknesses had bin on his side, he fell, at least the impotencies of his affection did vie with those of the others condition,
and as if the humiliations or Weaknesses had been on his side, he fell, At least the Impotencies of his affection did vie with those of the Others condition,
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and say unto him, Father, I have sinned before heaven and against thee, and am no more worthy to be called thy son, make me as one of thy hired servants v. 18, 19. I dare not hope for favor from any tie of nature which I have broken all;
and say unto him, Father, I have sinned before heaven and against thee, and am no more worthy to be called thy son, make me as one of thy hired Servants v. 18, 19. I Dare not hope for favour from any tie of nature which I have broken all;
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and when he has collected sober thoughts about him, and do's compare his wanting husks with the full plenties of his Fathers house, the unsatisfying transient delights of sin, that have filthy toil and noisom drudgery in the gaining,
and when he has collected Sobrium thoughts about him, and do's compare his wanting husks with the full plenties of his Father's house, the unsatisfying Transient delights of since, that have filthy toil and noisome drudgery in the gaining,
even the Robe of Christ's Righteousness to put upon him, and puts a Ring upon his finger, he does espouse him to his Son, he kills the fatted calf, makes ready the supper of the Lamb for him,
even the Robe of Christ's Righteousness to put upon him, and puts a Ring upon his finger, he does espouse him to his Son, he kills the fatted calf, makes ready the supper of the Lamb for him,
It is a chapter full of comfort to the Penitent, and hath a greater advance for it than this story v. 3, 4. The Sinner he hath straied into by-paths, gon away from the Shepherd of his soul, is a lost sheep;
It is a chapter full of Comfort to the Penitent, and hath a greater advance for it than this story v. 3, 4. The Sinner he hath strayed into bypaths, gone away from the Shepherd of his soul, is a lost sheep;
That no one, how far soever he have gon away, may yet despair of coming home, this sheep had wander'd to such a distance and to so much weariness, that he was fain to be born back when he was found.
That no one, how Far soever he have gone away, may yet despair of coming home, this sheep had wandered to such a distance and to so much weariness, that he was fain to be born back when he was found.
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And that joy spreads it self to Heaven, for there is joy in Heaven at that sight, and v. 10. There is joy in the presence of the Angels of God over one sinner that repents.
And that joy spreads it self to Heaven, for there is joy in Heaven At that sighed, and v. 10. There is joy in the presence of the Angels of God over one sinner that repents.
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Dost thou not see him that laid the lost sheep on his shoulders as ready to take thee up? He that would not reject thy Cross when it was loaden with thy guilt, will not reject thy self when thou art lighted from that guilt.
Dost thou not see him that laid the lost sheep on his shoulders as ready to take thee up? He that would not reject thy Cross when it was loaded with thy guilt, will not reject thy self when thou art lighted from that guilt.
The Church hath taught us, when she invites us to come to him in Sacrament, to make the first step this confession, We be heartily sorry for these our transgressions, the remembrance of them is grievous unto us, the burden of them is intolerable.
The Church hath taught us, when she invites us to come to him in Sacrament, to make the First step this Confessi, We be heartily sorry for these our transgressions, the remembrance of them is grievous unto us, the burden of them is intolerable.
so far from burden, that thy very days are burdensom that are restrain'd from conversations of sin, that dost account them thy delight, not weariness,
so Far from burden, that thy very days Are burdensome that Are restrained from conversations of since, that dost account them thy delight, not weariness,
yet thou look'st upon them as slight regardless things, mistakes and oversights that slip from thee, all whose repentance is but Lord have mercy, and never thinkest more of it, dost not apprehend that every such gross fault hath an eternal weight in it,
yet thou Lookest upon them as slight regardless things, mistakes and oversights that slip from thee, all whose Repentance is but Lord have mercy, and never Thinkest more of it, dost not apprehend that every such gross fault hath an Eternal weight in it,
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for thou especially that takest pleasure in them, dost thou think Christ will call thee to do worse with him than the damned do in Hell? There they indeed nourish their sinfull appetites, their lusts advance,
for thou especially that Takest pleasure in them, dost thou think christ will call thee to do Worse with him than the damned doe in Hell? There they indeed nourish their sinful appetites, their Lustiest advance,
and then, if those others be fit company for the Devils onely, canst thou believe thy self fit company for Christ, that he should bid thee come to him? No, begin to act thy Hell a little sooner, account them here thy torments, hate them in time, perceive them to be burdens while they may be laid down,
and then, if those Others be fit company for the Devils only, Canst thou believe thy self fit company for christ, that he should bid thee come to him? No, begin to act thy Hell a little sooner, account them Here thy torments, hate them in time, perceive them to be burdens while they may be laid down,
Yea, O Lord, give us to labor, and to find trouble under that intolerable burden of our guilt, that we may with eager hast fly to the refreshment, that we perverse obdurate Sinners, whom thy mercies cannot invite, our own miseries may force to be happy:
Yea, Oh Lord, give us to labour, and to find trouble under that intolerable burden of our guilt, that we may with eager haste fly to the refreshment, that we perverse obdurate Sinners, whom thy Mercies cannot invite, our own misery's may force to be happy:
And O thou, who didst thy self thus suffer by reason of this load, pity us that labor with it, ease us of the burden of our former guilt, free us from the slavery of our iniquity, from bearing any longer Sathan's loads;
And Oh thou, who didst thy self thus suffer by reason of this load, pity us that labour with it, ease us of the burden of our former guilt, free us from the slavery of our iniquity, from bearing any longer Sathan's loads;
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SERMON X. OF THE CHRISTIANS VICTORY Over Death, Sin, and the Law. 1 Cor. 15. 57. Thanks be to God, which giveth us the victory thro our Lord Jesus Christ.
SERMON X. OF THE CHRISTIANS VICTORY Over Death, since, and the Law. 1 Cor. 15. 57. Thanks be to God, which gives us the victory through our Lord jesus christ.
as sure it is. 1. Here is Death, which sin arms with a sting and do's envenome it. 2. Sin it self, empower'd and strengthned by the Law. 3. That Law also.
as sure it is. 1. Here is Death, which since arms with a sting and do's envenom it. 2. since it self, empowered and strengthened by the Law. 3. That Law also.
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Sin hath its very being from Law, it being NONLATINALPHABET, the transgression of the Law 1 John 3. 4. and Sin is not imputed where there is no Law Rom. 5. 13. yea where there is no Law there is no transgression c. 4. 15. But this is not all,
since hath its very being from Law, it being, the Transgression of the Law 1 John 3. 4. and since is not imputed where there is no Law Rom. 5. 13. yea where there is no Law there is no Transgression c. 4. 15. But this is not all,
for of every idle word we must give an account at the day of Judgment, Matth. 12. 36. and by thy words thou shalt be condemn'd. Or lastly by the works.
for of every idle word we must give an account At the day of Judgement, Matthew 12. 36. and by thy words thou shalt be condemned. Or lastly by the works.
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and upon that account the Law is said to be the strength of Sin. Because by force and vertue of this threatning of the Law, we that have sinned are therefore liable and obnoxious to the condemnation of it.
and upon that account the Law is said to be the strength of Sin. Because by force and virtue of this threatening of the Law, we that have sinned Are Therefore liable and obnoxious to the condemnation of it.
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for I had not known concupiscence, except the law had said thou shalt not covet. But sin taking occasion by the commandment wrought in me all manner of concupiscence:
for I had not known concupiscence, except the law had said thou shalt not covet. But since taking occasion by the Commandment wrought in me all manner of concupiscence:
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and therefore I believe they are mistaken who expound, sin taking occasion by the commandment wrought in me all manner of concupiscence, as if it meant the Law onely prohibiting,
and Therefore I believe they Are mistaken who expound, sin taking occasion by the Commandment wrought in me all manner of concupiscence, as if it meant the Law only prohibiting,
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the more it was restrain'd, the more it wrought all manner of concupiscence in me, especially since there was no punishment assign'd to that sin in the Law;
the more it was restrained, the more it wrought all manner of concupiscence in me, especially since there was no punishment assigned to that since in the Law;
particularly I had not known concupiscence to be so, had not the Law said thou shalt not covet. The next words do not seem intended to declare how the Commandment work sin, that being brought in by the by,
particularly I had not known concupiscence to be so, had not the Law said thou shalt not covet. The next words do not seem intended to declare how the Commandment work since, that being brought in by the by,
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as it were thus, but sin the corruption of my nature NONLATINALPHABET had wrought in me all manner of concupiscence, all actual lusts and wickednesses NONLATINALPHABET got advantage over me or strength against me by the Law:
as it were thus, but sin the corruption of my nature had wrought in me all manner of concupiscence, all actual Lustiest and Wickednesses god advantage over me or strength against me by the Law:
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For it follows, when the commandment came, sin reviv'd, got strength to do that, and I died, was sentenc'd to death by it, and the commandment which was ordain'd to life could I have obey'd it, I found to be unto death by condemning me to death for my transgression of it.
For it follows, when the Commandment Come, since revived, god strength to do that, and I died, was sentenced to death by it, and the Commandment which was ordained to life could I have obeyed it, I found to be unto death by condemning me to death for my Transgression of it.
For sin by the Commandment NONLATINALPHABET getting advantage over me slew me; not onely made me liable to death, but by its guilt envenoming that death:
For since by the Commandment getting advantage over me slew me; not only made me liable to death, but by its guilt envenoming that death:
because he is conscious to himself of sin, and he knows that that after Death cometh the Judgment, and he dares not think of beholding the face of his Judg with his guilt upon him.
Because he is conscious to himself of since, and he knows that that After Death comes the Judgement, and he dares not think of beholding the face of his Judge with his guilt upon him.
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To prove this to you I shall not need to fetch any heathen Testimonies, that call the Conscience of Sin a whip, a sting, a goad, a lancing knife, things that gash and prick,
To prove this to you I shall not need to fetch any heathen Testimonies, that call the Conscience of since a whip, a sting, a goad, a lancing knife, things that gash and prick,
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for how shall the Hills hide him, whose iniquities are like Mountains? or how shall the rocks cover him, whose rebellions are like the great deep, as the Scripture words it? To such a person Death and Judgment are words of too dangerous a sense,
for how shall the Hills hide him, whose iniquities Are like Mountains? or how shall the Rocks cover him, whose rebellions Are like the great deep, as the Scripture words it? To such a person Death and Judgement Are words of too dangerous a sense,
For tell me, what is the design of that variety of iniquities in which thou dost ingulf thy self, that circle of sins wherein one relieves and succeeds another? Sure by such a perpetuity of diversified delights to stave off those severer thoughts, which if there were an intermission of sinning,
For tell me, what is the Design of that variety of iniquities in which thou dost ingulf thy self, that circle of Sins wherein one relieves and succeeds Another? Sure by such a perpetuity of diversified delights to stave off those severer thoughts, which if there were an intermission of sinning,
And if Sin be such a sting in the onely thought of death, that the mere remembrance of it is insupportable, the use is very natural by the frequent calling of death to mind to stop the current of sin.
And if since be such a sting in the only Thought of death, that the mere remembrance of it is insupportable, the use is very natural by the frequent calling of death to mind to stop the current of since.
The original of the Turks Turbant, which was but by continual wearing of his winding sheet, by wrapping his head in his grave-cloaths to have always a shrowd and death upon his thoughts;
The original of the Turks Turbant, which was but by continual wearing of his winding sheet, by wrapping his head in his graveclothes to have always a shroud and death upon his thoughts;
yet when he saw Jesus afar off, he ran and worshipped him, Mark 5. 6. The sight of graves and conversation with monuments will make even Demoniacks Religious,
yet when he saw jesus afar off, he ran and worshipped him, Mark 5. 6. The sighed of graves and Conversation with monuments will make even Demoniacs Religious,
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translation of Hosea 13. 14. tho not verbatim, for there insteed of NONLATINALPHABET is NONLATINALPHABET and signifies, O Death, where is thy plea by which thou didst attaint men before God's Tribunal? where is the right thou hadst over all men to seize and take possession of them? what's become of the sentence that was awarded thee, by which all of us were adjudg'd to be thy bond-slaves? where is that punishment which thou didst inflict upon us all,
Translation of Hosea 13. 14. tho not verbatim, for there instead of is and signifies, Oh Death, where is thy plea by which thou didst attaint men before God's Tribunal? where is the right thou Hadst over all men to seize and take possession of them? what's become of the sentence that was awarded thee, by which all of us were adjudged to be thy bondslaves? where is that punishment which thou didst inflict upon us all,
without Sin Death were no plague, and it is this that makes Death insupportable. Now to prove this I need not urge more than what I have already said;
without since Death were no plague, and it is this that makes Death insupportable. Now to prove this I need not urge more than what I have already said;
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but to be dawnings of those eternal Burnings which do await the Sinners, and shall do more than represent unto thee the heats of that unquenchable brimstone which is to be thy lot,
but to be dawnings of those Eternal Burnings which do await the Sinners, and shall do more than represent unto thee the heats of that unquenchable brimstone which is to be thy lot,
Which part of thee do's labor with the more intolerable Feaver, thy Body or thy Soul? Alas the frost of the Grave would seem to thee a Julip, a cool refreshment onely,
Which part of thee do's labour with the more intolerable Fever, thy Body or thy Soul? Alas the frost of the Grave would seem to thee a Julip, a cool refreshment only,
Now to evince this, my Argument is none other than our Blessed Savior himself, in whose Passion the onely imputation of guilt seems to have rais'd the greatest contradictions imaginable.
Now to evince this, my Argument is none other than our Blessed Saviour himself, in whose Passion the only imputation of guilt seems to have raised the greatest contradictions imaginable.
as he came into the world for that end, so his whole life before it was but a Prologue to it, onely a walk to mount Calvary, it was his extreme desire.
as he Come into the world for that end, so his Whole life before it was but a Prologue to it, only a walk to mount Calvary, it was his extreme desire.
yet this Baptism how am I streightened till, it be accomplished, Luke 12. 50. He had longing throws after it, he did as much desire it as a woman to be deliver'd of her burden.
yet this Baptism how am I straightened till, it be accomplished, Lycia 12. 50. He had longing throws After it, he did as much desire it as a woman to be Delivered of her burden.
He gives it himself Luke 9. 21, 22. he straitly charg'd and commanded them to tell no man that thing, saying the Son of man must suffer many things, and be rejected;
He gives it himself Lycia 9. 21, 22. he straitly charged and commanded them to tell no man that thing, saying the Son of man must suffer many things, and be rejected;
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it was the apprehensions of the guilt imputed to him, and the wrath which he knew was due to it, did make him apprehend his God (who was himself) was gon from him, made him cry out, My God, my God,
it was the apprehensions of the guilt imputed to him, and the wrath which he knew was due to it, did make him apprehend his God (who was himself) was gone from him, made him cry out, My God, my God,
for he bore our iniquities, saith the same Prophet c. 53. The Lord had laid upon him the iniquities of us all, and therefore he was oppressed. And so I have made appear, that Sin is the sting of Death more than if your selves did feel it by an experimental despair:
for he boar our iniquities, Says the same Prophet c. 53. The Lord had laid upon him the iniquities of us all, and Therefore he was oppressed. And so I have made appear, that since is the sting of Death more than if your selves did feel it by an experimental despair:
but Sin makes it onely the beginning of sorrows, it changes the very nature of death, by making that which seems to be the cessation of sensible function, to be the very original of the sensibility of torments.
but since makes it only the beginning of sorrows, it changes the very nature of death, by making that which seems to be the cessation of sensible function, to be the very original of the sensibility of torments.
for it is of so strange a nature, that the very uniting of a Sinner's body and soul, which is the onely thing we call life, God calls death, Rev. 22. 13, 14. And the sea gave up the dead which were in it,
for it is of so strange a nature, that the very uniting of a Sinner's body and soul, which is the only thing we call life, God calls death, Rev. 22. 13, 14. And the sea gave up the dead which were in it,
and death and hell, or the grave, deliver'd up the dead which were in them, that is, the bodies to be joyn'd to the souls, and they were judg'd every man according to their works, and in that case all are cast into the lake of fire, this is the second death.
and death and hell, or the grave, Delivered up the dead which were in them, that is, the bodies to be joined to the Souls, and they were judged every man according to their works, and in that case all Are cast into the lake of fire, this is the second death.
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and it must be so, because this makes us liable to the eternal indignation of the offended God, which we were not capable of suffering, were it not a death of this nature.
and it must be so, Because this makes us liable to the Eternal Indignation of the offended God, which we were not capable of suffering, were it not a death of this nature.
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when he recollects how sinful he hath bin, and withall how hateful sin is to God, (so hateful that it was easier for God to send his Son to suffer death,
when he recollects how sinful he hath been, and withal how hateful since is to God, (so hateful that it was Easier for God to send his Son to suffer death,
for if God did thus use his own Son, how will he use me, that have both sinn'd and trod under foot the death of that Son by going on wilfully in my sins? Would you then, my Brethren, find out a way to make death easy and familiar to you? you must pull out this sting.
for if God did thus use his own Son, how will he use me, that have both sinned and trod under foot the death of that Son by going on wilfully in my Sins? Would you then, my Brothers, find out a Way to make death easy and familiar to you? you must pull out this sting.
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The Jews say if Adam had continued righteous he should not have died, but after a long happy life God would have taken up his soul to him with a kiss, which they call osculum pacis, he would have receiv'd that spirit which with his mouth he did inspire, a kiss of taking leave here to meet in Heaven.
The jews say if Adam had continued righteous he should not have died, but After a long happy life God would have taken up his soul to him with a kiss, which they call osculum pacis, he would have received that Spirit which with his Mouth he did inspire, a kiss of taking leave Here to meet in Heaven.
Wouldst thou have thy death to be the same thing? 'Tis but becoming righteous with the righteousness of Christ, thro whom we have this Victory here in the Text, the other part I am to speak to, who giveth us the victory thro Jesus Christ our Lords where we have those that are partakers of the Victory,
Wouldst thou have thy death to be the same thing? It's but becoming righteous with the righteousness of christ, through whom we have this Victory Here in the Text, the other part I am to speak to, who gives us the victory through jesus christ our lords where we have those that Are partakers of the Victory,
and the means thro Jesus Christ our Lord, and as to both these this I shall demonstrate over all those enimies in order, who the us, and how the Victory is gotten. First the Law.
and the means through jesus christ our Lord, and as to both these this I shall demonstrate over all those enemies in order, who the us, and how the Victory is got. First the Law.
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and that by his being made a curse for us, Gal. 3. 13. and what that curse of the Law was, is set down in the tenth verse, cursed is every one that continueth not in all things, that are written in the book of the Law to do them;
and that by his being made a curse for us, Gal. 3. 13. and what that curse of the Law was, is Set down in the tenth verse, cursed is every one that Continueth not in all things, that Are written in the book of the Law to do them;
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but Christ by undergoing that curse and by that means satisfying that strict Law, procur'd an easier to be set us upon gentler terms, not perfect and unsinning strict obedience, which was impossible,
but christ by undergoing that curse and by that means satisfying that strict Law, procured an Easier to be Set us upon Gentler terms, not perfect and unsinning strict Obedience, which was impossible,
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For as St Paul assures us, we are not under the Law, but under Grace, Rom. 6. 14. tho we be under the directions of it, the duty of it is most indispensable vertue always;
For as Saint Paul assures us, we Are not under the Law, but under Grace, Rom. 6. 14. though we be under the directions of it, the duty of it is most indispensable virtue always;
for to take of this curse, cursed is every one that continueth not in all things, that are written in the book of the law to do it, these strict terms, he himself was made a curse:
for to take of this curse, cursed is every one that Continueth not in all things, that Are written in the book of the law to do it, these strict terms, he himself was made a curse:
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and 'twill be certainly a most unkind return, if that which he thought worth the dying for to get us, we shall not think worth the accepting, slight these blessed terms,
and it'll be Certainly a most unkind return, if that which he Thought worth the dying for to get us, we shall not think worth the accepting, slight these blessed terms,
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But secondly the Law being, as we have shew'd it is, the strength of Sin in giving it a power to condemn us, that Law being taken off, that power also cannot but be taken off from Sin,
But secondly the Law being, as we have showed it is, the strength of since in giving it a power to condemn us, that Law being taken off, that power also cannot but be taken off from since,
Accordingly St Paul do's tell the Romans c. 6. v. 14. Sin shall not have dominion over you, that is, it shall not have by vertue of the Law a power to condemn you;
Accordingly Saint Paul do's tell the Romans c. 6. v. 14. since shall not have dominion over you, that is, it shall not have by virtue of the Law a power to condemn you;
for you are not under the Law but under grace, are in that state where men are not condemn'd for every gross or heinous sin altho too long continued in,
for you Are not under the Law but under grace, Are in that state where men Are not condemned for every gross or heinous since although too long continued in,
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but there is pardon to be had for them that will but faithfully endeavor to amend, turn from their sins, return to Christ, receive him and his pardon:
but there is pardon to be had for them that will but faithfully endeavour to amend, turn from their Sins, return to christ, receive him and his pardon:
such as are in Christ by St Pauls character and description of it in the 2 Cor. 5. 17. If any man be in Christ he is a new creature, he lives the life of Christ as a member does the life of that of which it is a member,
such as Are in christ by Saint Paul's character and description of it in the 2 Cor. 5. 17. If any man be in christ he is a new creature, he lives the life of christ as a member does the life of that of which it is a member,
so those that are in Christ, his members, they must walk, live, act and practise by the Spirit of Christ, guided not by carnal appetite, the lusts and the desires of the Flesh, but by Christ's directions.
so those that Are in christ, his members, they must walk, live, act and practise by the Spirit of christ, guided not by carnal appetite, the Lustiest and the Desires of the Flesh, but by Christ's directions.
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so it is call'd v. 18. of this chapter, faln asleep in Christ: it is so far from being hurtful, that it is the first great happiness that does befall us.
so it is called v. 18. of this chapter, fallen asleep in christ: it is so Far from being hurtful, that it is the First great happiness that does befall us.
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then tho the body be dead and corruptible, yet if the Spirit of life that is in Jesus be in us, he that rais'd up Jesus from the dead shall also quicken our mortal bodies by his Spirit, Rom. 8. 11. It is this life in him that verifies the saying of St Paul Eph. 2. 6. He hath raised us up,
then though the body be dead and corruptible, yet if the Spirit of life that is in jesus be in us, he that raised up jesus from the dead shall also quicken our Mortal bodies by his Spirit, Rom. 8. 11. It is this life in him that verifies the saying of Saint Paul Ephesians 2. 6. He hath raised us up,
the Prophet Isaiah brings in the Lord calling His dead NONLATINALPHABET cadaver, they my dead body shall aris•, saith he c. 26. 19. So that the corps of a good person is so far a member, that 'tis call'd the very body of his Savior, into such a title Death translates it;
the Prophet Isaiah brings in the Lord calling His dead cadaver, they my dead body shall aris•, Says he c. 26. 19. So that the corpse of a good person is so Far a member, that it's called the very body of his Saviour, into such a title Death translates it;
And sure if they that die in him, did live in him, (as none can die there where they did not live at all) that is live as his members, they that die in Christ must die his members.
And sure if they that die in him, did live in him, (as none can die there where they did not live At all) that is live as his members, they that die in christ must die his members.
Whoever is a faithfull sincere Christian, if Death seem to make approaches to him arm'd with all his instruments of cruelty and terror, charge him as assuredly as a Prophet could to set his house in order, for he must die;
Whoever is a faithful sincere Christian, if Death seem to make Approaches to him armed with all his Instruments of cruelty and terror, charge him as assuredly as a Prophet could to Set his house in order, for he must die;
if he can say with Hezekiah in Isaiah 38. 3. Remember now, O Lord, how I have walked before thee in truth and with a perfect heart and have don that which is good in thy sight, then if he have not fifty years,
if he can say with Hezekiah in Isaiah 38. 3. remember now, Oh Lord, how I have walked before thee in truth and with a perfect heart and have dONE that which is good in thy sighed, then if he have not fifty Years,
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when he is torn from friends, and all his dearest things do leave him ▪ yet he shall not be alone, his faith and piety, his vertues all go along with him,
when he is torn from Friends, and all his dearest things do leave him ▪ yet he shall not be alone, his faith and piety, his Virtues all go along with him,
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And after this 'tis in vain to say his riches will forsake him, they go not so far as the grave, afford nothing of themselves but the price of a sheet and coffin.
And After this it's in vain to say his riches will forsake him, they go not so Far as the grave, afford nothing of themselves but the price of a sheet and coffin.
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Wherefore, my beloved Brethren, be ye stedfast, unmovable, always abounding in the work of the Lord, which is the real way of giving thanks to God, who giveth us the Victory.
Wherefore, my Beloved Brothers, be you steadfast, unmovable, always abounding in the work of the Lord, which is the real Way of giving thanks to God, who gives us the Victory.
and whose belly thou, O God, fillest with thy hid treasure, v. 14. of whom he had also said v. 10. they are inclosed in their own fat, their mouth speaketh proud things, i. e.
and whose belly thou, Oh God, Fillest with thy hid treasure, v. 14. of whom he had also said v. 10. they Are enclosed in their own fat, their Mouth speaks proud things, i. e.
the satisfaction of these wordlings lies in this, that they are great and rich, abound with all things, that they and their children have their fill of their desires,
the satisfaction of these worldlings lies in this, that they Are great and rich, abound with all things, that they and their children have their fill of their Desires,
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yet when I awake out of the dust at thy appearance in thy glory, since we know that when he shall appear we shall be like him, then at my rising it will be impossible that any thing which is to satisfy me, can be wanting to me:
yet when I awake out of the dust At thy appearance in thy glory, since we know that when he shall appear we shall be like him, then At my rising it will be impossible that any thing which is to satisfy me, can be wanting to me:
to awake up after God's likeness, and he knows he shall be satisfied with it. 2. The sure means of arriving at this state, beholding of God's face in righteousness.
to awake up After God's likeness, and he knows he shall be satisfied with it. 2. The sure means of arriving At this state, beholding of God's face in righteousness.
4. With the courage of resolution, which is taken up against the almost universal practice and the as great contradiction of the World, that generally minds far different satisfactions, I declare publickly and confess, But as for me, I will.
4. With the courage of resolution, which is taken up against the almost universal practice and the as great contradiction of the World, that generally minds Far different satisfactions, I declare publicly and confess, But as for me, I will.
& which all the Nation of the Jews had such a faith of, that the Sadduces were always from their first appearance counted Heretics for their denying it.
& which all the nation of the jews had such a faith of, that the Sadducees were always from their First appearance counted Heretics for their denying it.
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That I say there is such a state now, after so much signal revelation, after so much miracle of Resurrections from death, is not to be made the argument of a discourse to Christians, who can be such no otherwise nor further than as they believe and are assur'd of it.
That I say there is such a state now, After so much signal Revelation, After so much miracle of Resurrections from death, is not to be made the argument of a discourse to Christians, who can be such no otherwise nor further than as they believe and Are assured of it.
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And it seems altogether as absurd to undertake to treat upon the nature of that state, which St Paul, after he had a tast of it, says is unspeakable and not possible to be utter'd;
And it seems altogether as absurd to undertake to Treat upon the nature of that state, which Saint Paul, After he had a taste of it, Says is unspeakable and not possible to be uttered;
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which he was so far from knowing after he had bin in it, that he knew not himself in it, knew not whether he were in the body or out of it, when he did enjoy that state:
which he was so Far from knowing After he had been in it, that he knew not himself in it, knew not whither he were in the body or out of it, when he did enjoy that state:
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which St Peter when he had a glimps in our Saviors Transfiguration, & in the astonishment by reason of the light, attemted but to speak of it, it is said he knew not what he said, it put him so beside, out of himself.
which Saint Peter when he had a glimpse in our Saviors Transfiguration, & in the astonishment by reason of the Light, attempted but to speak of it, it is said he knew not what he said, it put him so beside, out of himself.
And 'tis no wonder if we cannot pertinently discourse of it, if, as Scripture says it cannot enter into the heart of man to comprehend it, while he is in this animal and mortal state.
And it's no wonder if we cannot pertinently discourse of it, if, as Scripture Says it cannot enter into the heart of man to comprehend it, while he is in this animal and Mortal state.
so after he is fallen again into that dust, when he awakes out of it, he is that onely thing that is sayd to bear the image of the Lord from Heaven, to be like God.
so After he is fallen again into that dust, when he awakes out of it, he is that only thing that is said to bear the image of the Lord from Heaven, to be like God.
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And 'tis not strange if that nature, which God did assume to himself, come at last to be glorified with some endowments which transcend all those of Angels;
And it's not strange if that nature, which God did assume to himself, come At last to be glorified with Some endowments which transcend all those of Angels;
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and the Schools think it do's, yet 'tis certain that it consequentially proves 'tis absolutely necessary that we shall be like him, otherwise it were impossible that we should see him as he is.
and the Schools think it do's, yet it's certain that it consequentially Proves it's absolutely necessary that we shall be like him, otherwise it were impossible that we should see him as he is.
yea and that to such a degree that in St Peter 's words we are made partakers of the Divine nature, 2 Pet. 1. 4. I shall not undertake to be interpreter to the Apostles as to this expression,
yea and that to such a degree that in Saint Peter is words we Are made partakers of the Divine nature, 2 Pet. 1. 4. I shall not undertake to be interpreter to the Apostles as to this expression,
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and not to enumerate particulars, perpetual, blessed, infinite delight in the unwearied, uninterrupted exercise of his understanding in the utmost latitude of its comprehensions,
and not to enumerate particulars, perpetual, blessed, infinite delight in the unwearied, uninterrupted exercise of his understanding in the utmost latitude of its comprehensions,
either sure unhappy in not having it, or else most certainly unhappy in desiring it, which cannot be in any one that is like God. But King David seems wary in his expression here, when I awake up after thy likeness, I shall be satisfied with it;
either sure unhappy in not having it, or Else most Certainly unhappy in desiring it, which cannot be in any one that is like God. But King David seems wary in his expression Here, when I awake up After thy likeness, I shall be satisfied with it;
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And indeed St Paul, who tasted the joys of it, says he knew not whether he were in the body or no, so that it seems that half of him was not concern'd at all in those transports of those joys:
And indeed Saint Paul, who tasted the Joys of it, Says he knew not whither he were in the body or no, so that it seems that half of him was not concerned At all in those transports of those Joys:
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and it is no wonder therefore if most men, that never had a tast of any thing but what is sensual and worldly, have bin entertain'd onely with satisfactions of those appetites that rise from body, have no apprehensions,
and it is no wonder Therefore if most men, that never had a taste of any thing but what is sensual and worldly, have been entertained only with satisfactions of those appetites that rise from body, have no apprehensions,
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before the Sun of Righteousness was risen, and had brought to light that blessed Immortality and Glory of that state, the very expectation was so satisfying, that it could ingage him to pursue them, & attemt to compass them:
before the Sun of Righteousness was risen, and had brought to Light that blessed Immortality and Glory of that state, the very expectation was so satisfying, that it could engage him to pursue them, & attempt to compass them:
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& that he might, after he should be awak'd from death, see God as he is, and by consequence be like him, he resolves he will behold his face in righteousness here in this life,
& that he might, After he should be awaked from death, see God as he is, and by consequence be like him, he resolves he will behold his face in righteousness Here in this life,
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or if they whose souls have dwelt long in their dishes and their cups, who drink to create thirst, eate to hunger, are not pleas'd much with a state whose happiness is said to be, that men shall neither hunger nor thirst in it;
or if they whose Souls have dwelled long in their Dishes and their cups, who drink to create thirst, eat to hunger, Are not pleased much with a state whose happiness is said to be, that men shall neither hunger nor thirst in it;
or if they whom all the pleasures of the flesh sawc'd with variety have made loose and dissolute, will not be temted to restrain themselves in those bounds that are set to chast tongues, chast eyes, or chast bodies;
or if they whom all the pleasures of the Flesh sauced with variety have made lose and dissolute, will not be tempted to restrain themselves in those bounds that Are Set to chaste tongues, chaste eyes, or chaste bodies;
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or tho they may be mov'd it may be to dismiss a while, yet cannot be made willing to divorce their lusts by notions of an happiness for Spirits that have no sex, where they neither marry nor are given in marriage, but are like God. I will not call in here for evidence that most men have no satisfying apprehensions of the Blessedness of that state,
or though they may be moved it may be to dismiss a while, yet cannot be made willing to divorce their Lustiest by notions of an happiness for Spirits that have no sex, where they neither marry nor Are given in marriage, but Are like God. I will not call in Here for evidence that most men have no satisfying apprehensions of the Blessedness of that state,
and these appetites are hot and fierce, have bin long pamper'd, and now will not be deni'd, being grown too strong for any notions of the understanding to make head against them.
and these appetites Are hight and fierce, have been long pampered, and now will not be denied, being grown too strong for any notions of the understanding to make head against them.
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But here is one fatal instance that will certainly evince men have no pleasing sense of the condition of that after-state, they do not fancy it with any takingness at all,
But Here is one fatal instance that will Certainly evince men have no pleasing sense of the condition of that afterstate, they do not fancy it with any takingness At all,
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and it is this, that in those duties of Religion which have nothing opposite to any carnal appetite, which of themselves retrench not any of our sensual satisfactions,
and it is this, that in those duties of Religion which have nothing opposite to any carnal appetite, which of themselves retrench not any of our sensual satisfactions,
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To name one of them, Praier for example, which is rather priviledge than duty, a most blessed, merciful indulgence, such as if God had not onely not commanded but not given us leave for, we must have thought our selves most wretchedly unhappy,
To name one of them, Prayer for Exampl, which is rather privilege than duty, a most blessed, merciful indulgence, such as if God had not only not commanded but not given us leave for, we must have Thought our selves most wretchedly unhappy,
since 'tis but giving us leave to pour out all our wants into the bosom of our Father who is both Almighty and most Mercifull, to beg those things which if we have not, we are miserable here and everlastingly,
since it's but giving us leave to pour out all our Wants into the bosom of our Father who is both Almighty and most Merciful, to beg those things which if we have not, we Are miserable Here and everlastingly,
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and then to see men backward to it, languid and dead in it, weary of it, suffering little avocations to divert them at it, wandring, going from it while they are about it, engag'd in it;
and then to see men backward to it, languid and dead in it, weary of it, suffering little avocations to divert them At it, wandering, going from it while they Are about it, engaged in it;
those Blessednesses have no tast or relish to them, are so far from being matter of concernment, that the very asking for them seems to them an unkind interruption of their divertisments, any the least trifling thought of which is sufficient to call off their hearts from the desire of Heaven, from the object of their praiers;
those Blessednesses have no taste or relish to them, Are so Far from being matter of concernment, that the very asking for them seems to them an unkind interruption of their divertisements, any the least trifling Thought of which is sufficient to call off their hearts from the desire of Heaven, from the Object of their Prayers;
when after all that God hath don to prepare Blessednesses for a Christian, and all that Christ hath don to purchase and secure them to him, he finds no attractiveness in them.
when After all that God hath dONE to prepare Blessednesses for a Christian, and all that christ hath dONE to purchase and secure them to him, he finds no attractiveness in them.
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and transport men, but what their discourse can give him, is not certainly by that to be convinc'd the pleasures of the eye transcend those of the palate, 'tis a thing at least they cannot judg of:
and transport men, but what their discourse can give him, is not Certainly by that to be convinced the pleasures of the eye transcend those of the palate, it's a thing At lest they cannot judge of:
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and who have no apprehensions of God's spiritual, blessed satisfactions, compare or judg between them, nor can therefore be convinc'd by our comparing of them:
and who have no apprehensions of God's spiritual, blessed satisfactions, compare or judge between them, nor can Therefore be convinced by our comparing of them:
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so as that we cannot fancy or imagine pleasures more appropriate to our present state, and we could think a long untroubled age of them great happiness;
so as that we cannot fancy or imagine pleasures more Appropriate to our present state, and we could think a long untroubled age of them great happiness;
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and if we think too, when these comforts and our selves are dead, that he will raise us up into another life, a world in which he hath prepar'd rewards for those that liv'd here as they ought according to his will, that us'd the pleasures of this world by those rules and at those calm rates that he allows them:
and if we think too, when these comforts and our selves Are dead, that he will raise us up into Another life, a world in which he hath prepared rewards for those that lived Here as they ought according to his will, that used the pleasures of this world by those rules and At those Cam rates that he allows them:
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and as he alters the condition of our being, temper pleasures to it, as he fitted those here to our present state? What tho you know not how to fancy satisfactions of another frame than those you now enjoy which you could like to change for? Think you the infant in the womb,
and as he alters the condition of our being, temper pleasures to it, as he fitted those Here to our present state? What though you know not how to fancy satisfactions of Another frame than those you now enjoy which you could like to change for? Think you the infant in the womb,
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while it enjoys ease and content in its close dark cell, can fancy the chearfulness of a lightsom world, which the Sun guilds with comfortable shine? or that the child hath any notion of the strong contents of riper age? or can he possibly imagine there are any such delights as those his babies and rattles afford him? have any savor of the manly pleasures which mere reason gives,
while it enjoys ease and content in its close dark cell, can fancy the cheerfulness of a lightsome world, which the Sun guilds with comfortable shine? or that the child hath any notion of the strong contents of riper age? or can he possibly imagine there Are any such delights as those his babies and rattles afford him? have any savour of the manly pleasures which mere reason gives,
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and humane knowledg entertain us with? And so may not men grow past their babies? God hath we see proportion'd satisfactions to each state of being, to their own degree still in an excellent order;
and humane knowledge entertain us with? And so may not men grow passed their babies? God hath we see proportioned satisfactions to each state of being, to their own degree still in an excellent order;
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give us joys as great as those of sense are, which the beasts possess, or which is more, the wicked have in greatest affluence? He that will let these satisfactions stream upon the men he hates so, does he not know how,
give us Joys as great as those of sense Are, which the beasts possess, or which is more, the wicked have in greatest affluence? He that will let these satisfactions stream upon the men he hates so, does he not know how,
or can he not, or will he not provide greater for his beloved ones, for those which he hath studied happiness for? Would he give his own Son to die, shed his own bloud to redeem us into a worse estate? or will he work a miracle of power, create a resurrection, that he may reward us to our loss? All this is most unreasonable to imagine,
or can he not, or will he not provide greater for his Beloved ones, for those which he hath studied happiness for? Would he give his own Son to die, shed his own blood to Redeem us into a Worse estate? or will he work a miracle of power, create a resurrection, that he may reward us to our loss? All this is most unreasonable to imagine,
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so that altho we cannot comprehend the blessedness of that state, we cannot paint the glory that we shall be cloth'd with, cannot fancy the delights God hath prepar'd;
so that although we cannot comprehend the blessedness of that state, we cannot paint the glory that we shall be clothed with, cannot fancy the delights God hath prepared;
If there were ever any one of those, who in the transports of a passion that possesses their soul so intirely, that they cannot entertain themselves with any other thought,
If there were ever any one of those, who in the transports of a passion that Possesses their soul so entirely, that they cannot entertain themselves with any other Thought,
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so that they dare undertake to vow they never shall or can have other sentiments, in whom the passion when they had their wishes, did not grow more quiet and not so opinionative,
so that they Dare undertake to Voelli they never shall or can have other sentiments, in whom the passion when they had their wishes, did not grow more quiet and not so opinionative,
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and find some allay so far that they were forc'd to seek to be reliev'd sometimes from their felicity by variety of divertisments, and inconstancy of appetites:
and find Some allay so Far that they were forced to seek to be relieved sometime from their felicity by variety of divertisements, and inconstancy of appetites:
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and might therefore well temt David to resolve he would behold Gods face in righteousness, the sure means to attain that state, and my next particular.
and might Therefore well temt David to resolve he would behold God's face in righteousness, the sure means to attain that state, and my next particular.
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But that we may know what King David means by beholding Gods face in Righteousness, we must know that first by Righteousness is meant uprightness and sincerity of a religious, holy, virtuous life:
But that we may know what King David means by beholding God's face in Righteousness, we must know that First by Righteousness is meant uprightness and sincerity of a religious, holy, virtuous life:
and as for the beholding of Gods face, we may take notice that altho God saith he spoke to Moses face to face, yet he tells the same Moses that he cannot see his face and live, Exod. 33. 11, 10. so that Davids beholding of his face is not seeing him as he did hope to do,
and as for the beholding of God's face, we may take notice that although God Says he spoke to Moses face to face, yet he tells the same Moses that he cannot see his face and live, Exod 33. 11, 10. so that Davids beholding of his face is not seeing him as he did hope to do,
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and so very often Ester 1. 14. &c. And as secondly the Angels, that are ministring Spirits, sent forth by God to minister perpetually, are said to see the face of God always, Matt. 18. 10. so when David says of God, thou settest me before thy face, Psalm 41. 12. the Jews expound set me, that he might serve, minister unto him:
and so very often Ester 1. 14. etc. And as secondly the Angels, that Are ministering Spirits, sent forth by God to minister perpetually, Are said to see the face of God always, Matt. 18. 10. so when David Says of God, thou settest me before thy face, Psalm 41. 12. the jews expound Set me, that he might serve, minister unto him:
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accordingly to walk before him, or walk with him in his presence, is to serve him constantly with all uprightness Gen. 17. 1. and to please him Heb. 11. 5. cum Gen. 5. 24. But particularly in the acts of Worship and Religion, his House, the place that's dedicated to his Worship being call'd his Court, his presence Psalm 95. 2. and 100. 2, 4. because he sate upon and spoke from the Mercy-seat Exod. 25. 22. Numb. 7. 89. and the Ark is therefore his presence and his face, those that serve there are said to minister before him in his presence, those that come there to appear before him Psalm 42. 2. those that pray, to seek his face 2 Chron. 7. 14. and to intreat the face of the Lord 1 Kings 13. 6. and our King David did desire one thing of the Lord, which, says he, I will require, even that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord, Psalm 27. 4. So that to behold God's face in righteousness here does signify all this, I will serve thee truly, faithfully attend thy commands,
accordingly to walk before him, or walk with him in his presence, is to serve him constantly with all uprightness Gen. 17. 1. and to please him Hebrew 11. 5. cum Gen. 5. 24. But particularly in the acts of Worship and Religion, his House, the place that's dedicated to his Worship being called his Court, his presence Psalm 95. 2. and 100. 2, 4. Because he sat upon and spoke from the Mercy-seat Exod 25. 22. Numb. 7. 89. and the Ark is Therefore his presence and his face, those that serve there Are said to minister before him in his presence, those that come there to appear before him Psalm 42. 2. those that pray, to seek his face 2 Chronicles 7. 14. and to entreat the face of the Lord 1 Kings 13. 6. and our King David did desire one thing of the Lord, which, Says he, I will require, even that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord, Psalm 27. 4. So that to behold God's face in righteousness Here does signify all this, I will serve thee truly, faithfully attend thy commands,
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and wait upon thee in a constant diligent performance of my duty, live as always in thy presence holily and righteously, especially in attendance on thy Worship,
and wait upon thee in a constant diligent performance of my duty, live as always in thy presence holily and righteously, especially in attendance on thy Worship,
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for the righteous Lord loveth righteousness, saith the same David Psalm 11. 7. his countenance will behold the thing that is just, whereas without this no man shall see the Lord;
for the righteous Lord loves righteousness, Says the same David Psalm 11. 7. his countenance will behold the thing that is just, whereas without this no man shall see the Lord;
and thereupon the Prophet Micah after strict inquiry in the peoples name what they were to do that they might find God's face look pleasingly upon them,
and thereupon the Prophet micah After strict inquiry in the peoples name what they were to do that they might find God's face look pleasingly upon them,
and see his favorable countenance, wherewithall shall I come before the Lord, and how myself 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? If his favor be to be bought,
and see his favourable countenance, wherewithal shall I come before the Lord, and how myself 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? If his favour be to be bought,
Or farther yet, shall I give my first-born for my transgression, or the fruit of my body for the sin of my soul? Time was indeed when men would do that;
Or farther yet, shall I give my firstborn for my Transgression, or the fruit of my body for the since of my soul? Time was indeed when men would do that;
offer up their tender infants in the fire to Moloch to preserve themselves from those sins of the other Tophet, as if the burnt child were to expiate the foul heats that begat it.
offer up their tender Infants in the fire to Moloch to preserve themselves from those Sins of the other Tophet, as if the burned child were to expiate the foul heats that begat it.
I know not whether men believe now such transgressions can deserve so severe atonements, that a sin of theirs is valuable at the life of their own first-born,
I know not whither men believe now such transgressions can deserve so severe atonements, that a since of theirs is valuable At the life of their own firstborn,
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The Prophet Isaiah speaking as from God to that vainglorious nation of the Jews, saith c. 1. v. 12, &c. When ye come to appear before me, who hath required this at your hand to tread my courts? Bring no more vain oblations, incense is an abomination to me, it is iniquity,
The Prophet Isaiah speaking as from God to that vainglorious Nation of the jews, Says c. 1. v. 12, etc. When you come to appear before me, who hath required this At your hand to tread my Courts? Bring no more vain Oblations, incense is an abomination to me, it is iniquity,
for example, he may live a sober life, yet never purposing to fail one assignation, not resolving to abate one meeting nor one draught, he is so pleasant with Almighty God to wish,
for Exampl, he may live a Sobrium life, yet never purposing to fail one assignation, not resolving to abate one meeting nor one draught, he is so pleasant with Almighty God to wish,
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and so make our very Worship an abomination, to present our provocations to himself and to his face, is such an affront that will not easily be pardon'd;
and so make our very Worship an abomination, to present our provocations to himself and to his face, is such an affront that will not Easily be pardoned;
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no, if we will behold God's face, we must do it in Righteousness. Indeed the Psalmist's joyning these in the expression does insinuate, that the onely hopefull means to make men be Religious, not at their Devotions onely,
no, if we will behold God's face, we must do it in Righteousness. Indeed the Psalmist's joining these in the expression does insinuate, that the only hopeful means to make men be Religious, not At their Devotions only,
Indeed the presence of whatever person we had reverence for, to behold his face towards us inspecting our actions, would make us wary and fearful of a vanity or folly, much more of a gross action.
Indeed the presence of whatever person we had Reverence for, to behold his face towards us inspecting our actions, would make us wary and fearful of a vanity or folly, much more of a gross actium.
Martials Lucretia blusht, says he, laid his Epigrams aside when Brutus came in, Brute, recede, leget, but as soon as he was gon, she took them up and read them.
Martials Lucretia blushed, Says he, laid his Epigrams aside when Brutus Come in, Brute, recede, leget, but as soon as he was gone, she took them up and read them.
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Few vices hurry men with so impetuous a ferocity, but they can check themselves before a virtuous grave person. One of them that pretends to stings as sharp as any, would send off a boy,
Few vices hurry men with so impetuous a ferocity, but they can check themselves before a virtuous grave person. One of them that pretends to stings as sharp as any, would send off a boy,
and then would I but consider always, I were always in God's presence, shut my eyes and see his face intent upon me, marking not my actions onely but my purposes and deliberations;
and then would I but Consider always, I were always in God's presence, shut my eyes and see his face intent upon me, marking not my actions only but my Purposes and deliberations;
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then a Cut-purse temted by an opportunity which he was going to make use of, would proceed if he discern'd the Judg upon the bench beheld him, saw his eye upon him watching him;
then a Cutpurse tempted by an opportunity which he was going to make use of, would proceed if he discerned the Judge upon the bench beheld him, saw his eye upon him watching him;
in fine the business of our life would be to do that which is well pleasing in his sight, perfecting holiness in the fear of God, always looking up to him whose face is towards us.
in fine the business of our life would be to do that which is well pleasing in his sighed, perfecting holiness in the Fear of God, always looking up to him whose face is towards us.
This must needs raise all our affections and our aims, and place them upon him, on whom our eyes and thoughts are set, especially if there be resolution in the use of this means;
This must needs raise all our affections and our aims, and place them upon him, on whom our eyes and thoughts Are Set, especially if there be resolution in the use of this means;
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most of all, if the resolution have the courage of King David 's in the Text, a resolution which was taken up against the almost universal practice and the as great contradiction of the world, which generally minds far different satisfactions, But as for me I will behold, both which considerations of the resolution and the courage of it I shall joyn in my last particular.
most of all, if the resolution have the courage of King David is in the Text, a resolution which was taken up against the almost universal practice and the as great contradiction of the world, which generally minds Far different satisfactions, But as for me I will behold, both which considerations of the resolution and the courage of it I shall join in my last particular.
And besides if I retrench, not superfluities alone, but all licencious conversation and the other evil uncomly entertainments of societies, retire out of them, allow my self none of these liberties, grow more severe than others,
And beside if I retrench, not superfluities alone, but all licentious Conversation and the other evil uncomely entertainments of societies, retire out of them, allow my self none of these Liberties, grow more severe than Others,
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'Twere very sad if onely vicious conversation could cement societies or make acquaintances, and licencious folly sawce their meetings, give them relish.
'Twere very sad if only vicious Conversation could cement societies or make acquaintances, and licentious folly sauce their meetings, give them relish.
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but that they will not refuse to sin, be sick or mad with one another? In truth it were no very eligible thing to be counted good, pleasant company,
but that they will not refuse to since, be sick or mad with one Another? In truth it were not very eligible thing to be counted good, pleasant company,
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But God be thanked 'tis not thus, but men that have some little latent affections to their sins or follies, still frame these objections against reformation of their evil customs;
But God be thanked it's not thus, but men that have Some little latent affections to their Sins or follies, still frame these objections against Reformation of their evil customs;
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but as for me I will retire into God's presence, and behold his face. And what if by withdrawing thus I frequently deprive my self of the society that I was us'd to,
but as for me I will retire into God's presence, and behold his face. And what if by withdrawing thus I frequently deprive my self of the society that I was used to,
As to the other obstacle, the scoffs and the disreputations that are cast upon those that are singular on this account, comply not with the modes and evil customs of the age according as St Peter tells his Proselytes 1 Pet. 4. 3, 4. The time past of our life may suffice us to have wrought the will of the Gentile World,
As to the other obstacle, the scoffs and the disreputations that Are cast upon those that Are singular on this account, comply not with the modes and evil customs of the age according as Saint Peter tells his Proselytes 1 Pet. 4. 3, 4. The time past of our life may suffice us to have wrought the will of the Gentile World,
a man can scarce live under the disparagement of being guilty of obeying God, and on the other side one of the greatest and most sinfull injuries in the whole world is,
a man can scarce live under the disparagement of being guilty of obeying God, and on the other side one of the greatest and most sinful injuries in the Whole world is,
Indeed if Christ's discipline were in force to censure every vicious person NONLATINALPHABET, if every open contumacious Sinner were render'd as contemtible as a Publican was to the Jews, as Christ left order;
Indeed if Christ's discipline were in force to censure every vicious person, if every open contumacious Sinner were rendered as contemptible as a Publican was to the jews, as christ left order;
For to pass the great things, and to name that which there is scarce any, that is, none sensible of, the instance which I made of this out of the context, where the Psalmist sets himself against the custom of those men, that pride themselves in ostentation of the plenties,
For to pass the great things, and to name that which there is scarce any, that is, none sensible of, the instance which I made of this out of the context, where the Psalmist sets himself against the custom of those men, that pride themselves in ostentation of the plenties,
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a mode which may be grown to such an height even in the lower ranks of people also, that they are so undervalued who comply not with it, that most cannot bear the shame of not having that which others have,
a mode which may be grown to such an height even in the lower ranks of people also, that they Are so undervalved who comply not with it, that most cannot bear the shame of not having that which Others have,
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But be it so, yet they that do not see thy pomps like others, thy estate spangle, glare about thee and thy rooms and thy retinue, do not see it spilt about thy table;
But be it so, yet they that do not see thy pomps like Others, thy estate spangle, glare about thee and thy rooms and thy retinue, do not see it spilled about thy table;
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and resolving not to owe thy plenties to thy debts, that is, thy abundance to the needs of others, make their dues, their wants and nakedness to dress thy vanities;
and resolving not to owe thy plenties to thy debts, that is, thy abundance to the needs of Others, make their dues, their Wants and nakedness to dress thy vanities;
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and if they see thee furnish those that need with what thou sparest: they cannot count this lower stricter sort of living Sordidness, but discreet, just, charitable Piety;
and if they see thee furnish those that need with what thou sparest: they cannot count this lower Stricter sort of living Sordidness, but discreet, just, charitable Piety;
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But at once suppose to set our selves against the evil customs of the world and to be singular in duty should be likely to create us sleights and scoffs and disreputation;
But At once suppose to Set our selves against the evil customs of the world and to be singular in duty should be likely to create us sleights and scoffs and disreputation;
yet consider what our Savior says Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed,
yet Consider what our Saviour Says Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed,
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to be afraid of, loath to do ones duty, because possibly some will speak meanly of it, is not onely not to to dare to go to Heaven because some men laugh and scoff at those that do go thither,
to be afraid of, loath to do ones duty, Because possibly Some will speak meanly of it, is not only not to to Dare to go to Heaven Because Some men laugh and scoff At those that do go thither,
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And then compare the disreputes, to be asham'd of virtue, because debauchees that are as far from knowing what is true repute as they are from being virtuous, will think meanly of me for it,
And then compare the disreputes, to be ashamed of virtue, Because debauchees that Are as Far from knowing what is true repute as they Are from being virtuous, will think meanly of me for it,
To make a resolv'd, open, avowed profession of a good life, provided that we do it without ostentation or hypocrisy, is a great advantage towards living so, makes it much easier.
To make a resolved, open, avowed profession of a good life, provided that we do it without ostentation or hypocrisy, is a great advantage towards living so, makes it much Easier.
For however some, it may be the prime ministers of hell, Satan's cheifest agents in temtations, such as cannot bear that any other should be virtuous, 'tis such a reproch to them, will the more endeavor to betray such, 'tis their luxury;
For however Some, it may be the prime Ministers of hell, Satan's chiefest agents in temptations, such as cannot bear that any other should be virtuous, it's such a reproach to them, will the more endeavour to betray such, it's their luxury;
Besides that such have put themselves, by having publickly profest, whatever the world does, they will live righteously, under a necessity of avoiding all their evil practices;
Beside that such have put themselves, by having publicly professed, whatever the world does, they will live righteously, under a necessity of avoiding all their evil practices;
and 'tis a happy and great advantage towards a good life, to be under a known obligation of well living, such as they themselves have taken on them out of perfect aversation to ill actions.
and it's a happy and great advantage towards a good life, to be under a known obligation of well living, such as they themselves have taken on them out of perfect aversation to ill actions.
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Do not you think that most men miscarry out of want of that which resolution would be able to effect with its own strength? We see in other things it does attemt, it go's thro with much greater difficulties,
Do not you think that most men miscarry out of want of that which resolution would be able to Effect with its own strength? We see in other things it does attempt, it go's through with much greater difficulties,
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since the very shame of being foil'd in the contest, and proving false to ones own solemn resolution would have stings in point of honor to push it forwards,
since the very shame of being foiled in the contest, and proving false to ones own solemn resolution would have stings in point of honour to push it forward,
and behold his face too with all hope and confidence imaginable, knowing he looks over them to encourage their endeavors, to behold their needs of help,
and behold his face too with all hope and confidence imaginable, knowing he looks over them to encourage their endeavors, to behold their needs of help,
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yet keeping firm to their resolutions of beholding Gods face in Righteousness, when they awake out of that dust after his likeness, they shall be satisfied with it.
yet keeping firm to their resolutions of beholding God's face in Righteousness, when they awake out of that dust After his likeness, they shall be satisfied with it.
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THAT which we have seen with our eies, which we have lookt upon, and our hands have handled of the word of life, declare we unto you, saith St John Epist. 1. c. 1. v. 1. And truly these same senses did declare to Thomas the richest Article of the Christian Faith, the Resurrection,
THAT which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, declare we unto you, Says Saint John Epistle 1. c. 1. v. 1. And truly these same Senses did declare to Thomas the Richest Article of the Christian Faith, the Resurrection,
After his crucifying when he was risen again, then he says All power is given to me both in heaven and earth, Matt. 28. 18. or in more express words Acts 2. 36. Let all the house of Israel know assuredly that God hath made that fame Jesus, whom they have crucified, both Lord and Christ.
After his crucifying when he was risen again, then he Says All power is given to me both in heaven and earth, Matt. 28. 18. or in more express words Acts 2. 36. Let all the house of Israel know assuredly that God hath made that fame jesus, whom they have Crucified, both Lord and christ.
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His Cross was a step to his Throne, it merited that Autority for him, and was in part undertaken for it Phil. 2. 8, 9. And then for the importance of this Title as to that it does require is very obvious, Lord is a word of power and autority, it requires service and obedience.
His Cross was a step to his Throne, it merited that authority for him, and was in part undertaken for it Philip 2. 8, 9. And then for the importance of this Title as to that it does require is very obvious, Lord is a word of power and Authority, it requires service and Obedience.
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Nothing more frequent in the Prophets, than, when they have from God severely worded their commands, to add this sanction, I am the Lord: and as applied to Christ St Paul does say, I serve the Lord Christ.
Nothing more frequent in the prophets, than, when they have from God severely worded their commands, to add this sanction, I am the Lord: and as applied to christ Saint Paul does say, I serve the Lord christ.
A servant is the necessary relative to a Lord, and truly doing what he doth command was the use he assigned of all that power he had given him, teaching them to observe whatever I have commanded.
A servant is the necessary relative to a Lord, and truly doing what he does command was the use he assigned of all that power he had given him, teaching them to observe whatever I have commanded.
and obtain this power? Do you think, when he was set at the right hand of God, he was exalted onely to a name, that by all those sufferings he did acquire but a bare title, to be call'd Lord of Lords, as he is call'd Rev. 19. 16. but neither to look after our obedience,
and obtain this power? Do you think, when he was Set At the right hand of God, he was exalted only to a name, that by all those sufferings he did acquire but a bore title, to be called Lord of lords, as he is called Rev. 19. 16. but neither to look After our Obedience,
yea and so believe that his death should procure us an impunity in doing this? What a wretched mistake is this, to think his bloud, which purchased him a power to command us, should purchase us a leave to disobey him? This is to make Christ's bloud divided against it self,
yea and so believe that his death should procure us an impunity in doing this? What a wretched mistake is this, to think his blood, which purchased him a power to command us, should purchase us a leave to disobey him? This is to make Christ's blood divided against it self,
and canst thou think that that death will excuse thee for not obeying, which was undertaken for that very end, that thou mightest obey him? Christ died to be thy Lord,
and Canst thou think that that death will excuse thee for not obeying, which was undertaken for that very end, that thou Mightest obey him? christ died to be thy Lord,
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and honor, and immortality, eternal life, v. 7. And glory, honor, and peace to every man that doth good, v. 10. For he is the Lord of glory, the Prince of peace, and Lord of life, the Scripture saith:
and honour, and immortality, Eternal life, v. 7. And glory, honour, and peace to every man that does good, v. 10. For he is the Lord of glory, the Prince of peace, and Lord of life, the Scripture Says:
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he made us, and there is not a workman in the world hath so much right to require the uses of his own handy-work, to dispose of that same utensil which himself shap'd or fram'd,
he made us, and there is not a workman in the world hath so much right to require the uses of his own handiwork, to dispose of that same utensil which himself shaped or framed,
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He gave me body, soul, and every power and faculty, and he upholds every motion and inclination of those faculties, and gives me opportunities and objects for them.
He gave me body, soul, and every power and faculty, and he upholds every motion and inclination of those faculties, and gives me opportunities and objects for them.
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and then what least imaginable pretence or plea can I have, why every motion and inclination both of soul and body should not be bound to look towards his service,
and then what lest imaginable pretence or plea can I have, why every motion and inclination both of soul and body should not be bound to look towards his service,
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and he bought the right and title to our service at a price, he became our Lord, Ye are bought with a price, 1 Cor. 7. 23. They that do not acknowledge this, are in the number of those men of whom St Peter speaks Epist. 2. c. 2. v. 1. denying the Lord that bought them,
and he bought the right and title to our service At a price, he became our Lord, You Are bought with a price, 1 Cor. 7. 23. They that do not acknowledge this, Are in the number of those men of whom Saint Peter speaks Epistle 2. c. 2. v. 1. denying the Lord that bought them,
and you may judge what kind of Lord he ought to be by the price he paid for the Title, what service he expected by the rates at which he purchased them,
and you may judge what kind of Lord he ought to be by the price he paid for the Title, what service he expected by the rates At which he purchased them,
And now Lord, what is thy servant that thou shouldst thus value him, or what are his performances that thou shouldst buy them at these rates? And shall I give to Sin or Sathan those services, which he thus values,
And now Lord, what is thy servant that thou Shouldst thus valve him, or what Are his performances that thou Shouldst buy them At these rates? And shall I give to since or Sathan those services, which he thus value's,
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but to do it more solemnly, and here I will not stand upon that proof which I have formerly made to you from the account that Pliny gave to Trajan the persecuting Emperor,
but to do it more solemnly, and Here I will not stand upon that proof which I have formerly made to you from the account that pliny gave to Trajan the persecuting Emperor,
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ne furta, ne latrocinia, ne adulteria committerent, &c. to take an oath (they knew no other sense of the word Sacrament) to do what their Lord had commanded them.
ne furta, ne Thefts, ne Adulteria committerent, etc. to take an oath (they knew no other sense of the word Sacrament) to do what their Lord had commanded them.
and if you wilfully shall fail of doing this, your Worships will be brought against you, your Communions will come in as so many evidences that you have forfeited,
and if you wilfully shall fail of doing this, your Worships will be brought against you, your Communions will come in as so many evidences that you have forfeited,
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for I have hamper'd my self with obligations, entangled my self with one other engagement, I have again sworn at the Altar, Thou art my Lord. But I have a more solemn proof of this, that he who comes to the renewing of a Covenant with God (now Christ we know saith that that cup is the new Covenant in his bloud ) he does enter into an oath of God, Deut. 29. from verse 10. to 15. Ye stand this day all of you before the Lord your God, your captains of your tribes, your elders,
for I have hampered my self with obligations, entangled my self with one other engagement, I have again sworn At the Altar, Thou art my Lord. But I have a more solemn proof of this, that he who comes to the renewing of a Covenant with God (now christ we know Says that that cup is the new Covenant in his blood) he does enter into an oath of God, Deuteronomy 29. from verse 10. to 15. You stand this day all of you before the Lord your God, your Captains of your tribes, your Elders,
and so it does not strike those apprehensions of so sacred an engagement into them, themselves may see here at an entring Covenant little ones entring into an oath:
and so it does not strike those apprehensions of so sacred an engagement into them, themselves may see Here At an entering Covenant little ones entering into an oath:
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but onely a repeting of the Covenant in their presence, verse 1. and least that we should think their standing there in solemn manner, might imply something more than ordinary verse 14. 15. take us that stand here this day before the Lord our God,
but only a repeating of the Covenant in their presence, verse 1. and lest that we should think their standing there in solemn manner, might imply something more than ordinary verse 14. 15. take us that stand Here this day before the Lord our God,
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And the Targum of Jon. Vziel says, they do stand, that is, as to this intent and purpose, that as soon as they are admitted into Covenant by Circumcision, they are within this oath.
And the Targum of Jon. Vziel Says, they do stand, that is, as to this intent and purpose, that as soon as they Are admitted into Covenant by Circumcision, they Are within this oath.
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There I did swear defiance against all his Enimies, the Devil, World, and Flesh, and all worldly and carnal lusts, that I would neither follow not be led by them;
There I did swear defiance against all his Enemies, the devil, World, and Flesh, and all worldly and carnal Lustiest, that I would neither follow not be led by them;
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Thou hast my worship and my service by bargain and by oath, I have sworn Thou art my Lord. Now all this is of much more force in the Sacrament of the Lord's Supper, where I do formally and knowingly seal to this Covenant;
Thou hast my worship and my service by bargain and by oath, I have sworn Thou art my Lord. Now all this is of much more force in the Sacrament of the Lord's Supper, where I do formally and knowingly seal to this Covenant;
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than that there of the Jewss was the entring God's oath, which was in probability onely coming and standing before the Lord to hear the Covenant, which God had struck with that nation before in Horeb. Or if it were performed with Sacrifice, which may seem probable in that it is exprest NONLATINALPHABET, that thou shouldest pass into the covenant.
than that there of the Jewss was the entering God's oath, which was in probability only coming and standing before the Lord to hear the Covenant, which God had struck with that Nation before in Horeb. Or if it were performed with Sacrifice, which may seem probable in that it is expressed, that thou Shouldst pass into the Covenant.
read here Deut. 29. 12. That thou shouldest enter into the Covenant of the Lord thy God, NONLATINALPHABET, that rite of dividing and passing thro being onely the Symbol of curses against them that shall break their Covenant, and imprecations in Hieroglyphicks:
read Here Deuteronomy 29. 12. That thou Shouldst enter into the Covenant of the Lord thy God,, that rite of dividing and passing through being only the Symbol of curses against them that shall break their Covenant, and imprecations in Hieroglyphics:
so that in Jer. 34. 18. 'tis most literally, if we translate the words NONLATINALPHABET according to their importance, I will make those men, that have transgressed my Covenant, the calf, or as the calf, as the Syriac reads;
so that in Jer. 34. 18. it's most literally, if we translate the words according to their importance, I will make those men, that have transgressed my Covenant, the calf, or as the calf, as the Syriac reads;
And now it will be needless for me to go on and prove, that if we be not careful to fulfil the importance of this relation, my Lord, in order to what it requires, 'twill be in vain to expect the benefit of that relation, in what it does import.
And now it will be needless for me to go on and prove, that if we be not careful to fulfil the importance of this Relation, my Lord, in order to what it requires, it'll be in vain to expect the benefit of that Relation, in what it does import.
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as the Nicene Creed expresses, begotten of his Father before all worlds, God of God, Light of Light, very God of very God, and was called so in Scripture John 1. 1. and the Word was God;
as the Nicene Creed Expresses, begotten of his Father before all world's, God of God, Light of Light, very God of very God, and was called so in Scripture John 1. 1. and the Word was God;
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yet it is sure this person Jesus Christ was declared to be the Son of God by the resurrection from the dead, Rom. 1. 4. And this text is the first place in the New Testament, where this person is expresly called God. Thomas upon the evidence of this Resurrection crying out, I do acknowledge that thou art my very Lord,
yet it is sure this person jesus christ was declared to be the Son of God by the resurrection from the dead, Rom. 1. 4. And this text is the First place in the New Testament, where this person is expressly called God. Thomas upon the evidence of this Resurrection crying out, I do acknowledge that thou art my very Lord,
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and therefore God himself that by his Prophet Malachy c. 1. had used the other-argument of Master or Lord NONLATINALPHABET v. 6. and Governor v. 8. Offer it now unto thy Governor, will he be pleased with thee or accept thy person? makes use of the like climax and gradation;
and Therefore God himself that by his Prophet Malachy c. 1. had used the other-argument of Master or Lord v. 6. and Governor v. 8. Offer it now unto thy Governor, will he be pleased with thee or accept thy person? makes use of the like Climax and gradation;
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as if he had said, Had thy obedience to thy Ruler no more care nor endeavor in it, had thy services to thy Lord no more devotion nor zeal, were thy performances to thy Governor so slight and so regardless,
as if he had said, Had thy Obedience to thy Ruler no more care nor endeavour in it, had thy services to thy Lord no more devotion nor zeal, were thy performances to thy Governor so slight and so regardless,
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were thy presentments to thy Prince so unhandsom, slubber'd & heedless, so unchosen, unprepared & so trivial, would they be content with them? And must I? No surely, Cursed be the deceiver verse 14. that mocks me with his imperfect, lame, sick services, with outsides of attendance,
were thy presentments to thy Prince so unhandsome, slubbered & heedless, so unchosen, unprepared & so trivial, would they be content with them? And must I? No surely, Cursed be the deceiver verse 14. that mocks me with his imperfect, lame, sick services, with outsides of attendance,
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But afterwards in case of an higher affront he breaks into an higher resentment c. 3. 8. Will a man rob God? This is such a thing as the Lord's Rhetoric could lay no greater aggravation on it,
But afterwards in case of an higher affront he breaks into an higher resentment c. 3. 8. Will a man rob God? This is such a thing as the Lord's Rhetoric could lay no greater aggravation on it,
and the God of Jacob, and says, that is his name and his memorial to all generations, Exod. 3. 15, 16. From whence our Savior concludes Matt. 22. 31, 32. that Abraham and the other must have a life after this;
and the God of Jacob, and Says, that is his name and his memorial to all generations, Exod 3. 15, 16. From whence our Saviour concludes Matt. 22. 31, 32. that Abraham and the other must have a life After this;
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for otherwise how is he yet their God? How can he be a Benefactor to the dead? And in the tenor of the Covenant, where it is past, it means, I will bestow upon them all the mercies of the Covenant.
for otherwise how is he yet their God? How can he be a Benefactor to the dead? And in the tenor of the Covenant, where it is past, it means, I will bestow upon them all the Mercies of the Covenant.
So in the Old, that place of Deut. 26. 16, 17, 18, 19. so in the New Heb. 8. 10, 12. where 'tis explained, I will be merciful to their unrighteousness,
So in the Old, that place of Deuteronomy 26. 16, 17, 18, 19. so in the New Hebrew 8. 10, 12. where it's explained, I will be merciful to their unrighteousness,
first he that I vow all worship and service to, and secondly he from whom I claim and challenge all those glorious things that are contracted for us in Christ's Covenant, the happy issues of the whole chain of methods that he works for us, the designed mercies of his Predestination and the privileges that he calls us to, the comfortable condition in which his Justification does instate us, the graces of his Sanctification,
First he that I Voelli all worship and service to, and secondly he from whom I claim and challenge all those glorious things that Are contracted for us in Christ's Covenant, the happy issues of the Whole chain of methods that he works for us, the designed Mercies of his Predestination and the privileges that he calls us to, the comfortable condition in which his Justification does instate us, the graces of his Sanctification,
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yea and all the preservations and mercies of this life, all these are challenged in this, Thou art my God. For so Jer. 31. 33, 34. which is repeated in the Heb. 8. 10, 11, 12. whatever both parts do contract for, man's duty and God's promises, is all sum'd up in this, I will be their God,
yea and all the preservations and Mercies of this life, all these Are challenged in this, Thou art my God. For so Jer. 31. 33, 34. which is repeated in the Hebrew 8. 10, 11, 12. whatever both parts do contract for, Man's duty and God's promises, is all summed up in this, I will be their God,
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By which words also he assures them all deliverances from evil, and enstates upon them the securings of his Providence, both to themselves and their posterity.
By which words also he assures them all Deliverances from evil, and enstates upon them the securings of his Providence, both to themselves and their posterity.
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that either casts the body of Christ into a stomach filled with late surfet and drowns his bloud in such intemperate draughts as are yet unrepented of,
that either Cast the body of christ into a stomach filled with late surfeit and drowns his blood in such intemperate draughts as Are yet unrepented of,
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and it is ill for some persons of these days, that they had not the luck to be born Heathens, that so they might have bin unclean devoutly, committed in obedience to their Gods, presented their bodies living sacrifices to be kindled by the flames of lust,
and it is ill for Some Persons of these days, that they had not the luck to be born heathens, that so they might have been unclean devoutly, committed in Obedience to their God's, presented their bodies living Sacrifices to be kindled by the flames of lust,
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There is no other thing does cast a man into such base degenerate and unworthy submissions to atchieve or to cover his transgression, lower than any thing but the unclean commission it self.
There is no other thing does cast a man into such base degenerate and unworthy submissions to achieve or to cover his Transgression, lower than any thing but the unclean commission it self.
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and tell him, Thou art mine, my God. All the securities that his preserving mercies signify, all the watches of his providence, all the blessings that fulfil his Attributes,
and tell him, Thou art mine, my God. All the securities that his preserving Mercies signify, all the watches of his providence, all the blessings that fulfil his Attributes,
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Now if this be Idolatry, the lustful person hath an Idol, and then he cannot say to Christ my God. And thus they in whom the God of this world hath blinded their mind, in St Pauls words 2 Cor. 4. 4. they who serve Satan by going on in any vitious custom of the World;
Now if this be Idolatry, the lustful person hath an Idol, and then he cannot say to christ my God. And thus they in whom the God of this world hath blinded their mind, in Saint Paul's words 2 Cor. 4. 4. they who serve Satan by going on in any vicious custom of the World;
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or in a word, they that disobey Christ for this God of the World, this Prince of the power of the air, the Spirit that works in the Children of disobedience, Ephes. 2. 2. they cannot say to Christ my God; tho they bow at his Altar, they obey the Devil,
or in a word, they that disobey christ for this God of the World, this Prince of the power of the air, the Spirit that works in the Children of disobedience, Ephesians 2. 2. they cannot say to christ my God; though they bow At his Altar, they obey the devil,
Now in that sense My God does challenge as a right and a peculiar all the Blessings temporal, Spiritual and Eternal, all that the promises of Christ do offer,
Now in that sense My God does challenge as a right and a peculiar all the Blessings temporal, Spiritual and Eternal, all that the promises of christ do offer,
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Now that means a special People, Deut. 7. 6. a peculiar People, 1 Pet. 2. 9. a peculiar Treasure, Exod. 19. 5. his People of inheritance, Deut. 4. 20. his Jewels, Mal. 3. 17. the Jewels of his Crown, Zach. 9. 16. If I am his, I am so under all these precious notions,
Now that means a special People, Deuteronomy 7. 6. a peculiar People, 1 Pet. 2. 9. a peculiar Treasure, Exod 19. 5. his People of inheritance, Deuteronomy 4. 20. his Jewels, Malachi 3. 17. the Jewels of his Crown, Zach 9. 16. If I am his, I am so under all these precious notions,
or will he throw his own Crown to the ground so to dash off the Jewels of it? That place of Malachy expresses the different condition of those that are God's People from the others that have no relation to him, in respect of God's carings and protection, Mal. 3. 14, 15, 16, 17, 18. Ye have said, it is in vain to serve God:
or will he throw his own Crown to the ground so to dash off the Jewels of it? That place of Malachy Expresses the different condition of those that Are God's People from the Others that have no Relation to him, in respect of God's care and protection, Malachi 3. 14, 15, 16, 17, 18. You have said, it is in vain to serve God:
Come what will come, I have one that will care for me, one that hath writ me in his note book, his book of remembrance to put him in mind, that he is to provide for me:
Come what will come, I have one that will care for me, one that hath writ me in his note book, his book of remembrance to put him in mind, that he is to provide for me:
Can I fear the malice of Adversaries? shall I doubt the fury of that spoiler that even robs necessity, will rob me even to a perfect desolation? Ah my poor soul, Nunquid sibi Christianum. I am sure it cannot take all from me;
Can I Fear the malice of Adversaries? shall I doubt the fury of that spoiler that even robs necessity, will rob me even to a perfect desolation? Ah my poor soul, Whether sibi Christian. I am sure it cannot take all from me;
if I am not content when he is my God. O my soul, Christ never failed to pay his debts, he is a happy Creditor to whom he owes, especially where he owes that debt, and where he owes himself.
if I am not content when he is my God. Oh my soul, christ never failed to pay his debts, he is a happy Creditor to whom he owes, especially where he owes that debt, and where he owes himself.
and then if in the Sacrament Christ do give me his bloud, when I can shew God that, bring him the price of the remission of my sins, the value of those glories,
and then if in the Sacrament christ do give me his blood, when I can show God that, bring him the price of the remission of my Sins, the valve of those Glories,
even the bloud of Jesus, come with the purchase-money in my hands that bought my interest in God, cannot I say those are mine, my Heaven and my God? Yea when I can say, O Lord Christ, whom I have undertaken to obey, my God whom I have vowed to serve and worship, thou art even my flesh;
even the blood of jesus, come with the purchase-money in my hands that bought my Interest in God, cannot I say those Are mine, my Heaven and my God? Yea when I can say, Oh Lord christ, whom I have undertaken to obey, my God whom I have vowed to serve and worship, thou art even my Flesh;
O Holy and Eternal Savior, who art made both Lord and Christ, and by thy Resurrection didst manifest the Omnipotency of thy person, the truth of thy Promises,
O Holy and Eternal Saviour, who art made both Lord and christ, and by thy Resurrection didst manifest the Omnipotency of thy person, the truth of thy Promises,
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and open a way to the everlasting glory and salvation, which thou hast prepared for them that give themselves up to serve and worship thee their Lord and God;
and open a Way to the everlasting glory and salvation, which thou hast prepared for them that give themselves up to serve and worship thee their Lord and God;
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Thou that art God Almighty, that didst conquer Death and Satan, bring it to pass that none of them prevail against thee now in our Souls, where thou art:
Thou that art God Almighty, that didst conquer Death and Satan, bring it to pass that none of them prevail against thee now in our Souls, where thou art:
nor thy Enimy gain souls from thee, which thou hast purchased with thy bloud, that we having attain'd thee for our Lord and God, may claim the privileges of thy People here, have the watches,
nor thy Enemy gain Souls from thee, which thou hast purchased with thy blood, that we having attained thee for our Lord and God, may claim the privileges of thy People Here, have the watches,
WHICH are the words of a poor parent passionately earnest and afflicted sadly for his child, that from his infancy had bin tormented miserably by a Devil,
WHICH Are the words of a poor parent passionately earnest and afflicted sadly for his child, that from his infancy had been tormented miserably by a devil,
for which having sought help every way, but finding none, no not from Christ's Disciples, at last he repairs to him himself, beseeching him to have compassion on him,
for which having sought help every Way, but finding none, no not from Christ's Disciples, At last he repairs to him himself, beseeching him to have compassion on him,
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In which words we have, first the necessary Qualification that is to make all that had ever heard of Christ capable of having any benefit from Christ, that is belief in him, I believe. And since Christ hath made this qualification absolutely necessary,
In which words we have, First the necessary Qualification that is to make all that had ever herd of christ capable of having any benefit from christ, that is belief in him, I believe. And since christ hath made this qualification absolutely necessary,
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and where alone 'tis possible to find it, and that is Christ himself, who alone is able to repair in us whatever degree of true belief is wanting in us, Lord help thou my unbelief, and how he do's repair it.
and where alone it's possible to find it, and that is christ himself, who alone is able to repair in us whatever degree of true belief is wanting in us, Lord help thou my unbelief, and how he do's repair it.
And fourthly when it is repair'd to that due height, what that degree is can make us capable of those benefits which he hath promis'd to bestow on true Believers;
And fourthly when it is repaired to that due height, what that degree is can make us capable of those benefits which he hath promised to bestow on true Believers;
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For in all benefits of this kind the Text mentions, such as were to come by miracle, 'tis well known what St Matthew says of Nazareth, his own country, that he did not many mighty works, there because of their unbelief, c. 13. 58. St Mark expresses it, that he could there do no mighty work, c.
For in all benefits of this kind the Text mentions, such as were to come by miracle, it's well known what Saint Matthew Says of Nazareth, his own country, that he did not many mighty works, there Because of their unbelief, c. 13. 58. Saint Mark Expresses it, that he could there do no mighty work, c.
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6. 5. that is, he could not be inclined to work them, so as that he could or would be willing to do any, saving that he laid his hands upon a few sick folk, and healed them.
6. 5. that is, he could not be inclined to work them, so as that he could or would be willing to do any, Saving that he laid his hands upon a few sick folk, and healed them.
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For tho signs are not, as St Paul says, for believers, but for them that believe not, 1. Cor. 14. 22. so that infidelity seems rather prerequir'd to them than belief,
For though Signs Are not, as Saint Paul Says, for believers, but for them that believe not, 1. Cor. 14. 22. so that infidelity seems rather prerequired to them than belief,
since they are don on purpose to convince & work men to the Faith, on which account some were always wrought first where he was not known, to raise mens opinions and expectations concerning him which if they were heeded,
since they Are dONE on purpose to convince & work men to the Faith, on which account Some were always wrought First where he was not known, to raise men's opinions and Expectations Concerning him which if they were heeded,
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and prevail with them to give themselves up to him, as to the Messiah: and therefore all those who by the knowledg or the fame of his great works were drawn to come to him for help, he still requires profession of the faith they had concerning him,
and prevail with them to give themselves up to him, as to the Messiah: and Therefore all those who by the knowledge or the fame of his great works were drawn to come to him for help, he still requires profession of the faith they had Concerning him,
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Thus Matt. 9. 28. the blind men that cried after him and followed him for sight, he asks, believe ye that I am able to do this? and when they affirm'd, yea Lord, he yeilds no more but this, according to your faith be it unto you, v. 29. But when the Canaanitish woman did believe even to importunacy and trouble,
Thus Matt. 9. 28. the blind men that cried After him and followed him for sighed, he asks, believe you that I am able to do this? and when they affirmed, yea Lord, he yields no more but this, according to your faith be it unto you, v. 29. But when the Canaanitish woman did believe even to importunacy and trouble,
as while Peter's courage seeing Christ his master walking towards them upon the water made him desire to meet him on the water too, accordingly it suited:
as while Peter's courage seeing christ his master walking towards them upon the water made him desire to meet him on the water too, accordingly it suited:
but when a turbulent strong wind once shook his faith, when he began to fear and then to doubt, immediatly he sunk, Matt. 14. 30. And all the reason in the world, that when he doubted whether Christ would or were able to uphold him in obeying him,
but when a turbulent strong wind once shook his faith, when he began to Fear and then to doubt, immediately he sunk, Matt. 14. 30. And all the reason in the world, that when he doubted whither christ would or were able to uphold him in obeying him,
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for when Abraham was bid to offer up that Son in whom he had receiv'd the promises that he should be the Father of many Nations, that faith by which against hope he believ'd in hope, that it would come to pass,
for when Abraham was bid to offer up that Son in whom he had received the promises that he should be the Father of many nations, that faith by which against hope he believed in hope, that it would come to pass,
and staggering not, consider'd neither difficulty, rather natural impossibility of what was promis'd, NONLATINALPHABET nor was curious to satisfy himself,
and staggering not, considered neither difficulty, rather natural impossibility of what was promised, nor was curious to satisfy himself,
or indeed examin how it should or could be, as if he would model God's performances or his own expectation by the measuress of his comprehension of the means and method;
or indeed examine how it should or could be, as if he would model God's performances or his own expectation by the measuress of his comprehension of the means and method;
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but accounting God was able, if all other methods fail'd, to raise him up from death, altho he had no instance of that power, Heb. 11. 19. and being fully perswaded that what he had promised, he was able also to perform,
but accounting God was able, if all other methods failed, to raise him up from death, although he had no instance of that power, Hebrew 11. 19. and being Fully persuaded that what he had promised, he was able also to perform,
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and the like being partial essaies of that Resurrection which he promis'd, that was to restore all those to all, at once giving life to the dead) the like assurance of his power and readiness to do all this, together with a full trust in him, that whatever difficulties we encounter or imagin,
and the like being partial essays of that Resurrection which he promised, that was to restore all those to all, At once giving life to the dead) the like assurance of his power and readiness to do all this, together with a full trust in him, that whatever difficulties we encounter or imagine,
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yet in the performance of his promises he will never fail those who seek after, and pursue them in the ways that he hath chalk'd out to arrive at them.
yet in the performance of his promises he will never fail those who seek After, and pursue them in the ways that he hath chalked out to arrive At them.
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yet an inundation of corruption and debauchery had overspread all, so far as that Almighty God did think it needful that his Son should be incarnated to revele again our duty and teach virtue,
yet an inundation of corruption and debauchery had overspread all, so Far as that Almighty God did think it needful that his Son should be incarnated to revel again our duty and teach virtue,
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if after all we either shall so far abhor the duty, as that we renounce these glorious obligations to it, turn away from the very proposal of all those advantages that are to crown it,
if After all we either shall so Far abhor the duty, as that we renounce these glorious obligations to it, turn away from the very proposal of all those advantages that Are to crown it,
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or however, if we cannot satisfy our selves that those rewards or punishments are possible or likely, certainly 'tis most impossible there can be a temtation of force to invite men to Religion or to any virtue:
or however, if we cannot satisfy our selves that those rewards or punishments Are possible or likely, Certainly it's most impossible there can be a temptation of force to invite men to Religion or to any virtue:
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this method of proposal of such infinite after-recompences to our faith demonstrated by such Miracles to evince the power and their certainty, being the most vigorous struggle of Divine Compassion towards man, the utmost attemt of mercy, which alone was hopeful since all others fail'd the tryal, 'twas his greatest strength apportion'd to the full-grown wickedness of the World.
this method of proposal of such infinite after-recompenses to our faith demonstrated by such Miracles to evince the power and their certainty, being the most vigorous struggle of Divine Compassion towards man, the utmost attempt of mercy, which alone was hopeful since all Others failed the trial, 'twas his greatest strength apportioned to the fullgrown wickedness of the World.
At first in one thousand six hundred years from innocence the whole World was grown so bad, that God could find out but one whole family to save alive;
At First in one thousand six hundred Years from innocence the Whole World was grown so bad, that God could find out but one Whole family to save alive;
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& yet in less than a quarter of that time immediatly ensuing there was again onely one family, that of Abraham, which out of all the World he could think fit to take into his favor & his care.
& yet in less than a quarter of that time immediately ensuing there was again only one family, that of Abraham, which out of all the World he could think fit to take into his favour & his care.
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In whose Posterity, altho he exercis'd them with strange prodigies of sufferings and reliefs, and in the midst of Miracles renew'd his Law to them, train'd them up in that by all arts of punishments and rewards, kept them as it were in constant discipline with present visible returns of plagues and death for every act of disobedience;
In whose Posterity, although he exercised them with strange prodigies of sufferings and reliefs, and in the midst of Miracles renewed his Law to them, trained them up in that by all arts of punishments and rewards, kept them as it were in constant discipline with present visible returns of plagues and death for every act of disobedience;
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and it was necessary to rack them from those lees, and emty them from vessel to vessel, so that the Nation was carried captive into Babylon. Even this digestion of seventy years together had no more prosperous effect, than the preceeding frustrate methods;
and it was necessary to rack them from those lees, and empty them from vessel to vessel, so that the nation was carried captive into Babylon. Even this digestion of seventy Years together had no more prosperous Effect, than the preceding frustrate methods;
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his very disciples were of little faith, as our Savior Complains Matt. 6. 30. — 8. 26. — 14. 31. — 16. 8. Nor was this frailty superseded in the more establish'd growth of Christianity.
his very Disciples were of little faith, as our Saviour Complains Matt. 6. 30. — 8. 26. — 14. 31. — 16. 8. Nor was this frailty superseded in the more established growth of Christianity.
Tho we hear in the book of Acts of multitudes of them that believed c. 4. 32. yet we hear also of some that oppos'd themselves, contradicted, and blasphemed, c. 13. 45. others there were who made shipwrack of the faith 1 Tim. 1. 19. and of others that doubted, and were wavering, and weak in faith, Rom. 14. And so it is to this day:
Tho we hear in the book of Acts of Multitudes of them that believed c. 4. 32. yet we hear also of Some that opposed themselves, contradicted, and blasphemed, c. 13. 45. Others there were who made shipwreck of the faith 1 Tim. 1. 19. and of Others that doubted, and were wavering, and weak in faith, Rom. 14. And so it is to this day:
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what St Paul said to the Corinthians 1 Epist. 3. 1, 2. every Preacher of the Gospel has to say unto the greatest part of his flock, I, Brethren, could not speak to you as unto spiritual,
what Saint Paul said to the Corinthians 1 Epistle 3. 1, 2. every Preacher of the Gospel has to say unto the greatest part of his flock, I, Brothers, could not speak to you as unto spiritual,
Now tho it should be granted that the motives and the means of Christian Faith are of themselves sufficient to convince the minds of men, that the Revelations of the Gospel are from God,
Now though it should be granted that the motives and the means of Christian Faith Are of themselves sufficient to convince the minds of men, that the Revelations of the Gospel Are from God,
so far as that there can remain no place for any reasonable doubt or scruple, nor by consequence plea for excusing them who give not up their faith to it;
so Far as that there can remain no place for any reasonable doubt or scruple, nor by consequence plea for excusing them who give not up their faith to it;
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Now as in the contests that often happen in us betwixt the temporal interests and pleasures of this world and the eternal blessednesses of the next, in those that are sincerely satisfied of the real infinite disproportion betwixt them,
Now as in the contests that often happen in us betwixt the temporal interests and pleasures of this world and the Eternal Blessednesses of the next, in those that Are sincerely satisfied of the real infinite disproportion betwixt them,
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yet if any present object that does flatter appetite with strong delight or other satisfaction, chance but to surprise a man so far as that his present whole attention be engag'd upon it,
yet if any present Object that does flatter appetite with strong delight or other satisfaction, chance but to surprise a man so Far as that his present Whole attention be engaged upon it,
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even with all its might those blessednesses which God's promises propose to our belief, that so the mind by reason of its constant conversation with them may not fail to call them up on all occasions,
even with all its might those Blessednesses which God's promises propose to our belief, that so the mind by reason of its constant Conversation with them may not fail to call them up on all occasions,
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so as to discern and look into the truth of them, if there be arguments that make a fair shew and flatter natural reason by complying with its principles, which opposes that truth,
so as to discern and look into the truth of them, if there be Arguments that make a fair show and flatter natural reason by complying with its principles, which opposes that truth,
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unless the will cause the understanding to busy and apply it self so to the arguments and motives of its credibility, that it find a principle whereon to bottom its perswasion, such as that it can compare with,
unless the will cause the understanding to busy and apply it self so to the Arguments and motives of its credibility, that it find a principle whereon to bottom its persuasion, such as that it can compare with,
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and oppose to those objections, and find reason to adhere to it against them, such as this, God hath said it: so that altho on one side subtle reasonings seem to commit a rape upon my understanding,
and oppose to those objections, and find reason to adhere to it against them, such as this, God hath said it: so that although on one side subtle reasonings seem to commit a rape upon my understanding,
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and against belief almost force my assent, yet on the other side God's own autority, of which I have no cause to doubt, (if I advert sincerely to the motives of its credibility,
and against belief almost force my assent, yet on the other side God's own Authority, of which I have no cause to doubt, (if I advert sincerely to the motives of its credibility,
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Now if the will do constantly engage the understanding thus by frequent application to such principles, humane reason, howsoever apt to be rebellious, will be easily subdu'd and brought into captivity to the obedience of faith and our belief, will be unshaken;
Now if the will do constantly engage the understanding thus by frequent application to such principles, humane reason, howsoever apt to be rebellious, will be Easily subdued and brought into captivity to the Obedience of faith and our belief, will be unshaken;
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To make which good I might produce Councils and Schoolmen, but it shall suffice me that the Scripture says, that with the heart man believeth unto righteousness, Rom. 10. 10. and 'tis requir'd that man believe with all his heart, Acts 8. 37. and it is call'd an evil heart of unbelief in departing from the living God, Heb. 3. 12. and for that reason to believe is amongst God's precepts, Faith is strictly commanded,
To make which good I might produce Councils and Schoolmen, but it shall suffice me that the Scripture Says, that with the heart man Believeth unto righteousness, Rom. 10. 10. and it's required that man believe with all his heart, Acts 8. 37. and it is called an evil heart of unbelief in departing from the living God, Hebrew 3. 12. and for that reason to believe is among God's Precepts, Faith is strictly commanded,
and frequently converse with, and with great advertency attend to those Divine and Heavenly objects and the motives to believe them: it does therefore follow
and frequently converse with, and with great advertency attend to those Divine and Heavenly objects and the motives to believe them: it does Therefore follow
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Secondly that whatsoever does engage the heart and take the will off so, as that they do not cause this application of mind, that must needs weaken and enfeeble Faith;
Secondly that whatsoever does engage the heart and take the will off so, as that they do not cause this application of mind, that must needs weaken and enfeeble Faith;
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and either little probabilities that work upon that, or the arts of seducing Teachers, or else especially which is most consequent upon any close affliction, scruples rise thro applications of God's judgements or interpretation of the incomprehensible procedures of his providence,
and either little probabilities that work upon that, or the arts of seducing Teachers, or Else especially which is most consequent upon any close affliction, scruples rise through applications of God's Judgments or Interpretation of the incomprehensible procedures of his providence,
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But secondly that which universally takes off the heart or will from causing this so necessary application to the objects and the motives of our Faith, is the lower appetite with its passions.
But secondly that which universally Takes off the heart or will from causing this so necessary application to the objects and the motives of our Faith, is the lower appetite with its passion.
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For in man's life that is so perfectly dramatic, and in which the world is always shifting scenes, there happens such an infinite variety of either prosperous delightful,
For in Man's life that is so perfectly dramatic, and in which the world is always shifting scenes, there happens such an infinite variety of either prosperous delightful,
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and if this happen frequently, then thus it being frequently diverted, and its conversation with affairs of Faith much broken off, seldom reflecting on them,
and if this happen frequently, then thus it being frequently diverted, and its Conversation with affairs of Faith much broken off, seldom reflecting on them,
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and of all this the experience is so dreadful, that we daily see, if men go on so far as to indulge their appetites habitually, that their minds being thereby taken altogether off from the other contemplations, they come to have no love to them, no regard at all, cannot well endure to think or hear of them;
and of all this the experience is so dreadful, that we daily see, if men go on so Far as to indulge their appetites habitually, that their minds being thereby taken altogether off from the other contemplations, they come to have no love to them, no regard At all, cannot well endure to think or hear of them;
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and are therefore given up by God's just judgment, such as was foretold long since 2 Thess. 2. 10, 11. to strong delusions to believe a lie, even a lie of that eternal dismal consequence that virtue and religion and the blessed expectation of it are mere trumpery,
and Are Therefore given up by God's just judgement, such as was foretold long since 2 Thess 2. 10, 11. to strong delusions to believe a lie, even a lie of that Eternal dismal consequence that virtue and Religion and the blessed expectation of it Are mere trumpery,
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it sufficeth we having seen how the heart being by such means engag'd, and ceasing to employ the understanding upon heavenly things and on the motives to believe them,
it Suffices we having seen how the heart being by such means engaged, and ceasing to employ the understanding upon heavenly things and on the motives to believe them,
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and the faith of them do's come to lose all vigor, not to be recover'd if there be not some assistance to the will, that may be able to take off that ravenous inclination which it hath to present satisfactions,
and the faith of them do's come to loose all vigor, not to be recovered if there be not Some assistance to the will, that may be able to take off that ravenous inclination which it hath to present satisfactions,
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and that gross torpid stupidity it labors under towards future things, and withal excite and inflame it with desires after that far more exceeding and eternal weight of glory, and besides remove all those other impediments of our belief which I have mention'd.
and that gross torpid stupidity it labors under towards future things, and withal excite and inflame it with Desires After that Far more exceeding and Eternal weight of glory, and beside remove all those other impediments of our belief which I have mentioned.
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Which assistance from what hand it is to be expected, and how it effects all that, I must declare in the third place from those words, Lord, help thou my unbelief.
Which assistance from what hand it is to be expected, and how it effects all that, I must declare in the third place from those words, Lord, help thou my unbelief.
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Now that the birth and growth and strength of Faith (that Faith, I say, that is effectual to salvation) is all from God, from the preventing and assisting graces of his Spirit, is a Doctrine which the Scripture is abundant in.
Now that the birth and growth and strength of Faith (that Faith, I say, that is effectual to salvation) is all from God, from the preventing and assisting graces of his Spirit, is a Doctrine which the Scripture is abundant in.
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It is the gift of God, St Paul saith Eph. 2. 8. and Christ says, No man can come to me, that is, believe in me, except the Father which has sent me, draw him John 6. 44. i. e. those preparations of the heart by which men are dispos'd to come at God's call and receive his Gospel,
It is the gift of God, Saint Paul Says Ephesians 2. 8. and christ Says, No man can come to me, that is, believe in me, except the Father which has sent me, draw him John 6. 44. i. e. those preparations of the heart by which men Are disposed to come At God's call and receive his Gospel,
and telling them that there are some of you that believe not, tho they had all the methods of conviction, having heard his preaching, seen his miracles as well as others;
and telling them that there Are Some of you that believe not, though they had all the methods of conviction, having herd his preaching, seen his Miracles as well as Others;
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but 'tis God that giveth the increase, 1 Cor. 3. 6. I need not say this is the Doctrine of the Church of England, 'tis so of the Latin and the Greek Church,
but it's God that gives the increase, 1 Cor. 3. 6. I need not say this is the Doctrine of the Church of England, it's so of the Latin and the Greek Church,
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and on this account of the necessity of Grace and the assistance of God's Spirit in believing, the whole Church of Christ hath universally maintain'd a war against Pelagius and his Followers.
and on this account of the necessity of Grace and the assistance of God's Spirit in believing, the Whole Church of christ hath universally maintained a war against Pelagius and his Followers.
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since David therefore prays, Open thou mine eyes, that I may behold the wondrous things of thy Law, Psalm 119. 18. and the like v. 27. Make me to understand the way of thy precepts.
since David Therefore prays, Open thou mine eyes, that I may behold the wondrous things of thy Law, Psalm 119. 18. and the like v. 27. Make me to understand the Way of thy Precepts.
It should seem he apprehended wonderful miraculous dispensations in God's discoveries of himself and of his will to man, besides those of his nature, his transcendent goodness also in the pardoning our sins, in giving us such excellent Precepts, in assisting us to the performance, in accepting our imperfect Obedience,
It should seem he apprehended wondered miraculous dispensations in God's discoveries of himself and of his will to man, beside those of his nature, his transcendent Goodness also in the pardoning our Sins, in giving us such excellent Precepts, in assisting us to the performance, in accepting our imperfect obedience,
he therefore prays that God would open his eyes, enlighten and remove all those degrees of darkness that remain'd within him, quicken and enliven all his faculties, give him a vital sense and relish of all those things, make him understand them, that believing them he might adhere to them.
he Therefore prays that God would open his eyes, enlighten and remove all those Degrees of darkness that remained within him, quicken and enliven all his faculties, give him a vital sense and relish of all those things, make him understand them, that believing them he might adhere to them.
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And since the Scripture says (I told you) that with the heart man believeth unto righteousness, so it also therefore says that God does give an heart to understand, Deut. 29. 4. and the Lord opened Lydia's heart, that she attended to the things that were spoken, Acts 16. 14. thus preventing unbelief, which comes for want of such advertency, as I shew'd you.
And since the Scripture Says (I told you) that with the heart man Believeth unto righteousness, so it also Therefore Says that God does give an heart to understand, Deuteronomy 29. 4. and the Lord opened Lydia's heart, that she attended to the things that were spoken, Acts 16. 14. thus preventing unbelief, which comes for want of such advertency, as I showed you.
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And as to the Will (which hath its influence, I prov'd to you) that God works in us to will, is express Scripture Phil. 2. 13. And if we should but onely put the understanding in that case, wherein,
And as to the Will (which hath its influence, I proved to you) that God works in us to will, is express Scripture Philip 2. 13. And if we should but only put the understanding in that case, wherein,
and the Understanding, which, as the case is put, does need a resolution of the will thus to engage it, is not therefore qualified to make the motion sufficient and of force;
and the Understanding, which, as the case is put, does need a resolution of the will thus to engage it, is not Therefore qualified to make the motion sufficient and of force;
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In neither case, since neither Understanding nor the Will is able, there is nothing therefore but God's grace that do's it by presenting objects and occasions,
In neither case, since neither Understanding nor the Will is able, there is nothing Therefore but God's grace that do's it by presenting objects and occasions,
and disposing circumstances so in soft and congruous seasons, as with the assistance of his overshadowing and incubating on them, may be sure to hatch some inclinations and desires that way in the Understanding and Will both.
and disposing Circumstances so in soft and congruous seasons, as with the assistance of his overshadowing and incubating on them, may be sure to hatch Some inclinations and Desires that Way in the Understanding and Will both.
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or meditated on, by his applying intimately to the mind the motives of believing, and to help the evidence by breaking in upon it with his own illuminations, which discover to the Soul the beauty of God's promises, make it see how infinitely advantageous they are to it.
or meditated on, by his applying intimately to the mind the motives of believing, and to help the evidence by breaking in upon it with his own illuminations, which discover to the Soul the beauty of God's promises, make it see how infinitely advantageous they Are to it.
then he scatters as it were some gleams of future glory, shedding flashes of it in the joys of Conscience arising from the sense both of God's encouragements and assistances to duty,
then he scatters as it were Some gleams of future glory, shedding flashes of it in the Joys of Conscience arising from the sense both of God's encouragements and assistances to duty,
as I declar'd, convincing it that conscience is not to accuse or else excuse but by the measures of sincerity or insincerity in known real duty, not from the events or dispensations of God's providence on one side,
as I declared, convincing it that conscience is not to accuse or Else excuse but by the measures of sincerity or insincerity in known real duty, not from the events or dispensations of God's providence on one side,
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and which onely prejudice or seduction can make doubtful, assuring us the Kingdom of God is not meat and drink, indifferent rites, but righteousness, and peace,
and which only prejudice or seduction can make doubtful, assuring us the Kingdom of God is not meat and drink, indifferent Rites, but righteousness, and peace,
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and joy in the Holy Ghost, Rom. 14. 17. Thus, as St Paul says Heb. 6. 4. they that have tasted of the heavenly gift, the comfort of the pardon of their sins,
and joy in the Holy Ghost, Rom. 14. 17. Thus, as Saint Paul Says Hebrew 6. 4. they that have tasted of the heavenly gift, the Comfort of the pardon of their Sins,
those powers of heaven, those omnipotent forces God hath prepar'd to cast down every reasoning or imagination that should rise against the Christian Doctrine,
those Powers of heaven, those omnipotent forces God hath prepared to cast down every reasoning or imagination that should rise against the Christian Doctrine,
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and bring every thought to the obedience of it, 2 Cor. 10. 5. All which are said to be effected there in them who had bin made partakers of the Holy Ghost.
and bring every Thought to the Obedience of it, 2 Cor. 10. 5. All which Are said to be effected there in them who had been made partakers of the Holy Ghost.
and consequently to his service in all the works of Piety and Virtue, and endued with firm and setled resolutions of adhering to him in faithful constant practice of all this.
and consequently to his service in all the works of Piety and Virtue, and endued with firm and settled resolutions of adhering to him in faithful constant practice of all this.
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And thus Christ by his Spirit, as he was the Author, the Beginner of the faith, by which he is stil'd Heb. 12. 2. so by the same he is the Finisher and the completer of it.
And thus christ by his Spirit, as he was the Author, the Beginner of the faith, by which he is Styled Hebrew 12. 2. so by the same he is the Finisher and the completer of it.
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He was the Author, as that Testimony which the Spirit gave by miracles, did evince the infallible certainty and the Divinity of the doctrine to the world;
He was the Author, as that Testimony which the Spirit gave by Miracles, did evince the infallible certainty and the Divinity of the Doctrine to the world;
for the Spirit is said to bear witness to it by those signs and wonders Heb. 2. 3. and those signs are called the demonstration of the Spirit, 1 Cor. 2. 4. that which did irrefragably prove and demonstrate all the Doctrine of the Gospel,
for the Spirit is said to bear witness to it by those Signs and wonders Hebrew 2. 3. and those Signs Are called the demonstration of the Spirit, 1 Cor. 2. 4. that which did irrefragably prove and demonstrate all the Doctrine of the Gospel,
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which when it is wrought, Faith hath attain'd that height, and in that degree, that is to make us capable of those benefits which Christ hath promis'd to bestow on true believers.
which when it is wrought, Faith hath attained that height, and in that degree, that is to make us capable of those benefits which christ hath promised to bestow on true believers.
The last thing I was to shew, and withal whether such Believers in that true degree can say with our man here, Lord, I believe, yet say too, help my unbelief.
The last thing I was to show, and withal whither such Believers in that true degree can say with our man Here, Lord, I believe, yet say too, help my unbelief.
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and to Faith by which the just must live, opposes drawing back, slinking away for fear of danger or affliction, Heb. 10. 38. So that according as that cleaving and adherency must be firm and indissoluble,
and to Faith by which the just must live, opposes drawing back, slinking away for Fear of danger or affliction, Hebrew 10. 38. So that according as that cleaving and adherency must be firm and indissoluble,
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but the Praier here spoken to is for wisdom, how to behave ones self in times of chance and danger or affliction for the truth's sake, in these trials of his Faith, v. 3. Now that he may obtain that wisdom, he is bid to ask for it of God,
but the Prayer Here spoken to is for Wisdom, how to behave ones self in times of chance and danger or affliction for the truth's sake, in these trials of his Faith, v. 3. Now that he may obtain that Wisdom, he is bid to ask for it of God,
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and a mind resolv'd, whatever happens, to stick fast to him and his commands and methods, not to labor or accept deliverance on terms not allow'd by God and a good Conscience, must not waver betwixt duty and security,
and a mind resolved, whatever happens, to stick fast to him and his commands and methods, not to labour or accept deliverance on terms not allowed by God and a good Conscience, must not waver betwixt duty and security,
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But then thirdly, where there is that firm, sincere adherency to God and duty with such a dependance on him, there is Faith that is effectual to the ends of Faith;
But then Thirdly, where there is that firm, sincere adherency to God and duty with such a dependence on him, there is Faith that is effectual to the ends of Faith;
for this is true Faith, that works and is consummated by love, and that begets an efficacious Hope, by that hope works out the purifying of our selves as God is pure, and consequently does entitle us to see God, i. e. to the beatifick Vision.
for this is true Faith, that works and is consummated by love, and that begets an efficacious Hope, by that hope works out the purifying of our selves as God is pure, and consequently does entitle us to see God, i. e. to the beatific Vision.
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but such as stands on a clear resolution into Principles more evident and certain, than those Propositions are which are made out to us by Demonstration,
but such as Stands on a clear resolution into Principles more evident and certain, than those Propositions Are which Are made out to us by Demonstration,
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than any Principles of Sciences, which Principles since they are more necessary than that first one, that which is, is, and the contrary to them more impossible,
than any Principles of Sciences, which Principles since they Are more necessary than that First one, that which is, is, and the contrary to them more impossible,
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and where it is affirm'd, that the motives laid in second Causes by God's Providence to perswade men to embrace the faith, must be such as of their own nature cannot fail to conclude points true,
and where it is affirmed, that the motives laid in second Causes by God's Providence to persuade men to embrace the faith, must be such as of their own nature cannot fail to conclude points true,
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if they mean they cannot chuse but be sufficient to conclude that they are such as ought to be believed, that is assented to as true, I shall allow it;
if they mean they cannot choose but be sufficient to conclude that they Are such as ought to be believed, that is assented to as true, I shall allow it;
and where there is not such necessity, certainty and evidence raised by clear resolution into Principles more evident, certain and necessary than those are, there is not that Faith wich is alone, is true;
and where there is not such necessity, certainty and evidence raised by clear resolution into Principles more evident, certain and necessary than those Are, there is not that Faith which is alone, is true;
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and yet are weak in faith, Rom. 4. 19. — 14. 1. that have their faith increased, Luke 17. 5. so as that it does grow exceedingly, 2 Thess. 1. 3. wax very strong, Rom. 4. 20. even to a full assurance, Heb. 10. 22. Is it not therefore certain,
and yet Are weak in faith, Rom. 4. 19. — 14. 1. that have their faith increased, Lycia 17. 5. so as that it does grow exceedingly, 2 Thess 1. 3. wax very strong, Rom. 4. 20. even to a full assurance, Hebrew 10. 22. Is it not Therefore certain,
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Moreover if those Principles and motives blaz'd with such an evidence, so bright a lustre, of so cogent a necessity, can any man believe that God would think it needful to arm that necessity with strict precepts, fortify it with the aids of his own Holy Spirit,
Moreover if those Principles and motives blazed with such an evidence, so bright a lustre, of so cogent a necessity, can any man believe that God would think it needful to arm that necessity with strict Precepts, fortify it with the aids of his own Holy Spirit,
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or that the Sun does shine at bright noon-day, when we behold it so as that we cannot see it, ('tis our Author's own instance?) or to assent to these must there be the graces and assistance of the Holy Ghost? or to believe the Sun shines,
or that the Sun does shine At bright noonday, when we behold it so as that we cannot see it, (it's our Author's own instance?) or to assent to these must there be the graces and assistance of the Holy Ghost? or to believe the Sun shines,
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and since where the Holy Spirit and his Graces intervene not, howsoever evident men fancy that their principles and motives are, their way of resolution demonstrative, there will be no true Faith;
and since where the Holy Spirit and his Graces intervene not, howsoever evident men fancy that their principles and motives Are, their Way of resolution demonstrative, there will be no true Faith;
For I would onely ask, for whose sake, and on whose account it is so needful that these motives, principles and ways of resolution should be so infallibly certain, evident and necessary? Those that do embrace the Faith sincerely and are saved,
For I would only ask, for whose sake, and on whose account it is so needful that these motives, principles and ways of resolution should be so infallibly certain, evident and necessary? Those that do embrace the Faith sincerely and Are saved,
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since besides all arguments internal to the doctrine, outward testimony, (the onely argument in matter of fact) and that in behalf of Christians, it is far greater and more pregnant than there is for any other fact that ever was, such as humanely speaking, is impossible not to be true;
since beside all Arguments internal to the Doctrine, outward testimony, (the only argument in matter of fact) and that in behalf of Christians, it is Far greater and more pregnant than there is for any other fact that ever was, such as humanely speaking, is impossible not to be true;
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and since they did defy what was more than sufficient in it self, and so resist God's methods also, there is no pretence or reason for more helps of evidence on their account.
and since they did defy what was more than sufficient in it self, and so resist God's methods also, there is no pretence or reason for more helps of evidence on their account.
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Now the ground not onely of their Faith, but this their Confidence, whereby they so exalt themselves and censure us, is the absolute certainty of the living voice and practice of that Church, which resolves her Faith by this Rule or Principle, not to believe,
Now the ground not only of their Faith, but this their Confidence, whereby they so exalt themselves and censure us, is the absolute certainty of the living voice and practice of that Church, which resolves her Faith by this Rule or Principle, not to believe,
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For if this Principle were their Rule always, (and if it be now, it must, they say, have bin so) then the Faith of each succeeding Age must needs have bin the Faith of the preceding,
For if this Principle were their Rule always, (and if it be now, it must, they say, have been so) then the Faith of each succeeding Age must needs have been the Faith of the preceding,
Now it appears at first sight fully evident that this Rule of theirs does supersede and quite evacuate those Doctrines that maintain either the sayings of the Fathers,
Now it appears At First sighed Fully evident that this Rule of theirs does supersede and quite evacuate those Doctrines that maintain either the sayings of the Father's,
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or Decrees of Councils, or the Definitions of the Popes, or the infallible Autority of the Church, whatever that Church signify, hath any part or interest in the Rule of faith, and very justly so:
or Decrees of Councils, or the Definitions of the Popes, or the infallible authority of the Church, whatever that Church signify, hath any part or Interest in the Rule of faith, and very justly so:
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But when we say we have God's own Revelation of his will what he would have to be believ'd, his Word, the Scriptures, they add that since we cannot know which is the Scripture but by the continued testimony of those that recommended it from the beginning,
But when we say we have God's own Revelation of his will what he would have to be believed, his Word, the Scriptures, they add that since we cannot know which is the Scripture but by the continued testimony of those that recommended it from the beginning,
as a book written by such inspir'd men, or as a true historical Narration, of which Testimony does assure us, may yet be the Rule of that Faith, whereby we assent to Doctrines as reveal'd from God, which we believe those are, that we find there recorded.
as a book written by such inspired men, or as a true historical Narration, of which Testimony does assure us, may yet be the Rule of that Faith, whereby we assent to Doctrines as revealed from God, which we believe those Are, that we find there recorded.
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And it were as easy to retort, that if this arguing were good, men could not know that the Doctrine which Christ and his Apostles orally deliver'd to them was from God,
And it were as easy to retort, that if this arguing were good, men could not know that the Doctrine which christ and his Apostles orally Delivered to them was from God,
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nor can the Succession of Doctrine be the Rule, for we know not the whole Succession but by the living voice of the present Church, that does deliver Doctrine by the foresaid Rule or Principle.
nor can the Succession of Doctrine be the Rule, for we know not the Whole Succession but by the living voice of the present Church, that does deliver Doctrine by the foresaid Rule or Principle.
But not to reply to this Scholastically, but suppose for their sakes, that Scripture could be known to be the word of God no otherwise than by testimony,
But not to reply to this Scholastically, but suppose for their sakes, that Scripture could be known to be the word of God no otherwise than by testimony,
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and if any are concern'd to be assur'd whether it be a true will, neither forg'd nor alter'd or deprav'd, they can no otherwise be satisfied, than by their testimony.
and if any Are concerned to be assured whither it be a true will, neither forged nor altered or depraved, they can not otherwise be satisfied, than by their testimony.
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or the Office that conserves the Instrument, or the Clerks and Registers or Judg of that Office is the Rule by which the man's goods must be distributed,
or the Office that conserves the Instrument, or the Clerks and Registers or Judge of that Office is the Rule by which the Man's goods must be distributed,
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for the man's last Will, I shew'd you, was the prime Rule, that Will put into writing, sign'd and seal'd, that is that Instrument the secondary Rule of all that;
for the Man's last Will, I showed you, was the prime Rule, that Will put into writing, signed and sealed, that is that Instrument the secondary Rule of all that;
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and the Testimony, Office, Clerks and Judg are but onely means of bringing that Will to the knowledg of all such as are concern'd, the way of assuring the truth and uncorruptness of the Instrument,
and the Testimony, Office, Clerks and Judge Are but only means of bringing that Will to the knowledge of all such as Are concerned, the Way of assuring the truth and uncorruptness of the Instrument,
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and as far as that Conveyance and that Testimony is assur'd and certain, so far they must grant the Faith we give, that that writing is the Rule, must be assur'd and certain.
and as Far as that Conveyance and that Testimony is assured and certain, so Far they must grant the Faith we give, that that writing is the Rule, must be assured and certain.
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therefore all that certainty and that infallibility their faith can have from those grounds, the same certainty and infallibility the faith we give to that Book must needs have too on their own grounds. But it hath more;
Therefore all that certainty and that infallibility their faith can have from those grounds, the same certainty and infallibility the faith we give to that Book must needs have too on their own grounds. But it hath more;
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Therefore altho that universal Testimony, all their Tradition for it, which is merely humane, may be a sufficient method of conveyance to derive all notice;
Therefore although that universal Testimony, all their Tradition for it, which is merely humane, may be a sufficient method of conveyance to derive all notice;
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as the first men's eyes and ears that saw the Miracles and heard Christ, tho they be but humane senses, were sufficient to them also, they suffice not yet to a Divine Belief, they cannot ground that Faith which must be given to Divine supernatural Doctrines upon a Divine Testimony, which Tradition is not, but our Rule hath.
as the First men's eyes and ears that saw the Miracles and herd christ, though they be but humane Senses, were sufficient to them also, they suffice not yet to a Divine Belief, they cannot ground that Faith which must be given to Divine supernatural Doctrines upon a Divine Testimony, which Tradition is not, but our Rule hath.
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but what they did receive from their immediate Forefathers as of Faith, and saw their practice of, which most undeniably renders their Faith impossible to be erroneous;
but what they did receive from their immediate Forefathers as of Faith, and saw their practice of, which most undeniably renders their Faith impossible to be erroneous;
if it were practically enquir'd into, it would appear the weakest of all other. For first I might evince, that ever since the first beginnings of Religion and mankind,
if it were practically inquired into, it would appear the Weakest of all other. For First I might evince, that ever since the First beginnings of Religion and mankind,
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and by that Rule and Principle of oral practical Tradition most perfectly, yet then the most execrable Heresies that ever infested the Church, had their rise and growth.
and by that Rule and Principle of oral practical Tradition most perfectly, yet then the most execrable Heresies that ever infested the Church, had their rise and growth.
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and the Pope himself Liberius was then Arrian, who could then hear and distinguish the living voice of the Church? When the whole East was so universally and bloudily divided in the matter of Images, one Greek Council defining against them, and another for it;
and the Pope himself Liberius was then Arrian, who could then hear and distinguish the living voice of the Church? When the Whole East was so universally and bloodily divided in the matter of Images, one Greek Council defining against them, and Another for it;
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But there is not a word of this in the whole two Nicene Councils, but some Texts of Scripture and some Sayings of the Fathers, which no more evince the practice,
But there is not a word of this in the Whole two Nicene Councils, but Some Texts of Scripture and Some Sayings of the Father's, which no more evince the practice,
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while wars and Anathemas thunder'd in the quarrel, how it was possible poor souls could hear and distinguish what the living voice and present practice of that Age was, which was so extremely various and contradictory? Those that were then to be instructed in the Faith, what could they hearken to? How could they guide themselves by that Rule,
while wars and Anathemas thundered in the quarrel, how it was possible poor Souls could hear and distinguish what the living voice and present practice of that Age was, which was so extremely various and contradictory? Those that were then to be instructed in the Faith, what could they harken to? How could they guide themselves by that Rule,
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when as in their Doctrines they condemn'd each other, in their practice murder'd one another? And when each party pleaded that theirs was the Faith deliver'd to them, which should they believe? The major party.
when as in their Doctrines they condemned each other, in their practice murdered one Another? And when each party pleaded that theirs was the Faith Delivered to them, which should they believe? The Major party.
How should they know infallibly which was? How be assured the major party is requir'd? Why truth must be on that side where the most are? What self-evident Rule had they to judge of these by? Surely none.
How should they know infallibly which was? How be assured the Major party is required? Why truth must be on that side where the most Are? What self-evident Rule had they to judge of these by? Surely none.
there was all expresses of an oral practical Tradition for it, and if there were not, 'tis impossible to know when any Doctrine is receiv'd upon that Principle,
there was all Expresses of an oral practical Tradition for it, and if there were not, it's impossible to know when any Doctrine is received upon that Principle,
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yet, as if that Principle had ow'd the very Founder of it a great spight, he must go write a Book against that Purgatory, which stood by his own Principle,
yet, as if that Principle had owed the very Founder of it a great spite, he must go write a Book against that Purgatory, which stood by his own Principle,
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For in their Liturgy printed 1551. after a devout Praier to the B. Virgin there is added Ave, Hail Mary, full of grace &c. Blessed also be Saint Anne thy Mother, out of whom thy virgin flesh came without any stain, immaculate.
For in their Liturgy printed 1551. After a devout Prayer to the B. Virgae there is added Have, Hail Marry, full of grace etc. Blessed also be Saint Anne thy Mother, out of whom thy Virgae Flesh Come without any stain, immaculate.
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Once more in another Praier, All hail thou most chast Mother of God &c. and blessed be thy Parents Joachim and Anne, out of whom thy virgin flesh proceeded without stain, immaculate.
Once more in Another Prayer, All hail thou most chaste Mother of God etc. and blessed be thy Parents Joachim and Anne, out of whom thy Virgae Flesh proceeded without stain, immaculate.
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The same too was defin'd expresly in their Oecumenical Council at Basil in a session on purpose for it c. 36. after long debate decreeing that she never had Original or Actual sin, but was immaculate;
The same too was defined expressly in their Ecumenical Council At Basil in a session on purpose for it c. 36. After long debate decreeing that she never had Original or Actual since, but was immaculate;
a little after gave ten thousand years of pardon for all mortal sins, twenty for venial toties quoties to all that said devoutly in that Worship of our Lady and St Anne the former Praier, Rubr. Now if the Church did not believe what was thus in her publick Praiers, in her definitions, which was the judgment of her Pastors, of the whole Church Representative,
a little After gave ten thousand Years of pardon for all Mortal Sins, twenty for venial Twice How often to all that said devoutly in that Worship of our Lady and Saint Anne the former Prayer, Rubric Now if the Church did not believe what was thus in her public Prayers, in her definitions, which was the judgement of her Pastors, of the Whole Church Representative,
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and they could not believe any thing by this Rule but what they did receive, and so their Faith and Practice consequent must have bin always, and must be infallible.
and they could not believe any thing by this Rule but what they did receive, and so their Faith and Practice consequent must have been always, and must be infallible.
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Yet we know that was defin'd the Doctrine taken up merely to countenance the Worship that had formerly bin given to the Blessed Virgin in the celebrating her Conception.
Yet we know that was defined the Doctrine taken up merely to countenance the Worship that had formerly been given to the Blessed Virgae in the celebrating her Conception.
For since it always was the Churches Rule never to solemnize with a Festival but what they did account was Holy, according to that saying of St Bernard, quo pacto festus habetur qui minime sanctus est? And accordingly the present Church that does still celebrate it,
For since it always was the Churches Rule never to solemnize with a Festival but what they did account was Holy, according to that saying of Saint Bernard, quo pacto festus habetur qui minime Sanctus est? And accordingly the present Church that does still celebrate it,
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And the forenamed Council does expresly owne this in defining it ut consonum cultui Ecclesiastico, in that it was agreeable to that Worship which the Church perform'd in the celebration of it.
And the forenamed Council does expressly own this in defining it ut consonum cultui Ecclesiastic, in that it was agreeable to that Worship which the Church performed in the celebration of it.
A Canon of a Church in France greatly devoted to the Blessed Virgin, returning home over the large mouth of the Seine in a vessel alone from the other side, where he had bin committing Adultery with another man's wife,
A Canon of a Church in France greatly devoted to the Blessed Virgae, returning home over the large Mouth of the Seine in a vessel alone from the other side, where he had been committing Adultery with Another Man's wife,
On the third day, while they were tormenting him, the Mother of our Lord came thither with a train of Angels, asking why they did unjustly so torment the soul of her servant? Whom they answer'd that they had a just right to it,
On the third day, while they were tormenting him, the Mother of our Lord Come thither with a train of Angels, asking why they did unjustly so torment the soul of her servant? Whom they answered that they had a just right to it,
Upon which they fled and left it, and the Blessed Virgin brought his soul back to his body and himself alive to shore, where falling at her feet he said, Dear Lady, what shall I render unto thee for so great benefits that thou hast don unto me? she replies, I desire that henceforward thou commit no more Adultery,
Upon which they fled and left it, and the Blessed Virgae brought his soul back to his body and himself alive to shore, where falling At her feet he said, Dear Lady, what shall I render unto thee for so great benefits that thou hast dONE unto me? she replies, I desire that henceforward thou commit no more Adultery,
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that singing Mattins to our Lady should attone for him whose Vespers had bin offer'd up to a foul shrine, to his Paramour, celebrated in the vile Embraces of his Neighbor's Wife? That the Blessed Virgin should be so concern'd for her own immaculate Conception,
that singing Matins to our Lady should atone for him whose Vespers had been offered up to a foul shrine, to his Paramour, celebrated in the vile Embraces of his Neighbor's Wife? That the Blessed Virgae should be so concerned for her own immaculate Conception,
therefore there was one more made to Anselme, who immediatly began it in his Priory, and being made Archbishop afterwards of Canterbury made it publick, and then Innocent the III. did so in France, and so the Worship became universal in their publick Services;
Therefore there was one more made to Anselm, who immediately began it in his Priory, and being made Archbishop afterwards of Canterbury made it public, and then Innocent the III. did so in France, and so the Worship became universal in their public Services;
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Had this but bin in one of the dark Ages, it had certainly prevail'd, but somthing checking with the doctrin of the whole world that was more awake then, the Popes afterward,
Had this but been in one of the dark Ages, it had Certainly prevailed, but something checking with the Doctrine of the Whole world that was more awake then, the Popes afterwards,
and it is also evident to sight, how doctrines did come in into their Faith upon all least pretence of Visions, (the known way) some that were devout men began a practice,
and it is also evident to sighed, how doctrines did come in into their Faith upon all least pretence of Visions, (the known Way) Some that were devout men began a practice,
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and the great Master of that Scheme assur'd his Holiness it was not possible to maintain their doctrine otherwise against the subtlety of the English Hereticks.
and the great Master of that Scheme assured his Holiness it was not possible to maintain their Doctrine otherwise against the subtlety of the English Heretics.
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But I shall say no more to this than what the grand Abettor of the Principle hath said in answer to himself, objecting what was to be said to them that could not penetrate into his demonstrations, see the force and evidence of that Rule and Principle,
But I shall say no more to this than what the grand Abettor of the Principle hath said in answer to himself, objecting what was to be said to them that could not penetrate into his demonstrations, see the force and evidence of that Rule and Principle,
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or whether he thinks nothing at all of it, but rests stedfast in that assent which his very ignorance caus'd, 'tis plain he hath a certainty of will, which in its way extends it self to the Government of his whole life answerably to that his perswasion,
or whither he thinks nothing At all of it, but rests steadfast in that assent which his very ignorance caused, it's plain he hath a certainty of will, which in its Way extends it self to the Government of his Whole life answerably to that his persuasion,
and by consequence he hath a certainty exclusive of all doubt, and such as moves him to direct his actions all to God, that is, there is in him that Faith which worketh by love. So he.
and by consequence he hath a certainty exclusive of all doubt, and such as moves him to Direct his actions all to God, that is, there is in him that Faith which works by love. So he.
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Now hence 'tis evident by his Concessions, first that there may be a saving Faith which hath not that infallible certainty arising from the motives, Guide,
Now hence it's evident by his Concessions, First that there may be a Saving Faith which hath not that infallible certainty arising from the motives, Guide,
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Thirdly, that there is this certainty, where the Will firmly cleaves and adheres to God, relying on him with a vigorous hope and trust, directing all the actions up to God and to his service,
Thirdly, that there is this certainty, where the Will firmly cleaves and adheres to God, relying on him with a vigorous hope and trust, directing all the actions up to God and to his service,
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and applying our understanding meekly to attend his methods, he disposes piously the Will to entertain the gracious blessed Proposals of the Gospel with complacency and heartiness,
and applying our understanding meekly to attend his methods, he disposes piously the Will to entertain the gracious blessed Proposals of the Gospel with complacency and heartiness,
Lord, help thou this our unbelief. And if his grace but once dispose us to prefer the blessed expectations of a Christian, he does easily prevail with us to cling to them with such certain assurances,
Lord, help thou this our unbelief. And if his grace but once dispose us to prefer the blessed Expectations of a Christian, he does Easily prevail with us to cling to them with such certain assurances,
and when with arts of torment they broke all their joynts and their limbs piece-meal, scatter'd all their parts asunder, tore their souls out of their bodies, still they kept their Faith whole,
and when with arts of torment they broke all their Joints and their limbs piecemeal, scattered all their parts asunder, tore their Souls out of their bodies, still they kept their Faith Whole,
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and when their Wills were once inflam'd with the desires and expectations of God's preparations, then no other martyring flames could make them shrink.
and when their Wills were once inflamed with the Desires and Expectations of God's preparations, then no other martyring flames could make them shrink.
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Those seem'd to them but brighter Emblems of, and speedier Conveyances to that Eternal Light and Glory, which their Faith had given them the evidence and the first vision of:
Those seemed to them but Brighter Emblems of, and speedier Conveyances to that Eternal Light and Glory, which their Faith had given them the evidence and the First vision of:
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Yea and fruitfulness is every where requir'd by Christ, and if we look upon the current of Scripture and our duty, we shall find that it will not serve a Christian's turn not to bring forth ill fruit, to be onely barren ground, not to have vices bud and sprout within us and grow with an increase of sin; but we must do good.
Yea and fruitfulness is every where required by christ, and if we look upon the current of Scripture and our duty, we shall find that it will not serve a Christian's turn not to bring forth ill fruit, to be only barren ground, not to have vices bud and sprout within us and grow with an increase of since; but we must do good.
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In the Parable of the Sower Matt. 13. 23. But he that received seed into the good ground is he that heareth the word and understandeth it, which also beareth fruit,
In the Parable of the Sour Matt. 13. 23. But he that received seed into the good ground is he that hears the word and understands it, which also bears fruit,
because it plows well and receives the seed most kindly, if it bring you no increase or crop, yield you no harvest? No, saith the Author to the Hebrews c. 6. 8. such ground is nigh to cursing.
Because it blows well and receives the seed most kindly, if it bring you no increase or crop, yield you no harvest? No, Says the Author to the Hebrews c. 6. 8. such ground is High to cursing.
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or onely tares, they are to be cast into a furnace of fire, where there shall be weeping and gnashing of teeth, Matt. 13. 42. And in like manner by the Parable of fruit trees John Baptist, Bring forth fruits meet for repentance;
or only tares, they Are to be cast into a furnace of fire, where there shall be weeping and gnashing of teeth, Matt. 13. 42. And in like manner by the Parable of fruit trees John Baptist, Bring forth fruits meet for Repentance;
and gathered out the stones thereof, and planted it with the choicest Vines &c. v. 4. What could have bin don more to my Vineyard, that I have not don unto it? Now if we do not bring forth grapes, Go to, saith God v. 5, 6. I will tell you what I will do to my vineyard, I will take away the hedg thereof,
and gathered out the stones thereof, and planted it with the Choicest Vines etc. v. 4. What could have been dONE more to my Vineyard, that I have not dONE unto it? Now if we do not bring forth grapes, Go to, Says God v. 5, 6. I will tell you what I will do to my vineyard, I will take away the hedge thereof,
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No tho they go a little further, and besides their doing no gross ills have great Professions of Religion, they have all the leaves and foliage of a Christian, they make a fair shell of Piety, take abundance of pains to do all those things that are to stile them great Professors, plenty of hearing,
No though they go a little further, and beside their doing no gross ills have great Professions of Religion, they have all the leaves and foliage of a Christian, they make a fair shell of Piety, take abundance of pains to do all those things that Are to style them great Professors, plenty of hearing,
than onely not to serve the Devil? Surely, my Beloved, both these sorts of Christians shall find, that in the catalogue of sins to be accounted for, omissions shall be reckon'd,
than only not to serve the devil? Surely, my beloved, both these sorts of Christians shall find, that in the catalogue of Sins to be accounted for, omissions shall be reckoned,
But the sadder conviction of this is for the practice of those that are nothing but commissions, whose vice is positive, men that cleanse themselves from holiness,
But the sadder conviction of this is for the practice of those that Are nothing but commissions, whose vice is positive, men that cleanse themselves from holiness,
or upon excesses? And whither shall they be doom'd, who do so? If it be not enough to abstain from sin, what will become of them that do little else but act it? If not to do pass sentence,
or upon Excesses? And whither shall they be doomed, who do so? If it be not enough to abstain from since, what will become of them that do little Else but act it? If not to do pass sentence,
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how will to commit condemn? and if the half righteous shall not be saved, where shall the ungodly and sinner appear? If the tree with leaves, that was green in foliage be curst, shall not the dry and rotten one be burnt? Alas for these men, what a long stage of duty have they to go thro (if they do intend in this life ever to be better) who have not yet set forth, have entred upon any part;
how will to commit condemn? and if the half righteous shall not be saved, where shall the ungodly and sinner appear? If the tree with leaves, that was green in foliage be cursed, shall not the dry and rotten one be burned? Alas for these men, what a long stage of duty have they to go through (if they do intend in this life ever to be better) who have not yet Set forth, have entered upon any part;
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who have not cast off the works of darkness, which yet, when they have don, they have but half, they must put on the armor of light, such too as will shine:
who have not cast off the works of darkness, which yet, when they have dONE, they have but half, they must put on the armour of Light, such too as will shine:
Light is so clear, that it is set to express the very Holiness of God himself 1 John 1. 5. This then is the message which we have heard of him and declare unto you, that God is Light,
Light is so clear, that it is Set to express the very Holiness of God himself 1 John 1. 5. This then is the message which we have herd of him and declare unto you, that God is Light,
And indeed Light was the very first emanation of God in the Creation, he said first, let there be light. And it is the most spiritual and pure of all visible corporeal beings, its motions seem instantaneous,
And indeed Light was the very First emanation of God in the Creation, he said First, let there be Light. And it is the most spiritual and pure of all visible corporeal beings, its motions seem instantaneous,
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Even so diffusive should our Piety be, shining before men, and like the Sun's light too spreading into Heaven, shining before Angels, and making them rejoice.
Even so diffusive should our Piety be, shining before men, and like the Sun's Light too spreading into Heaven, shining before Angels, and making them rejoice.
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And St Paul tells how they are to shine Phil. 2. 15. Be blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse generation, among whom ye shine as lights in the world.
And Saint Paul tells how they Are to shine Philip 2. 15. Be blameless and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse generation, among whom you shine as lights in the world.
Another expression is of a Candle v. 15. of which the ground is the same with that of the other, the Light of the world, onely the Type sinks a little.
another expression is of a Candle v. 15. of which the ground is the same with that of the other, the Light of the world, only the Type sinks a little.
they are not any thing notably, and how then can they be exemplary in their lives? They are too much clouded both in their fortunes and their emploiments and their faculties to send forth any Raies, they cannot shine.
they Are not any thing notably, and how then can they be exemplary in their lives? They Are too much clouded both in their fortune's and their employments and their faculties to send forth any Rays, they cannot shine.
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Why yet for these our Savior hath a Type here in his Sermon, as also a great part of his life was the very practice of this exemplariness in a very low and ordinary condition.
Why yet for these our Saviour hath a Type Here in his Sermon, as also a great part of his life was the very practice of this exemplariness in a very low and ordinary condition.
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From the time that he disputed with the Doctors at twelve years old, the shine and glory of which action may seem enough to have temted one to shew forth his light in an eminent manner, to have presently undertaken emploiments, wherein he might have bin seen;
From the time that he disputed with the Doctors At twelve Years old, the shine and glory of which actium may seem enough to have tempted one to show forth his Light in an eminent manner, to have presently undertaken employments, wherein he might have been seen;
Now all this while how did his light shine before men, when it was immur'd in a Carpenter's work-house? Why even then it did in exemplary humility, great obedience, pious carriage,
Now all this while how did his Light shine before men, when it was immured in a Carpenter's workhouse? Why even then it did in exemplary humility, great Obedience, pious carriage,
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and virtuous diligence, ordering his conversation in that very mean condition, so as that made him gracious in the sight of God and of men v. 52. So that from his behavior in that low estate men accounted him a very good person.
and virtuous diligence, ordering his Conversation in that very mean condition, so as that made him gracious in the sighed of God and of men v. 52. So that from his behaviour in that low estate men accounted him a very good person.
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Husbands, Masters, Parents, or any others, whose emploiment is to instruct or govern, of whom whosoever he be that by any evil carriage of his own gives ill example to those he hath to deal with,
Husbands, Masters, Parents, or any Others, whose employment is to instruct or govern, of whom whosoever he be that by any evil carriage of his own gives ill Exampl to those he hath to deal with,
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And then if not to walk holily in all thy actions be a thing of so much guilt, it would be worth the sad serious consideration of every man, whom any others do but hear or look upon, especially if those whose age makes them capable of little else but imitation, to bethink themselves that every oath or curse of theirs may teach some others, every obscene word may stir up others lust,
And then if not to walk holily in all thy actions be a thing of so much guilt, it would be worth the sad serious consideration of every man, whom any Others do but hear or look upon, especially if those whose age makes them capable of little Else but imitation, to bethink themselves that every oath or curse of theirs may teach Some Others, every obscene word may stir up Others lust,
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every passion, every drunkeness may make the ignorant believe those sins are not so foul, which are so customary with those that know more than they do,
every passion, every Drunkenness may make the ignorant believe those Sins Are not so foul, which Are so customary with those that know more than they do,
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And if they do, how many sins shall they have to answer for, besides their own, which, God knows, are an infinity, too many? What an invitation may one take for this from that happy consideration, that an innocent carriage,
And if they do, how many Sins shall they have to answer for, beside their own, which, God knows, Are an infinity, too many? What an invitation may one take for this from that happy consideration, that an innocent carriage,
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an holy Example does contribute to the blessedness of all the Souls that look upon me? Let others take delight to entertain the desires of those that keep them company with the pleasures of sin or vanity, to furnish them with instruments of delightful folly;
an holy Exampl does contribute to the blessedness of all the Souls that look upon me? Let Others take delight to entertain the Desires of those that keep them company with the pleasures of since or vanity, to furnish them with Instruments of delightful folly;
wherein to say nothing of those mists of error in which the generality of us are lost, engaged in a confused crowd of Religions, tost up and down with a tumult of pretending opinions,
wherein to say nothing of those mists of error in which the generality of us Are lost, engaged in a confused crowd of Religions, tossed up and down with a tumult of pretending opinions,
but of impiety, and we go on in such a constancy of works of darkness, as does require an everlasting night to cover, and go on in such a fearlesness,
but of impiety, and we go on in such a constancy of works of darkness, as does require an everlasting night to cover, and go on in such a fearlessness,
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And what is the duty in relation to such a season? You have it Phil. 2. 15, 16. That ye may be blameless and harmless, the Sons of God, without rebuke, unblemish'd in the midst of a crooked and perverse generation, among whom shine ye as lights in the world, holding forth the word of life.
And what is the duty in Relation to such a season? You have it Philip 2. 15, 16. That you may be blameless and harmless, the Sons of God, without rebuke, unblemished in the midst of a crooked and perverse generation, among whom shine you as lights in the world, holding forth the word of life.
A severe harsh injunction, that man must therefore have the stricter care that his life be blameless and unblemish'd, must therefore be more forward in devotions & holy performances,
A severe harsh injunction, that man must Therefore have the Stricter care that his life be blameless and unblemished, must Therefore be more forward in devotions & holy performances,
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when if I did commit any enormity I must be look't upon as a stain and blemish in the very beauty of Holiness, look like a Negro in the midst of glorious beauties,
when if I did commit any enormity I must be looked upon as a stain and blemish in the very beauty of Holiness, look like a Negro in the midst of glorious beauty's,
such humble patience as to entertain any cross, any vexation quietly, and yet such meek true-hearted charity as not to give any? Indeed if every body that one hath occasion to converse or deal with were a full Christian, there could be no discontent at all, Heaven would be upon Earth:
such humble patience as to entertain any cross, any vexation quietly, and yet such meek truehearted charity as not to give any? Indeed if every body that one hath occasion to converse or deal with were a full Christian, there could be no discontent At all, Heaven would be upon Earth:
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and then if I were in the midst of such a Nation or People, there were Argument enough to make me harmless, both because I should have no occasion to be otherwise,
and then if I were in the midst of such a nation or People, there were Argument enough to make me harmless, both Because I should have no occasion to be otherwise,
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But a perverse and crooked Generation as it deserves no kind of dealing but its own, to return them the like is but just dealing one would think, and onely recompence, not injury.
But a perverse and crooked Generation as it deserves no kind of dealing but its own, to return them the like is but just dealing one would think, and only recompense, not injury.
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perversness is so great a goad, that with the froward thou wilt shew thy self froward, saith David to the Lord Psalm 18. 26. and then to tell me I must be harmless,
perverseness is so great a goad, that with the froward thou wilt show thy self froward, Says David to the Lord Psalm 18. 26. and then to tell me I must be harmless,
But truly this is to discourse against Text, and perfectly to go against that duty which the Scripture does so strictly enjoin upon those very grounds for which they refuse it.
But truly this is to discourse against Text, and perfectly to go against that duty which the Scripture does so strictly enjoin upon those very grounds for which they refuse it.
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yet I dislike and detest the crime, is such a piece of Piety, as if there were no other engagement to but that of Friendship, methinks it should prevail with me.
yet I dislike and detest the crime, is such a piece of Piety, as if there were no other engagement to but that of Friendship, methinks it should prevail with me.
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For should I see my company that I pretend a kindness to, or any of them that I call friend, going to drink a cup of poison either heedlesly or in an humor,
For should I see my company that I pretend a kindness to, or any of them that I call friend, going to drink a cup of poison either heedlessly or in an humour,
the Devil hath bin shewing me such kindness constantly ever since I did know what sin was, offering me the company and the delights of sin, urging me forwards to them.
the devil hath been showing me such kindness constantly ever since I did know what since was, offering me the company and the delights of since, urging me forward to them.
or that should but see a great unhandsomness about my habit, or foul stain upon my face, which probably would make me laugh'd at by the company I was then going into,
or that should but see a great unhandsomeness about my habit, or foul stain upon my face, which probably would make me laughed At by the company I was then going into,
and should not care to give me warning, should much less think he lov'd me that would not tell me of a spot or deformity, which would render me hateful to God and all the holy Saints and Angels,
and should not care to give me warning, should much less think he loved me that would not tell me of a spot or deformity, which would render me hateful to God and all the holy Saints and Angels,
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And truly can you tell me what other very great use there is of friendship (which yet is one of the greatest desirables in this world) besides this of having one that will heartily mind the making of me better,
And truly can you tell me what other very great use there is of friendship (which yet is one of the greatest desirables in this world) beside this of having one that will heartily mind the making of me better,
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This where it did speed (and they that love in earnest will desire and labor that it may) would be sure to breed a kindness as lasting as their Souls, they need feel no decay of it,
This where it did speed (and they that love in earnest will desire and labour that it may) would be sure to breed a kindness as lasting as their Souls, they need feel no decay of it,
as Lots two Angels that took him by the hands to hurry and to force him out of Sodom: as one to whom he does not onely owe his share of the comforts of this life,
as Lots two Angels that took him by the hands to hurry and to force him out of Sodom: as one to whom he does not only owe his share of the comforts of this life,
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Rather than see me hot with anger, will you see me dwell with everlasting burnings? When I come to my self, the heat will change into devout, and into loving warmths;
Rather than see me hight with anger, will you see me dwell with everlasting burnings? When I come to my self, the heat will change into devout, and into loving warmths;
Now I have said all this, and do consider that by almost all the world reprehensions and kindnesses are thought two very distant things, I know not whether all this will signify much,
Now I have said all this, and do Consider that by almost all the world reprehensions and Kindnesses Are Thought two very distant things, I know not whither all this will signify much,
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nor may be would it more, if I should press this property of Light, this kind of shine that a Christian is bound to, reproof of whom them he sees sin from the reason of the Text, the glory that will accrew to God by it.
nor may be would it more, if I should press this property of Light, this kind of shine that a Christian is bound to, reproof of whom them he sees since from the reason of the Text, the glory that will accrue to God by it.
If we be in any degree of them the world calls Gentlemen, then nothing but the sword must make return to such a word, nothing but life and soul can answer, nothing but bloud and death repair:
If we be in any degree of them the world calls Gentlemen, then nothing but the sword must make return to such a word, nothing but life and soul can answer, nothing but blood and death repair:
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And methinks too it should not be unreasonable to expect this from all of us to whom God hath bin Friend enough, that we should do this handsom, this noble glorious thing,
And methinks too it should not be unreasonable to expect this from all of us to whom God hath been Friend enough, that we should do this handsome, this noble glorious thing,
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This is strictly and to an high degree required by God of every one of us, that we may have influence upon others, to be open and exemplary, to shine before men, that they may see our good works,
This is strictly and to an high degree required by God of every one of us, that we may have influence upon Others, to be open and exemplary, to shine before men, that they may see our good works,
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which God saying in the 49th of Isaiah 8. signified as in the type, & in relation to the Church and Nation of the Jews he had days of Salvation, fit and proper seasons to deliver them from their affictions and calamities, (for Salvation often signifies that) had his NONLATINALPHABET, tempus placentiae, time of grace, wherein he was well pleas'd to hearken to their cries and wants,
which God saying in the 49th of Isaiah 8. signified as in the type, & in Relation to the Church and nation of the jews he had days of Salvation, fit and proper seasons to deliver them from their Afflictions and calamities, (for Salvation often signifies that) had his, Tempus placentiae, time of grace, wherein he was well pleased to harken to their cries and Wants,
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so in the Antitype, and in relation of the Christian Church and all the Members of it (for of these St Paul here useth it expresly) he hath his accepted time, days not onely for such temporal deliverance, of which some will have the Salvation meant here,
so in the Antitype, and in Relation of the Christian Church and all the Members of it (for of these Saint Paul Here uses it expressly) he hath his accepted time, days not only for such temporal deliverance, of which Some will have the Salvation meant Here,
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but limit out the time for Subjects to come in, submit and return to their fidelity and allegiance, which if once elapst, they are incapable of benefit by any such grant, cannot at least plead it:
but limit out the time for Subject's to come in, submit and return to their Fidis and allegiance, which if once elapst, they Are incapable of benefit by any such grant, cannot At least plead it:
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as King David told him, they shall make their praier to thee in a time of finding Psalm 32. 6. in a time when his good pleasure it, the very word here Psalm 69. 13. and this time St Paul restrains here to the present now, meaning not onely in the general now in times while they are under grace, are in the Covenant of it,
as King David told him, they shall make their prayer to thee in a time of finding Psalm 32. 6. in a time when his good pleasure it, the very word Here Psalm 69. 13. and this time Saint Paul restrains Here to the present now, meaning not only in the general now in times while they Are under grace, Are in the Covenant of it,
while the light of the Gospel shines upon them, yet the day of Salvation may be quite gon out, of which St Paul here seems sollicitous for his Corinthians who had receiv'd the Gospel,
while the Light of the Gospel shines upon them, yet the day of Salvation may be quite gone out, of which Saint Paul Here seems solicitous for his Corinthians who had received the Gospel,
The Text does make sufficient proof of this, for if the accepted time be now, and if now be the day of salvation, then there is such a day and time, which our Lord commanded to be preached to every humane creature in the world.
The Text does make sufficient proof of this, for if the accepted time be now, and if now be the day of salvation, then there is such a day and time, which our Lord commanded to be preached to every humane creature in the world.
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Indeed the preaching of the Gospel is nothing else but publishing this truth, the Gospel being but a tender of Salvation upon pardon of whatever we have don amiss,
Indeed the preaching of the Gospel is nothing Else but publishing this truth, the Gospel being but a tender of Salvation upon pardon of whatever we have dONE amiss,
and to prevent exception, since he gave command to have this Gospel preach'd to every creature Mark 16. 15. and our Church does teach us in her Articles, that we must receive Gods promises in such wise as they be generally set forth to us in Holy Scripture, there is no pretence for controversy with a Preacher of the Gospel, who shall publish there is such an offer of Salvation made us all, a time wherein we may be sure to be accepted.
and to prevent exception, since he gave command to have this Gospel preached to every creature Mark 16. 15. and our Church does teach us in her Articles, that we must receive God's promises in such wise as they be generally Set forth to us in Holy Scripture, there is no pretence for controversy with a Preacher of the Gospel, who shall publish there is such an offer of Salvation made us all, a time wherein we may be sure to be accepted.
Yea more, not onely to ascertain but to work effectually this acceptance, howsoever wicked and rebellious we had bin, he sent his Son, the Son of God to be incarnated to treat a Reconciliation;
Yea more, not only to ascertain but to work effectually this acceptance, howsoever wicked and rebellious we had been, he sent his Son, the Son of God to be incarnated to Treat a Reconciliation;
for thus it behoved Christ to suffer and to rise from the dead, that Repentance and Remission of sins might be preached in his name to all Nations Luke 24. 46, 47. Yea for that he gave this crucified Jesus all the Glory, Majesty and Power of Heaven;
for thus it behooved christ to suffer and to rise from the dead, that Repentance and Remission of Sins might be preached in his name to all nations Lycia 24. 46, 47. Yea for that he gave this Crucified jesus all the Glory, Majesty and Power of Heaven;
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for him hath God exalted to his right hand to be a Prince and Savior to give Repentance and Remission of sins, Acts 5. 31. A wonderful Oeconomy if we reflect upon it,
for him hath God exalted to his right hand to be a Prince and Saviour to give Repentance and Remission of Sins, Acts 5. 31. A wondered Oeconomy if we reflect upon it,
and make that ignominious sufferer, that dead man God, and give him all the Power of Heaven and Earth, that he might make us fit for, and bestow it on us.
and make that ignominious sufferer, that dead man God, and give him all the Power of Heaven and Earth, that he might make us fit for, and bestow it on us.
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This strange transaction is no argument at all most surely, that to be at peace with us can be of any consequence to him, to whom felicity is most essential.
This strange transaction is no argument At all most surely, that to be At peace with us can be of any consequence to him, to whom felicity is most essential.
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but onely that he can defy his most Almighty Maker, so as nothing but the bloud of such a Mediator could be fit to satisfy for, nothing but Eternal Hell fit to revenge;
but only that he can defy his most Almighty Maker, so as nothing but the blood of such a Mediator could be fit to satisfy for, nothing but Eternal Hell fit to revenge;
But however the Oeconomy of this so strange a mediation, tho it cannot prove God is concern'd at all to have this Reconciliation wrought with us that we should be accepted and be sav'd;
But however the Oeconomy of this so strange a mediation, though it cannot prove God is concerned At all to have this Reconciliation wrought with us that we should be accepted and be saved;
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for is it any pleasure to Almighty God that thou art just? or is it gain to him that thou makest thy ways perfect? If thou be righteous, what givest thou him;
for is it any pleasure to Almighty God that thou art just? or is it gain to him that thou Makest thy ways perfect? If thou be righteous, what givest thou him;
or if thy wickedness be multiplied, what dost thou to him? yet of how much the less consequence we are to God, it is so much the greater demonstration of his infinite benignity and goodness, who when he had no one motive in the world but pity to our lost condition, was so bountiful, that when all the compassion of Divinity would not serve our turn for the provision of a ransom, he took in Humanity, that God might give somwhat besides himself to purchase us a time of Grace, and a day of salvation.
or if thy wickedness be multiplied, what dost thou to him? yet of how much the less consequence we Are to God, it is so much the greater demonstration of his infinite benignity and Goodness, who when he had not one motive in the world but pity to our lost condition, was so bountiful, that when all the compassion of Divinity would not serve our turn for the provision of a ransom, he took in Humanity, that God might give somewhat beside himself to purchase us a time of Grace, and a day of salvation.
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Yet more, if we should trace him in his several ways of mercy which he constantly pursues those wretchless creatures, miserable us, in, that all that may be effectual and succeed to our Salvation, we should find he uses all means possible to engage us to accept of it:
Yet more, if we should trace him in his several ways of mercy which he constantly pursues those wretchless creatures, miserable us, in, that all that may be effectual and succeed to our Salvation, we should find he uses all means possible to engage us to accept of it:
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we pray you in Christ's stead, be ye reconciled to God, 2 Cor. 5. 20. a little before my Text NONLATINALPHABET, saith St Chrysostome, when he that had obliged us infinitely, our Almighty Benefactor,
we pray you in Christ's stead, be you reconciled to God, 2 Cor. 5. 20. a little before my Text, Says Saint Chrysostom, when he that had obliged us infinitely, our Almighty Benefactor,
and when they murder'd that Son when he came to mediate, and were so far from kearkning to him, that they crucified him, NONLATINALPHABET, one would think 'twere time to leave such to themselves, and give them over as things hopeless and irreconcileable.
and when they murdered that Son when he Come to mediate, and were so Far from kearkning to him, that they Crucified him,, one would think 'twere time to leave such to themselves, and give them over as things hopeless and Irreconcilable.
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but when God descends to beseech us, (the expression looks uncouth indeed, but yet it is not strange he should intreat that which he died for, beg of us what he ask'd for not with importent weak tears,
but when God descends to beseech us, (the expression looks uncouth indeed, but yet it is not strange he should entreat that which he died for, beg of us what he asked for not with importent weak tears,
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how often have we put our selves into those circumstances, wherein thousands have miscarried as to all considerations both of this world and the other? And inevitably we had don so,
how often have we put our selves into those Circumstances, wherein thousands have miscarried as to all considerations both of this world and the other? And inevitably we had dONE so,
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but with strong cries on the Cross, with the bloudshed of his own onely-begotten Son;) when he thus conveighs his importunate entreaties to us, that we would endure his kindness a 〈 ◊ 〉 own eternal Blessedness, would suffer ourselves to be sav'd, it is impossible there can be more assurance given he would have us be so, that 'tis offer'd us and we may be accepted.
but with strong cries on the Cross, with the bloodshed of his own only-begotten Son;) when he thus conveys his importunate entreaties to us, that we would endure his kindness a 〈 ◊ 〉 own Eternal Blessedness, would suffer ourselves to be saved, it is impossible there can be more assurance given he would have us be so, that it's offered us and we may be accepted.
but they strengthen these proposals with exceeding great and precious promises, as St Peter calls them Epist. 2. 1. 4. promises both of the life that now is,
but they strengthen these proposals with exceeding great and precious promises, as Saint Peter calls them Epistle 2. 1. 4. promises both of the life that now is,
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Neither are they wanting to inform us of the dangers we most certainly incurr if we refuse him, merely to affright us to him, to incline us to admit Salvation rather,
Neither Are they wanting to inform us of the dangers we most Certainly incur if we refuse him, merely to affright us to him, to incline us to admit Salvation rather,
and all this by his express commission, they being set by God as watch-men to give warning to the wicked from him, as he tells Ezekiel c. 3. 17. And least their discourse should be too faint,
and all this by his express commission, they being Set by God as watchmen to give warning to the wicked from him, as he tells Ezekielem c. 3. 17. And lest their discourse should be too faint,
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when unsubduable by Reason or Religion, deaf to our very interests we pursue our sinful satisfactions with ungovernable fierce carrier, he lays a Cross on us to trash us,
when unsubduable by Reason or Religion, deaf to our very interests we pursue our sinful satisfactions with ungovernable fierce carrier, he lays a Cross on us to trash us,
or else he suffers our own evil counsels to entangle us, we are catcht in our own machinations and designs, he lets us tast the bitter fruit of our own doings,
or Else he suffers our own evil Counsels to entangle us, we Are catched in our own machinations and designs, he lets us taste the bitter fruit of our own doings,
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having thrown us on the brink of destruction, laid us at the gates of the grave, at the very mouth of Hell, where if God had left us, we had bin sealed up, determin'd to the irreversible retributions of our iniquities;
having thrown us on the brink of destruction, laid us At the gates of the grave, At the very Mouth of Hell, where if God had left us, we had been sealed up, determined to the irreversible retributions of our iniquities;
It is for this he watches over us, as he tells Jeremy 31. 28. when as, God knows, we are so far from importuning him to do it that we think not of him nor of our selves, do not so much as ask his cares, indeed neglect, affront them, yea deny them;
It is for this he watches over us, as he tells Jeremiah 31. 28. when as, God knows, we Are so Far from importuning him to do it that we think not of him nor of our selves, do not so much as ask his Cares, indeed neglect, affront them, yea deny them;
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yet he spares us for these blessed purposes, and is long-suffering to u•-wards, not willing that any should perish 2 Pet. 3. 9. Spares us that if possible he may find softer seasons wherein we may be more pliant, take impression more easily;
yet he spares us for these blessed Purposes, and is long-suffering to u•-wards, not willing that any should perish 2 Pet. 3. 9. Spares us that if possible he may find Softer seasons wherein we may be more pliant, take impression more Easily;
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That he may both find and make these congruous seasons, he is either trying or solliciting and importuning frequently our very hearts, Behold, I stand at the door,
That he may both find and make these congruous seasons, he is either trying or soliciting and importuning frequently our very hearts, Behold, I stand At the door,
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but I knock importunately and unwearied, by disquieting men in their Lethargick state of inconsideration and insensibility, by exciting apprehension to reflect upon their duty and their practice that is so distant from it and the danger of that;
but I knock importunately and unwearied, by disquieting men in their Lethargic state of inconsideration and insensibility, by exciting apprehension to reflect upon their duty and their practice that is so distant from it and the danger of that;
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I attemt to rouse their Conscience, if so be when that is waked and troubled and affrighted, it may possibly prevail with them to be content to let a Savior in.
I attempt to rouse their Conscience, if so be when that is waked and troubled and affrighted, it may possibly prevail with them to be content to let a Saviour in.
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for God is that very Father in the Parable, who when the Prodigal had wasted among riotous men and harlots all his portion, all the obligations of his Father's kindness,
for God is that very Father in the Parable, who when the Prodigal had wasted among riotous men and harlots all his portion, all the obligations of his Father's kindness,
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yea fell lower in his kindness than the Son in his humiliation and acknowledgments, accepted him to all the dearness that relation enhanc'd by the recovery of what was lost and hopeless could pretend to.
yea fell lower in his kindness than the Son in his humiliation and acknowledgments, accepted him to all the dearness that Relation enhanced by the recovery of what was lost and hopeless could pretend to.
and that thought not of returning, who sought till be found it; and when it was wearied so with wilful stragling that it could not come back, carried it on his shoulders rejoicing. And now judge ▪ I pray, between God and the Sinner,
and that Thought not of returning, who sought till be found it; and when it was wearied so with wilful straggling that it could not come back, carried it on his shoulders rejoicing. And now judge ▪ I pray, between God and the Sinner,
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when (in fum of that which hath bin said) 'tis plain, to preach the Gospel to us Sinners is to proclaim this acceptable year of the Lord, it is to tender us Salvation purchased for us,
when (in fum of that which hath been said) it's plain, to preach the Gospel to us Sinners is to proclaim this acceptable year of the Lord, it is to tender us Salvation purchased for us,
and to direct us in attaining it he keeps a standing Embassy of men commissionated to advise, premonish and sollicite, to encourage to it, represent the dangers,
and to Direct us in attaining it he keeps a standing Embassy of men commissionated to Advice, premonish and solicit, to encourage to it, represent the dangers,
And what could have him don more to the Sinner, that he hath not don ▪ And what we thus have seen him doing for particular persons, that he does much more unweariedly for Nations, in whose undisturb'd tranquillity and good righteous Government the Godliness and honesty,
And what could have him dONE more to the Sinner, that he hath not dONE ▪ And what we thus have seen him doing for particular Persons, that he does much more unweariedly for nations, in whose undisturbed tranquillity and good righteous Government the Godliness and honesty,
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Therefore God expresseth his concern for Nations in most passionate words, He rejoiceth over them to do them good with his whole heart and with his whole soul Jer. 32. 41. and when the importunity of crying National enormities,
Therefore God Expresses his concern for nations in most passionate words, He rejoices over them to do them good with his Whole heart and with his Whole soul Jer. 32. 41. and when the importunity of crying National enormities,
and that are so far from being punish'd, they are not discountenanc'd, enforce him that he can forbear no longer to endeavor by some chastning to reduce them,
and that Are so Far from being punished, they Are not discountenanced, enforce him that he can forbear no longer to endeavour by Some chastening to reduce them,
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yet he suffers, having all the bowels of a tender Parent to them, and cries out in most lamenting wishes, O that my people would have hearkned unto me!
yet he suffers, having all the bowels of a tender Parent to them, and cries out in most lamenting wishes, Oh that my people would have hearkened unto me!
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yet how oft would I my self have sav'd thee at the approch of imminent dangers? God does beseech the liberty of doing it, however obstinate they are against it.
yet how oft would I my self have saved thee At the approach of imminent dangers? God does beseech the liberty of doing it, however obstinate they Are against it.
All the day long, saith he, I have stretched forth my hands unto a disobedient and gain-saying people, as St Paul expresseth it Rom. 10. 21. and himself saith, I have spread out my hands all the day to a rebellious people, Isaiah 65. 2. spread them out in entreaties & assistances, to give them help and to beg of them they would receive it.
All the day long, Says he, I have stretched forth my hands unto a disobedient and gainsaying people, as Saint Paul Expresses it Rom. 10. 21. and himself Says, I have spread out my hands all the day to a rebellious people, Isaiah 65. 2. spread them out in entreaties & assistances, to give them help and to beg of them they would receive it.
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But when God spreads out his hands to them all day long, as beseeching them that they would accept of his deliverances they gain-say it, and continue disobedient.
But when God spreads out his hands to them all day long, as beseeching them that they would accept of his Deliverances they gainsay it, and continue disobedient.
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Yea altho they make him serve thus with their sins, and weary him with their iniquities, as he complains by the Prophet Isaiah c. 43. 24. yet by the same Prophet he assures them, therefore will the Lord wait, that he may be gracious unto you, c. 30. 18. and if all his waiting by their obstinate perverseness be made ineffectual, then he seems inconsolable.
Yea although they make him serve thus with their Sins, and weary him with their iniquities, as he complains by the Prophet Isaiah c. 43. 24. yet by the same Prophet he assures them, Therefore will the Lord wait, that he may be gracious unto you, c. 30. 18. and if all his waiting by their obstinate perverseness be made ineffectual, then he seems inconsolable.
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In Hosea 13. 14. he tells Ephraim, I would have ransom'd thee from the power of the grave, I would have redeem'd thee from death, from those calamities and enimies that threaten ruin and extinction to the Nation, O death, I would have bin thy plague, O grave, I would have bin thy destruction, would have brought to nothing every thing that did endanger or look fatal to thee;
In Hosea 13. 14. he tells Ephraim, I would have ransomed thee from the power of the grave, I would have redeemed thee from death, from those calamities and enemies that threaten ruin and extinction to the nation, Oh death, I would have been thy plague, Oh grave, I would have been thy destruction, would have brought to nothing every thing that did endanger or look fatal to thee;
but now consolatio abscondita est ab oculis meis, comfort is hidden from mine eyes, and since there is no further application, remedy or help for thee, there is no consolation for me.
but now consolatio abscondita est ab oculis meis, Comfort is hidden from mine eyes, and since there is no further application, remedy or help for thee, there is no consolation for me.
As indeed comfort was hid from the eyes of Christ, and they were capable onely of tears, he could not see Jerusalem but he wept over it, Luke 19. 41, 42. when once the things that did belong to the peace of that City were hid from their eyes, their day being ended, as he there tells them;
As indeed Comfort was hid from the eyes of christ, and they were capable only of tears, he could not see Jerusalem but he wept over it, Lycia 19. 41, 42. when once the things that did belong to the peace of that city were hid from their eyes, their day being ended, as he there tells them;
for to that it may come, since this accepted time and the day of salvation being God's own chosen time and the day of his grace, it is also limited by him, we may outstand it, may suffer this day of Salvation to pass irrecoverably, the second thing I am to speak to.
for to that it may come, since this accepted time and the day of salvation being God's own chosen time and the day of his grace, it is also limited by him, we may outstand it, may suffer this day of Salvation to pass irrecoverably, the second thing I am to speak to.
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yet our Savior so bespeaks Jerusalem, as if it had but that its day, when he spake to them, O that thou hadst known in this thy day, Luke 19. 42. and St Paul bids the Hebrews c. 3. 13. exhort one another while it is called to day.
yet our Saviour so bespeaks Jerusalem, as if it had but that its day, when he spoke to them, Oh that thou Hadst known in this thy day, Lycia 19. 42. and Saint Paul bids the Hebrews c. 3. 13. exhort one Another while it is called to day.
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He was so wearied by their obstinacy, that he positively does determine that he would not still continue to be earnest with them, struggle to reduce them,
He was so wearied by their obstinacy, that he positively does determine that he would not still continue to be earnest with them, struggle to reduce them,
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Again the Jews, God's own peculiar People, and Jerusalem his holy and beloved City had yet but its term, Dan. 9. 24. Seventy weeks are determin'd upon thy people,
Again the jews, God's own peculiar People, and Jerusalem his holy and Beloved city had yet but its term, Dan. 9. 24. Seventy weeks Are determined upon thy people,
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and of those weeks it should seem as if the day on which Christ weeping over them wish'd, O that thou hadst known in this thy day, was the last of them;
and of those weeks it should seem as if the day on which christ weeping over them wished, Oh that thou Hadst known in this thy day, was the last of them;
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for the mere denouncing of it gave them such a true sense of their own condition, made them so consider how they had deserv'd it, that the Scripture says they believed God, heartily acknowledg'd it would be just dealing with them, that they could expect no other.
for the mere denouncing of it gave them such a true sense of their own condition, made them so Consider how they had deserved it, that the Scripture Says they believed God, heartily acknowledged it would be just dealing with them, that they could expect no other.
And if he that did command all this were King Sardanapalus, as most of the Learned do conclude, a man whose name alone was set to signify all sensuality beyond whatever other character, was the expression of it to a Proverb,
And if he that did command all this were King Sardanapalus, as most of the Learned do conclude, a man whose name alone was Set to signify all sensuality beyond whatever other character, was the expression of it to a Proverb,
if he became so sensible upon one Sermon to require and practise such Mortification and Repentance, it is no wonder if God would not execute his sentence upon them that so severely executed it on their sins and on themselves.
if he became so sensible upon one Sermon to require and practise such Mortification and Repentance, it is no wonder if God would not execute his sentence upon them that so severely executed it on their Sins and on themselves.
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And truly those few that allow it not Sardanapalus, and yet place the Prophet Jonah not long after him, must be put hard to it to find out then so great a City,
And truly those few that allow it not Sardanapalus, and yet place the Prophet Jonah not long After him, must be put hard to it to find out then so great a city,
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He had before inflam'd it with his lust, then he set fire to it, and left nothing after him besides his Epitaph, a greater and more lively character of sensuality than his whole life had bin:
He had before inflamed it with his lust, then he Set fire to it, and left nothing After him beside his Epitaph, a greater and more lively character of sensuality than his Whole life had been:
All whom Males, able to go out to war God brought from Egypt with a mighty hand on purpose to conduct them to the Land of Canaan, and possess them of it;
All whom Males, able to go out to war God brought from Egypt with a mighty hand on purpose to conduct them to the Land of Canaan, and possess them of it;
neither shall any of them that provoked me, see it Num. 14. 22, 23, 30. And of all that number but two onely who provoked him not, Joshua and Caleb, enter'd it.
neither shall any of them that provoked me, see it Num. 14. 22, 23, 30. And of all that number but two only who provoked him not, joshua and Caleb, entered it.
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This very instance, and the Prophe Davids application of it also Psalm 95. to the Jews of his time, that they would not be as their Forefathers, stubborn and untractable to all God's methods, standing out against them till it was too late,
This very instance, and the Prophet Davids application of it also Psalm 95. to the jews of his time, that they would not be as their Forefathers, stubborn and untractable to all God's methods, standing out against them till it was too late,
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this, I say, St Paul in the third chapter to the Hebrews urges to the Christians, that they should also be so while 'tis called to day, while that their •odie, their day that was allow'd them lasted,
this, I say, Saint Paul in the third chapter to the Hebrews urges to the Christians, that they should also be so while it's called to day, while that their •odie, their day that was allowed them lasted,
and altho he sought it afterwards he was rejected, and •ound no place of Repentance, nothing that could make his Father change his mind, altho he sought it carefully with tears:
and although he sought it afterwards he was rejected, and •ound no place of Repentance, nothing that could make his Father change his mind, although he sought it carefully with tears:
nor are they onely hidden from their eyes, but God also shuts their eyes, sends them the spirit of slumber on them, that they may not see, not perceive, not understand,
nor Are they only hidden from their eyes, but God also shuts their eyes, sends them the Spirit of slumber on them, that they may not see, not perceive, not understand,
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And indeed to be innexible arises from the very nature of that course and progress in sin that does weary out God's forbearances, outstands all his offers, wasts the whole day of salvation. For to pass by the instances of the old World and of the Amorites, of which we have no more account,
And indeed to be innexible arises from the very nature of that course and progress in since that does weary out God's forbearances, outstands all his offers, wasts the Whole day of salvation. For to pass by the instances of the old World and of the amorites, of which we have no more account,
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but that these Amorites were given up so to unnatural sin and uncleanesses, that the Land spued them out; in the other, that the Daughters of men had effac'd all the thoughts and knowledg of God out of the very Sons of God, that the wickedness of man was so great that every imagination of the thoughts of his heart was onely evil continually.
but that these amorites were given up so to unnatural since and uncleanesses, that the Land spewed them out; in the other, that the Daughters of men had effaced all the thoughts and knowledge of God out of the very Sons of God, that the wickedness of man was so great that every imagination of the thoughts of his heart was only evil continually.
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but that when in the meanest instance I do serve my self, in doing so I should be able to give glory to my God, is sure by vertue of some strange stratagem, some Divine elixar that will so transmute things:
but that when in the Meanest instance I do serve my self, in doing so I should be able to give glory to my God, is sure by virtue of Some strange stratagem, Some Divine Elixir that will so transmute things:
they had set their hearts on present satisfactions so eagerly and impotently, that whenever there was the least want of any, they repin'd that God had brought them out of Egypt; that their Jehovah should be at that distance from them as in Heaven,
they had Set their hearts on present satisfactions so eagerly and impotently, that whenever there was the least want of any, they repined that God had brought them out of Egypt; that their Jehovah should be At that distance from them as in Heaven,
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but when ever any thing they had a mind to was not present, or when any danger look'd upon them, disbeliev'd and murmur'd still, flew in his very face, insomuch that God says Num. 14. 11. How long will this people provoke me,
but when ever any thing they had a mind to was not present, or when any danger looked upon them, disbelieved and murmured still, flew in his very face, insomuch that God Says Num. 14. 11. How long will this people provoke me,
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and how long will it be ere they believe me? Now after all those strong, most operative ways of making faith, they still persisting in their incredulity and most unreasonable and sensless doubtings, not believing him is but consequent they would not hearken to him,
and how long will it be ere they believe me? Now After all those strong, most operative ways of making faith, they still persisting in their incredulity and most unreasonable and senseless doubtings, not believing him is but consequent they would not harken to him,
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And being so to that degree that Miracles, God's most effectual method, could make no impression on them, that he labor'd in vain with them, he must needs abandon them,
And being so to that degree that Miracles, God's most effectual method, could make no impression on them, that he laboured in vain with them, he must needs abandon them,
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and so having worn out all his methods, and by consequence all his forbearance, he swore they should not enter in Canaan; and however he endur'd them to live fourty years, their opportunity was dead and their day ended.
and so having worn out all his methods, and by consequence all his forbearance, he swore they should not enter in Canaan; and however he endured them to live fourty Years, their opportunity was dead and their day ended.
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I might tell you how the same ill temper of that Nation, looking after present earthly satisfactions, consequently for a temporal Messiah, made them disbelieve,
I might tell you how the same ill temper of that nation, looking After present earthly satisfactions, consequently for a temporal Messiah, made them disbelieve,
least they be shut out of their eternal rest, their heavenly Canaan, he expresly cautions them against the same two things, that they fall not by the same ensample of unbelief Heb. 4. 11. and that their hearts be not hardened by the deceitfulness of sin Heb. 3. 13. Christ's Miracles,
lest they be shut out of their Eternal rest, their heavenly Canaan, he expressly cautions them against the same two things, that they fallen not by the same ensample of unbelief Hebrew 4. 11. and that their hearts be not hardened by the deceitfulness of since Hebrew 3. 13. Christ's Miracles,
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if they did not make faith of his person and commission, of the duties, promises and threats of the Gospel to the Jews, when present with them, we may fear their efficacy may be fainter in men at this distance:
if they did not make faith of his person and commission, of the duties, promises and Treats of the Gospel to the jews, when present with them, we may Fear their efficacy may be fainter in men At this distance:
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and if strong inclinations to the present, howsoever sinful satisfactions of their appetites, together with long practice and converse in them, have got a great love to them, 'tis most certain that this will not suffer them to receive the love of the Gospel;
and if strong inclinations to the present, howsoever sinful satisfactions of their appetites, together with long practice and converse in them, have god a great love to them, it's most certain that this will not suffer them to receive the love of the Gospel;
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The man is onely such a stupid Auditor of what is recorded in Scripture, as the Jews in the wilderness were Spectators of it, without faith or reflection;
The man is only such a stupid Auditor of what is recorded in Scripture, as the jews in the Wilderness were Spectators of it, without faith or reflection;
but if he scourge him, he grows either senseless or else furious and desperate, shameless here, fearless of hereafter, of all humane things regardless, of Divine contemtuous:
but if he scourge him, he grows either senseless or Else furious and desperate, shameless Here, fearless of hereafter, of all humane things regardless, of Divine contemptuous:
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And then, when neither present, past, nor future can work any thing upon him, how is it possible to change him? Now 'tis no wonder if God give him over,
And then, when neither present, past, nor future can work any thing upon him, how is it possible to change him? Now it's no wonder if God give him over,
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for with the other grounds that shew it just for God to plague the little transient satisfactions of our sins with an immortal worm and everlasting burnings, this also is one, that the Sinner's appetite and resolution to sin is endless,
for with the other grounds that show it just for God to plague the little Transient satisfactions of our Sins with an immortal worm and everlasting burnings, this also is one, that the Sinner's appetite and resolution to since is endless,
while the possibilities of mercy are upon their death-bed gasping, the accepted time and the day of Salvation just ending, there is no doubt, his will, his appetite and resolutions to it are immortal,
while the possibilities of mercy Are upon their deathbed gasping, the accepted time and the day of Salvation just ending, there is no doubt, his will, his appetite and resolutions to it Are immortal,
Many men, tho they live fast, furiously spend the stock of Nature, sin yet with a much fiercer carrier, as the horse, in Jeremies expression, rusheth into the battel, and they spend the day of Salvation faster.
Many men, though they live fast, furiously spend the stock of Nature, sin yet with a much fierce carrier, as the horse, in Jeremies expression, Rushes into the battle, and they spend the day of Salvation faster.
and several men are cut down out of time, as Job saith c. 22. 16. men that shall not live out half their days, as David saith of the deceitful and the bloudy men, that drink their own Bloud when they thirst for others;
and several men Are Cut down out of time, as Job Says c. 22. 16. men that shall not live out half their days, as David Says of the deceitful and the bloody men, that drink their own Blood when they thirst for Others;
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And again the things that belonged to the peace of Jerusalem were taken from them when they kill'd the Peace-maker, their day of Salvation too was darkned at Christ's Crucifixion,
And again the things that belonged to the peace of Jerusalem were taken from them when they killed the Peacemaker, their day of Salvation too was darkened At Christ's Crucifixion,
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And those six hundred thousand, that were doom'd for murmuring, were afterwards near fourty years in dying, liv'd so long to rebel against more miracles.
And those six hundred thousand, that were doomed for murmuring, were afterwards near fourty Years in dying, lived so long to rebel against more Miracles.
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Did we know indeed our measure of iniquity, how many crimes we wanted to fill up our Ephah, make an end at once of sin and the day of Salvation also;
Did we know indeed our measure of iniquity, how many crimes we wanted to fill up our Ephah, make an end At once of since and the day of Salvation also;
1. They that, whenever such considerations are suggested, will not at that present, even now resolve to attemt to break their sins off by repentance, it is plain they are intangled in them, love them so, that they resolve expresly not to part with them yet,
1. They that, whenever such considerations Are suggested, will not At that present, even now resolve to attempt to break their Sins off by Repentance, it is plain they Are entangled in them, love them so, that they resolve expressly not to part with them yet,
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tho they are made to consider by the course of all God's several workings for them and their own provokings, that they may have wasted almost all the stock both of God's methods and their own opportunities,
though they Are made to Consider by the course of all God's several workings for them and their own provokings, that they may have wasted almost all the stock both of God's methods and their own opportunities,
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Such a resolution is sufficient not onely to provoke God to contract the measure and cut short the account Rom. 9. 28. but it self bids fair to fill it up.
Such a resolution is sufficient not only to provoke God to contract the measure and Cut short the account Rom. 9. 28. but it self bids fair to fill it up.
The present therefore must be their accepted time; and they do all that in them is to put out the day of Salvation, who do thus put off from them this Now.
The present Therefore must be their accepted time; and they do all that in them is to put out the day of Salvation, who do thus put off from them this Now.
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2. Of this that hath bin said, whether Almighty God be now about to make the application, either as to what concerns the Nation or particular persons, is not may part to determine or debate;
2. Of this that hath been said, whither Almighty God be now about to make the application, either as to what concerns the nation or particular Persons, is not may part to determine or debate;
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and great fears too as to Religion, nor without good cause, yet not because those men that earnestly desire a change talk of it as at hand with comfort.
and great fears too as to Religion, nor without good cause, yet not Because those men that earnestly desire a change talk of it as At hand with Comfort.
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And inded a flood of Atheism and contemt of all Religion and Virtue, or the having a Religion that is next to that itself, looks like just dereliction of them, who would not let God be in their thoughts,
And indeed a flood of Atheism and contempt of all Religion and Virtue, or the having a Religion that is next to that itself, looks like just dereliction of them, who would not let God be in their thoughts,
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Now if this be so, and by consequent these fears be reasonable & just, there can be no prevention but by closing now with the proposal of my Text by laying hold upon the present.
Now if this be so, and by consequent these fears be reasonable & just, there can be no prevention but by closing now with the proposal of my Text by laying hold upon the present.
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whereas, if now, when God shews us the rod, we would break off our sins, reform our selves, live up to our Religion, there would be no cause to fear destruction,
whereas, if now, when God shows us the rod, we would break off our Sins, reform our selves, live up to our Religion, there would be no cause to Fear destruction,
nevertheless I am not ashamed, for I know whom I have believed, and I am perswaded that he is able to keep that which I have committed unto him against that day.
nevertheless I am not ashamed, for I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day.
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and upon what account, especially in relation to him, hath the man that does depend upon him such assurance that he can profess, I know whom I believe:
and upon what account, especially in Relation to him, hath the man that does depend upon him such assurance that he can profess, I know whom I believe:
1. Who this I here is, I know? and in what respect, and how qualified? This I here is St Paul, whom I do not mean to speak of in that narrow notion as an Apostle,
1. Who this I Here is, I know? and in what respect, and how qualified? This I Here is Saint Paul, whom I do not mean to speak of in that narrow notion as an Apostle,
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but as one in such circumstances as do make him fit to represent the state of any one that is qualified to commit all his concerns into God's hands with a perfect resignation and with full assurance.
but as one in such Circumstances as do make him fit to represent the state of any one that is qualified to commit all his concerns into God's hands with a perfect resignation and with full assurance.
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No not where the promise being general, for example, made to the whole present body of a Nation, by consequence concerns most of the individual persons of that Nation,
No not where the promise being general, for Exampl, made to the Whole present body of a nation, by consequence concerns most of the Individu Persons of that nation,
And accordingly the Prophet Daniel, tho it be said c. 9. 2. He understood by books the number of years, that God would after seventy years restore Jerusalem, yet saith Theodoret NONLATINALPHABET, he did not stand still and expect the fulfilling of God's promise of it, but v. 3. sets his face to the Lord God to seek by praiers and supplications, with fasting,
And accordingly the Prophet daniel, though it be said c. 9. 2. He understood by books the number of Years, that God would After seventy Years restore Jerusalem, yet Says Theodoret, he did not stand still and expect the fulfilling of God's promise of it, but v. 3. sets his face to the Lord God to seek by Prayers and supplications, with fasting,
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and sackloth, and ashes, as knowing NONLATINALPHABET, tho he had promis'd it a thousand times, if we render our selves unworthy of it, NONLATINALPHABET we put a bar against God's performance, do not suffer him to make it good:
and Sackcloth, and Ashes, as knowing, though he had promised it a thousand times, if we render our selves unworthy of it, we put a bar against God's performance, do not suffer him to make it good:
and in those solemn supplications and addresses to Almighty God thus he bespeaks him v. 4. O Lord, the great and dreadful God, keeping covenant and mercy to them that love him,
and in those solemn supplications and Addresses to Almighty God thus he bespeaks him v. 4. O Lord, the great and dreadful God, keeping Covenant and mercy to them that love him,
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Now this being thus in general declar'd that all men cannot trust God, we are therefore as to this particular person, this I here to find out how he was qualified for this dependance.
Now this being thus in general declared that all men cannot trust God, we Are Therefore as to this particular person, this I Here to find out how he was qualified for this dependence.
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yea more, he said that he liv'd in all good Conscience before God all that time also, had don nothing which he was not perswaded in his conscience that he ought to do.
yea more, he said that he lived in all good Conscience before God all that time also, had dONE nothing which he was not persuaded in his conscience that he ought to do.
Howbeit secondly he tells us v. 16. for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting;
Howbeit secondly he tells us v. 16. for this cause I obtained mercy, that in me First jesus christ might show forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting;
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but (as if by owning himself chief of Sinners he had set himself a standard for his service, put upon himself an obligation to be chief of all Christ's Votaries) he became more laborious in his duty than all others;
but (as if by owning himself chief of Sinners he had Set himself a standard for his service, put upon himself an obligation to be chief of all Christ's Votaries) he became more laborious in his duty than all Others;
'tis the firmness of this purpose to go thro with duty in a constant tenor of obedience in whatever circumstance we are plac'd, whatever happens not to be allur'd nor frighted,
it's the firmness of this purpose to go through with duty in a constant tenor of Obedience in whatever circumstance we Are placed, whatever happens not to be allured nor frighted,
neither biass'd nor forc'd out of it, with the consciencious pursuance of this resolution that particularly qualifies for this secure dependance upon God for success, it does dispose a man for perfect resignation of himself and full assurance.
neither biased nor forced out of it, with the conscientious pursuance of this resolution that particularly Qualifies for this secure dependence upon God for success, it does dispose a man for perfect resignation of himself and full assurance.
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It was St Pauls case here, for this I suffer, saith he, (and indeed he liv'd almost in constant martyrdom) yet all this does not in the least discourage me,
It was Saint Paul's case Here, for this I suffer, Says he, (and indeed he lived almost in constant martyrdom) yet all this does not in the least discourage me,
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And that we may not think this is an instance solitary, in the third of Daniel, when Nebuchadnezzar told the three Children, If ye worship not the Image I have set up, ye shall be cast the same hour into the midst of a burning fiery furnace,
And that we may not think this is an instance solitary, in the third of daniel, when Nebuchadnezzar told the three Children, If you worship not the Image I have Set up, you shall be cast the same hour into the midst of a burning fiery furnace,
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but to obey how dear soever their obedience cost them, and so casting themselves on him to do what he would with them, gave them confidence, made them know and say he would deliver them; and so he did.
but to obey how dear soever their Obedience cost them, and so casting themselves on him to do what he would with them, gave them confidence, made them know and say he would deliver them; and so he did.
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It is according to the measures of discerning the integrity and faithfulness of our own hearts that we assure our hearts before him, as St John expresseth 1 Epist. 3. 19. and then tells us, if our heart condemn us, God is greater than our heart,
It is according to the measures of discerning the integrity and faithfulness of our own hearts that we assure our hearts before him, as Saint John Expresses 1 Epistle 3. 19. and then tells us, if our heart condemn us, God is greater than our heart,
No surely, as he there goes on, Beloved, if our heart condemn us not, then have we confidence towards God, v. 21. And this is the confidence that we have towards him, that if we ask any thing according to his will, he heareth us;
No surely, as he there Goes on, beloved, if our heart condemn us not, then have we confidence towards God, v. 21. And this is the confidence that we have towards him, that if we ask any thing according to his will, he hears us;
and if we know that he hears us, whatever we ask, we know that we have the petitions that we desired of him, c. 5. 14, 15. And whatsoever we ask, we receive of him, c. 3. 22. Thus by assuring their own hearts to God they know this, have this confidence towards him, i. e. have the trust and the dependance in the Text, which in what cases it admits this strong assurance, that is here exprest by the word know, is my next inquiry.
and if we know that he hears us, whatever we ask, we know that we have the petitions that we desired of him, c. 5. 14, 15. And whatsoever we ask, we receive of him, c. 3. 22. Thus by assuring their own hearts to God they know this, have this confidence towards him, i. e. have the trust and the dependence in the Text, which in what cases it admits this strong assurance, that is Here expressed by the word know, is my next inquiry.
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I know. Now by the last words it should seem as if in every case, in every thing that he can want or does desire, the person that is qualified so, had a ground to trust with full assurance.
I know. Now by the last words it should seem as if in every case, in every thing that he can want or does desire, the person that is qualified so, had a ground to trust with full assurance.
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and accordingly in all the Spiritual needs of the Thessalonians both in particular and as the Church, St Paul, when he had blest them and praied for them thus:
and accordingly in all the Spiritual needs of the Thessalonians both in particular and as the Church, Saint Paul, when he had blessed them and prayed for them thus:
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The very God of peace sanctify you wholly, and I pray God your whole spirit and soul and body may be preserved blameless unto the coming of our Lord Jesus Christ, 1 Thess. 5. 23. adds in the 24th •erse, Faithful is he that calleth you, who also will do it.
The very God of peace sanctify you wholly, and I pray God your Whole Spirit and soul and body may be preserved blameless unto the coming of our Lord jesus christ, 1 Thess 5. 23. adds in the 24th •erse, Faithful is he that calls you, who also will do it.
for in times of publick consternation, in the want of all things Habbakuk does thus assure himself c. 3. 16, 17, 18. When I heard, my belly trembled, my lips quiver'd at the voice, rottenness entred into my bones,
for in times of public consternation, in the want of all things Habakkuk does thus assure himself c. 3. 16, 17, 18. When I herd, my belly trembled, my lips quivered At the voice, rottenness entered into my bones,
Holy Job went yet a little farther, Tho he slay me, yet will I trust in him, c. 13. 15. In a word at once, in whatsoever God hath promis'd, there the Faithful Christian hath a right to trust.
Holy Job went yet a little farther, Though he slay me, yet will I trust in him, c. 13. 15. In a word At once, in whatsoever God hath promised, there the Faithful Christian hath a right to trust.
I will not be so rude as to suppose my Auditors so unacquainted with the rich and precious Promises, those Christian Treasures, which God's Book is the Repository of, that I should need to mind them of them;
I will not be so rude as to suppose my Auditors so unacquainted with the rich and precious Promises, those Christian Treasures, which God's Book is the Repository of, that I should need to mind them of them;
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And I pray you tell me whether way looks quieter and safer, hath more comfortable expectations, to confederate, make factions, lay plots, dark, somtimes illegal,
And I pray you tell me whither Way looks quieter and safer, hath more comfortable Expectations, to confederate, make factions, lay plots, dark, sometimes illegal,
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and unjust contrivances, and sow the seeds of trouble and dissention, and think with these to carry all their own away, not enduring to submit to Providence,
and unjust contrivances, and sow the seeds of trouble and dissension, and think with these to carry all their own away, not enduring to submit to Providence,
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when 'tis certain such contrivances, if they do not thwart his counsels, (which if they comport not with, he laughs at and defeats,) yet they do his commands;
when it's certain such contrivances, if they do not thwart his Counsels, (which if they comport not with, he laughs At and defeats,) yet they do his commands;
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if one sparrow, two of which are worth yet but one farthing, fall not to the ground without our Heavenly Father, a Church and State shall not fall without him.
if one sparrow, two of which Are worth yet but one farthing, fallen not to the ground without our Heavenly Father, a Church and State shall not fallen without him.
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But yet 'tis certain Governments are somtimes broken or else fall in pieces, and while the fury of the sword does ravage all, the innocent as well as guilty suffer the same miseries,
But yet it's certain Governments Are sometimes broken or Else fallen in Pieces, and while the fury of the sword does ravage all, the innocent as well as guilty suffer the same misery's,
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yet when plenty hath brought in all sorts of luxury and dissoluteness, and (as it must needs) that corrupts all, loosens all the bonds by which Societies and Government consist, the very bonds of common right and justice, those that either mens propriety or their security and lives depend on,
yet when plenty hath brought in all sorts of luxury and dissoluteness, and (as it must needs) that corrupts all, loosens all the bonds by which Societies and Government consist, the very bonds of Common right and Justice, those that either men's propriety or their security and lives depend on,
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and besots men so, as that they take no other rule or measure of their interests than as things serve the ends and satisfactions of luxurious appetites;
and besots men so, as that they take no other Rule or measure of their interests than as things serve the ends and satisfactions of luxurious appetites;
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If the hairs of our heads be all numbred, sure the knees are, that cleave to the ground in humble adorations and petitions to him. Yea and so they are;
If the hairs of our Heads be all numbered, sure the knees Are, that cleave to the ground in humble adorations and petitions to him. Yea and so they Are;
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for when Elijah brought his charge in against Israel, whose condition lookt so desperate, that he thought there was no servant of God but himself, I, even I onely am left, 1 Kings 19. 10. God tells him v. 18. he had seven thousand knees in it that had never bowed to Baal:
for when Elijah brought his charge in against Israel, whose condition looked so desperate, that he Thought there was no servant of God but himself, I, even I only am left, 1 Kings 19. 10. God tells him v. 18. he had seven thousand knees in it that had never bowed to Baal:
in fine, when once they have wrought out the measure of God's mercies, and their iniquity is full, it is no wonder if the measure of their Judgment be full too,
in fine, when once they have wrought out the measure of God's Mercies, and their iniquity is full, it is no wonder if the measure of their Judgement be full too,
But yet tho in all these Judgments, whether partial or final, Innocent and Righteous persons suffer with the wicked, All things come alike to all, there is one event to the clean and to the unclean, to him that sacrificeth and to him that sacrificeth not,
But yet though in all these Judgments, whither partial or final, Innocent and Righteous Persons suffer with the wicked, All things come alike to all, there is one event to the clean and to the unclean, to him that Sacrificeth and to him that Sacrificeth not,
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as is the good so is the sinner, and he that sweareth as he that feareth an oath, Ecclesiastes 9. 2. So as that it should seem the sincere Christian can no more depend than others,
as is the good so is the sinner, and he that Sweareth as he that fears an oath, Ecclesiastes 9. 2. So as that it should seem the sincere Christian can no more depend than Others,
yet to omit the reasons of this dispensation of God's Providenc which are many very just ones, that alone sufficeth good men in the midst of all such Judgments to depend upon, which St Paul writes on the very account of such distresses and necessities Rom. 8. 28. We know that all things work together for good to them that love God;
yet to omit the Reasons of this Dispensation of God's Providence which Are many very just ones, that alone Suffices good men in the midst of all such Judgments to depend upon, which Saint Paul writes on the very account of such Distresses and necessities Rom. 8. 28. We know that all things work together for good to them that love God;
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and my last part, wherein I am to enquire on what accounts especially he that does depend upon him in these cases hath assurance, such as that he can profess, I know whom I have believed.
and my last part, wherein I am to inquire on what accounts especially he that does depend upon him in these cases hath assurance, such as that he can profess, I know whom I have believed.
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and Psalm 9. 9. The Lord also will be a refuge NONLATINALPHABET, LXXII. in opportunitatibus, in tribulatione, in the true opportunity, that is, when trouble comes.
and Psalm 9. 9. The Lord also will be a refuge, LXXII. in opportunitatibus, in tribulation, in the true opportunity, that is, when trouble comes.
And we shall find a reason for this way of working in his Praier Psalm 109. 26, 27. O save me according to thy mercy, that they may know that this is thy hand,
And we shall find a reason for this Way of working in his Prayer Psalm 109. 26, 27. O save me according to thy mercy, that they may know that this is thy hand,
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when we are in darkness and dimness of anguish, and if we look unto the earth behold nothing but darkness as of the shadow of death, then if any light arise we know it is the day-spring from on high that visits us.
when we Are in darkness and dimness of anguish, and if we look unto the earth behold nothing but darkness as of the shadow of death, then if any Light arise we know it is the dayspring from on high that visits us.
and not to mention those that refer to particular persons, of which Joseph's single story is a manifold instance, which also gave birth to those great events which shall make up a demonstration that this is the way of God's procedure.
and not to mention those that refer to particular Persons, of which Joseph's single story is a manifold instance, which also gave birth to those great events which shall make up a demonstration that this is the Way of God's procedure.
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a place too where unless the desert can bring forth the bread of Heaven, unless Flesh and Manna can grow there where nothing grew, they have but chang'd their fate,
a place too where unless the desert can bring forth the bred of Heaven, unless Flesh and Manna can grow there where nothing grew, they have but changed their fate,
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And again afterwards in the captivity of that Nation, a state which Jeremy the Prophet when he had bewailed in sorrowful eloquence, in lamentations that live still,
And again afterwards in the captivity of that nation, a state which Jeremiah the Prophet when he had bewailed in sorrowful eloquence, in lamentations that live still,
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yet when these conquering Robbers were enjoying their spoils and crimes, as if wine in those holy bowls did stupity men past all sense, they and the great Babylon are taken ere they knew it,
yet when these conquering Robbers were enjoying their spoils and crimes, as if wine in those holy bowls did stupity men passed all sense, they and the great Babylon Are taken ere they knew it,
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Again, when Cestius Gallus had sate down before Jerusalem at the Feast of Tabernacles, when the Nation being oblig'd by their Religion was all in that City,
Again, when Cestius Gallus had sat down before Jerusalem At the Feast of Tabernacles, when the nation being obliged by their Religion was all in that city,
and the Christians of the Land were there too, after several assaults, and when he might have taken it, he on a sudden rais'd the siege NONLATINALPHABET, saith Josephus, without any reason, no body knows why,
and the Christians of the Land were there too, After several assaults, and when he might have taken it, he on a sudden raised the siege, Says Josephus, without any reason, no body knows why,
but onely as God put it in his heart to do so to give way for the Christians to obey that voice, which the same Josephus saith was heard in the Temple at the Feast of Pentecost, NONLATINALPHABET, let us go hence, and upon it all the Christians went to Pella, not one staid,
but only as God put it in his heart to do so to give Way for the Christians to obey that voice, which the same Josephus Says was herd in the Temple At the Feast of Pentecost,, let us go hence, and upon it all the Christians went to Pella, not one stayed,
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but every one escapt that ruin which Titus sitting down before that City, brought upon that People, (the great Enimies of his Church) to a final utter desolation.
but every one escaped that ruin which Titus sitting down before that city, brought upon that People, (the great Enemies of his Church) to a final utter desolation.
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Once more, when after the nine Persecutions, which like so many torrents of fire had swept away the Christians in flame, Dioclesians like a tenth wave came as if it meant to swallow not the relicks onely of Christ's Church,
Once more, when After the nine Persecutions, which like so many torrents of fire had swept away the Christians in flame, Diocletians like a tenth wave Come as if it meant to swallow not the Relics only of Christ's Church,
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banish'd seven hundred thousand more, and proportionably so in other places thro the Roman world with such success, that he took confidence to write on his triumphal Arches, Deleto nomine Christiano, as he had blotted out the very name of Christians,
banished seven hundred thousand more, and proportionably so in other places through the Roman world with such success, that he took confidence to write on his triumphal Arches, Deleto nomine Christian, as he had blotted out the very name of Christians,
I might have instanced in our own so fresh deliverance, but that it would not look like an incouragement, it may be, to rely and cast our selves again upon him,
I might have instanced in our own so fresh deliverance, but that it would not look like an encouragement, it may be, to rely and cast our selves again upon him,
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or at least provoke him to desert that Chutch and Reformation we pollute so, put out the Worship we unhallow and profane so by ill lives, make those that will have nothing of Religion but some forms it may be loose them too,
or At least provoke him to desert that Church and Reformation we pollute so, put out the Worship we unhallow and profane so by ill lives, make those that will have nothing of Religion but Some forms it may be lose them too,
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Nay may it not look like a kindness to remove the Gospel which proves onely the savor of death unto death, put out that light which men are but resolv'd to sin against? Or can there be a greater mercy than to refuse all the means of mercy to such men as onely make them work out condemnation to them? O Lord, to us indeed belongs confusion of face, but notwithstanding to the Lord our God belong mercies and forgivenesses,
Nay may it not look like a kindness to remove the Gospel which Proves only the savour of death unto death, put out that Light which men Are but resolved to sin against? Or can there be a greater mercy than to refuse all the means of mercy to such men as only make them work out condemnation to them? Oh Lord, to us indeed belongs confusion of face, but notwithstanding to the Lord our God belong Mercies and Forgivenesses,
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and as he knows how to reserve the ungodly to the day of Judgment to be punish'd, he knows too how many thousand knees do bow to him in secret, reckons all those tears that are pour'd out in Religion's and the Churches cause;
and as he knows how to reserve the ungodly to the day of Judgement to be punished, he knows too how many thousand knees do bow to him in secret, reckons all those tears that Are poured out in Religion's and the Churches cause;
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and how wicked soever the Professors of Religion, the Church Members may be, if the constitution of Religion and the Church themselves yet be not vitiated or defective, there is hope still.
and how wicked soever the Professors of Religion, the Church Members may be, if the constitution of Religion and the Church themselves yet be not vitiated or defective, there is hope still.
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And truly whereas many blame the Reformation that it did not keep more hold upon the Consciences of the Community, did not retain some power, which altho not of Divine Institution,
And truly whereas many blame the Reformation that it did not keep more hold upon the Consciences of the Community, did not retain Some power, which although not of Divine Institution,
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but things warily and by degrees brought in as seeming to work towards piety, and most certainly in humane ways of judging serving to procure more veneration and outward security of the Church and Religion;
but things warily and by Degrees brought in as seeming to work towards piety, and most Certainly in humane ways of judging serving to procure more veneration and outward security of the Church and Religion;
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to work out which the other consequential worldly interests we see the very scheme of some Professions, not their discipline onely but their faith too is contriv'd:
to work out which the other consequential worldly interests we see the very scheme of Some Professions, not their discipline only but their faith too is contrived:
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but Christ's institutions as the Scripture and other primitive Records conveied them, and design'd no more to themselves than those bare naked Spiritual doctrines, rights and powers which Christ gave them, left to Cesar whatsoever was Cesar's, knowing God had promis'd Kings should be their Nursing-fathers;
but Christ's institutions as the Scripture and other primitive Records conveyed them, and designed no more to themselves than those bore naked Spiritual doctrines, rights and Powers which christ gave them, left to Cesar whatsoever was Cesar's, knowing God had promised Kings should be their Nursing fathers;
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So also if thro all succeeding times, whether of flourish or depression and calamity, Religion it self, whatever its Professors are, have retain'd always the same simplicity of principles, be it self untainted, not new model'd to serve ends or interests,
So also if through all succeeding times, whither of flourish or depression and calamity, Religion it self, whatever its Professors Are, have retained always the same simplicity of principles, be it self untainted, not new modeled to serve ends or interests,
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because they know her Children will not, cannot by their principles resist, i. e. if they endeavor to destroy them for this reason, that they make men the best Subjects and of the most Christian Principles;
Because they know her Children will not, cannot by their principles resist, i. e. if they endeavour to destroy them for this reason, that they make men the best Subject's and of the most Christian Principles;
and these experiences, and the other grounds of trust? Sure we know better whom we have believed, especially since the very trust to him is an engagement to him not to fail us: that's my last ground.
and these experiences, and the other grounds of trust? Sure we know better whom we have believed, especially since the very trust to him is an engagement to him not to fail us: that's my last ground.
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'Tis it self a means prescrib'd us by himself, Isaiah 50. 10. Who is he among you that feareth the Lord, that walketh in darkness & hath no light? Let him trust in the name of the Lord, & stay upon his God.
It's it self a means prescribed us by himself, Isaiah 50. 10. Who is he among you that fears the Lord, that walks in darkness & hath no Light? Let him trust in the name of the Lord, & stay upon his God.
his Mercy, Goodness, & Benignity, in that he condescended to be willing to relieve us; his Faithfulness, & Truth, and Justice, in observing his good promises and never failing them,
his Mercy, goodness, & Benignity, in that he condescended to be willing to relieve us; his Faithfulness, & Truth, and justice, in observing his good promises and never failing them,
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and his temporal so far as they shall be succesful in all cases, except those wherein God sees it necessary for his more advantage to determin otherwise.
and his temporal so Far as they shall be successful in all cases, except those wherein God sees it necessary for his more advantage to determine otherwise.
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And in whatever Judgments God at any time shall bring upon the publick, he may perfectly ass•re himself, that whatsoever happens, shall be for good to him;
And in whatever Judgments God At any time shall bring upon the public, he may perfectly ass•re himself, that whatsoever happens, shall be for good to him;
We may resign our selves into his hands that lov'd us at these rates, and cannot but be confident as the Apostle was v. 38, 39. that neither death nor life,
We may resign our selves into his hands that loved us At these rates, and cannot but be confident as the Apostle was v. 38, 39. that neither death nor life,
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nor depth, nor any other creature shall be able to separate us from the love of God, which he hath to us in and thro Christ our Lord and Savior ▪ or shall hinder him from preserving and delivering us in and from the hopes and fears, the terrors and allurements of them all, the temtations that either fear of death or hope of life,
nor depth, nor any other creature shall be able to separate us from the love of God, which he hath to us in and through christ our Lord and Saviour ▪ or shall hinder him from preserving and delivering us in and from the hope's and fears, the terrors and allurements of them all, the temptations that either Fear of death or hope of life,
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when God chose to be divided as it were from his own Son, rather than any thing should separate him from the love of man? And then what may we not expect from this, the Eternal Son of God, who became one of us, that so he himself suffering by being temted might be able to succour them that are temted? Heb. 2. 18. Able to succour? Sure he could have don it ere he took upon him weak flesh, being God Almighty;
when God chosen to be divided as it were from his own Son, rather than any thing should separate him from the love of man? And then what may we not expect from this, the Eternal Son of God, who became one of us, that so he himself suffering by being tempted might be able to succour them that Are tempted? Hebrew 2. 18. Able to succour? Sure he could have dONE it ere he took upon him weak Flesh, being God Almighty;
yet being, when he was made man himself, afflicted, having the experience of our infirmities, in all points temted like as we are, he is enabled to be much more sensibly compassionate and toucht with the feeling of our weak condition, which himself felt:
yet being, when he was made man himself, afflicted, having the experience of our infirmities, in all points tempted like as we Are, he is enabled to be much more sensibly compassionate and touched with the feeling of our weak condition, which himself felt:
One would have thought indeed it had bin large enough before, when to shew mercy to us seem'd more dear to him and more considerable than to enjoy Divinity,
One would have Thought indeed it had been large enough before, when to show mercy to us seemed more dear to him and more considerable than to enjoy Divinity,
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How infinitely willing then was he to be compassionate to us, when he takes flesh to learn to be compassionate? How desirous was he to succour us, who lays down Heaven and glory above,
How infinitely willing then was he to be compassionate to us, when he Takes Flesh to Learn to be compassionate? How desirous was he to succour us, who lays down Heaven and glory above,
as him who made himself like one of us, that he might be a merciful High-Priest to expiate and make reconciliation? We that are the sheep of his pasture, what hands can we possibly resign our Souls into with such assurance,
as him who made himself like one of us, that he might be a merciful High-Priest to expiate and make reconciliation? We that Are the sheep of his pasture, what hands can we possibly resign our Souls into with such assurance,
but who also lays down his life for his sheep? 10. 15. And what may not his poor Church depend upon him for, who purchased to himself his Church with his own bloud? What design can he have to fail us possibly, who would be crucified for us? In a word,
but who also lays down his life for his sheep? 10. 15. And what may not his poor Church depend upon him for, who purchased to himself his Church with his own blood? What Design can he have to fail us possibly, who would be Crucified for us? In a word,
And now I have no more to do but onely ask, whether we are assur'd of any other whom on more or safer grounds we have or may believe? I will upbraid none with that Irony which Eliphas insults on Job with c. 5. 1. Call now, see if there be any that will answer thee,
And now I have no more to do but only ask, whither we Are assured of any other whom on more or safer grounds we have or may believe? I will upbraid none with that Irony which Eliphaz insults on Job with c. 5. 1. Call now, see if there be any that will answer thee,
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and to which of the Saints wilt thou turn thee? There are that do with all the evidence imaginable of a strong confidence and chearful hopes to speed in doing so, pour out their needs, their whole Souls to a fancied,
and to which of the Saints wilt thou turn thee? There Are that do with all the evidence imaginable of a strong confidence and cheerful hope's to speed in doing so, pour out their needs, their Whole Souls to a fancied,
or it may be true Saint, whom they have adopted as the object of their invocation, which it seems they cannot do so feelingly, with such a close and intimate dependance, with such comfortable expectations upon Christ himself.
or it may be true Saint, whom they have adopted as the Object of their invocation, which it seems they cannot do so feelingly, with such a close and intimate dependence, with such comfortable Expectations upon christ himself.
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than of his that did and suffer'd all that for thee, that he might be merciful and faithful, toucht with thy necessities, that I mention not the rest of those qualifications that do make one fit to be relied upon? 'Tis to be fear'd such persons do not know well whom they have believ'd. But I pass them.
than of his that did and suffered all that for thee, that he might be merciful and faithful, touched with thy necessities, that I mention not the rest of those qualifications that do make one fit to be relied upon? It's to be feared such Persons do not know well whom they have believed. But I pass them.
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but whatever fair pretences some of them may have to wash or color their intentions, God, you may be sure, hath no hand there in those designs, where his Commandments are broken.
but whatever fair pretences Some of them may have to wash or colour their intentions, God, you may be sure, hath no hand there in those designs, where his commandments Are broken.
and altho men thrive so that they wash their steps with butter, they are only so much more in slippery places, where God also leaves them, somtimes overturns them suddenly.
and although men thrive so that they wash their steps with butter, they Are only so much more in slippery places, where God also leaves them, sometimes overturns them suddenly.
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Did these designers but reflect on these things, they would know then whom they have believ'd, a deceitful world, a false glistering light that mocks them,
Did these designers but reflect on these things, they would know then whom they have believed, a deceitful world, a false glistering Light that mocks them,
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and is so perswaded, overcome by their insinuations, that whenever any of his appetites is high, he thinks there is no joy that is like the satisfaction of that appetite,
and is so persuaded, overcome by their insinuations, that whenever any of his appetites is high, he thinks there is no joy that is like the satisfaction of that appetite,
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or wit and railery declares dissatisfaction at the proof of those things, which the world for many hundred years continued so convinc'd of, that they chose to die rather than say that they did not believe them:
or wit and raillery declares dissatisfaction At the proof of those things, which the world for many hundred Years continued so convinced of, that they chosen to die rather than say that they did not believe them:
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yet if a man consider but the men themselves, the method and the means of their conviction into that their unbelief, he would find that themselves are always vicious,
yet if a man Consider but the men themselves, the method and the means of their conviction into that their unbelief, he would find that themselves Are always vicious,
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and that they examin little but converse much, and keep company with them that in the heat and confidence of drink and vice swear 'tis impossible those things can be,
and that they examine little but converse much, and keep company with them that in the heat and confidence of drink and vice swear it's impossible those things can be,
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for it is their concern, they are eternally unhappy if they be not: so that we know whom they have believ'd, their debaucht company and their evil inclinations;
for it is their concern, they Are eternally unhappy if they be not: so that we know whom they have believed, their debauched company and their evil inclinations;
'tis plain, Christ Judg'd the arguments and grounds of faith were so sufficient, that he positively gives his charge thus, Go and preach the Gospel to the whole world, he that believeth is sav'd,
it's plain, christ Judged the Arguments and grounds of faith were so sufficient, that he positively gives his charge thus, Go and preach the Gospel to the Whole world, he that Believeth is saved,
And this gives me yet occasion to ask, what temtation Sinners can have not to believe, to be willing to come in to Christ and be sav'd? They cannot chuse but see all others whom they have believ'd, betraied them and will fail them:
And this gives me yet occasion to ask, what temptation Sinners can have not to believe, to be willing to come in to christ and be saved? They cannot choose but see all Others whom they have believed, betrayed them and will fail them:
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why will ye die for ever? Is your case, think you, desperate, and have you gon too far to be receiv'd if you should turn? Why our Saint here, the person of the Text declares, he was the chief of Sinners that obtain'd mercy for encouragement to all that would believe and turn:
why will you die for ever? Is your case, think you, desperate, and have you gone too Far to be received if you should turn? Why our Saint Here, the person of the Text declares, he was the chief of Sinners that obtained mercy for encouragement to all that would believe and turn:
Is any thing impossible for him, that is Almighty, whose grace is sufficient? Or can he command too hard things, who enables to perform what he commands, who,
Is any thing impossible for him, that is Almighty, whose grace is sufficient? Or can he command too hard things, who enables to perform what he commands, who,
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but e'en go on with the stream, abandon all consideration of concern for that life? Indeed if that which God thought worth the concern of all his Attributes, the contrivance of his Wisdom, the assistances of his Almightiness, the invitations of his Promises, the engagement of his Justice, Truth and Faithfulness;
but even go on with the stream, abandon all consideration of concern for that life? Indeed if that which God Thought worth the concern of all his Attributes, the contrivance of his Wisdom, the assistances of his Almightiness, the invitations of his Promises, the engagement of his justice, Truth and Faithfulness;
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worth all the issues of his Goodness Mercy and Benignity, worth the Incarnation, Death and Passion of his Son, worth Christ's Bloud to purchase, worth the giving him all Power in Heaven and Earth, exalting him to his own right hand a Prince and Savior to give us repentance and remission, that we might be capable of that life,
worth all the issues of his goodness Mercy and Benignity, worth the Incarnation, Death and Passion of his Son, worth Christ's Blood to purchase, worth the giving him all Power in Heaven and Earth, exalting him to his own right hand a Prince and Saviour to give us Repentance and remission, that we might be capable of that life,
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BY the Children of this World are meant those that look after and take care for onely the advantages and satisfactions of this World, have no thought of,
BY the Children of this World Are meant those that look After and take care for only the advantages and satisfactions of this World, have no Thought of,
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accordingly all Christians are called so, 1 Thess. 5. 5. of whom howsoever some are more and some less Christian, all yet are suppos'd to have bin visited by that day-spring from on high, enlightned in some measure by the Gospel, which brought Life and Immortality to light.
accordingly all Christians Are called so, 1 Thess 5. 5. of whom howsoever Some Are more and Some less Christian, all yet Are supposed to have been visited by that dayspring from on high, enlightened in Some measure by the Gospel, which brought Life and Immortality to Light.
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2. Those former are said here, in their generation, in their own affairs of this World, (which alone they busy and concern themselves in,) or in their contrivance for their Age or time in this life, to be wiser than those others.
2. Those former Are said Here, in their generation, in their own affairs of this World, (which alone they busy and concern themselves in,) or in their contrivance for their Age or time in this life, to be Wiser than those Others.
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Now Wisdom, tho it import many offices and of highest concernment, which have place in every serious action of our lives, it weighs interests and obligations,
Now Wisdom, though it import many Offices and of highest concernment, which have place in every serious actium of our lives, it weighs interests and obligations,
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nor by means examples, yet comparing themselves with themselves how much they fail of the observance of the Rules of Prudence that concern the next World in comparison of their observance of those very same Rules as to this World, they may shame themselves into discretion,
nor by means Examples, yet comparing themselves with themselves how much they fail of the observance of the Rules of Prudence that concern the next World in comparison of their observance of those very same Rules as to this World, they may shame themselves into discretion,
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and may learn to be a Rule and an Example to themselves, which I must first enforce by that property of Wisdom, which I mention'd in the first place, that the wise man always looks at, and intends some end.
and may Learn to be a Rule and an Exampl to themselves, which I must First enforce by that property of Wisdom, which I mentioned in the First place, that the wise man always looks At, and intends Some end.
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Now the worldly man, as such, proposes, as I told you, to himself the satisfactions of this world, either more particularly of some one kind, or else all in general;
Now the worldly man, as such, proposes, as I told you, to himself the satisfactions of this world, either more particularly of Some one kind, or Else all in general;
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But then if in relation to their aims, those men be wisest that propose the best end to themselves, the Child of Light is as much wiser than the worldling,
But then if in Relation to their aims, those men be Wisest that propose the best end to themselves, the Child of Light is as much Wiser than the worldling,
We are most assur'd of this by the pains he takes to compass it, all which are carried on and sweetned and made easy merely by his aims and expectation, which his heart is therefore passionately set on;
We Are most assured of this by the pains he Takes to compass it, all which Are carried on and sweetened and made easy merely by his aims and expectation, which his heart is Therefore passionately Set on;
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I should enter into an Abyss of matter and should find no end of the discourse, should I attemt to shew this in the several states of men of this World in relation to their several inclinations to this World's advantages.
I should enter into an Abyss of matter and should find no end of the discourse, should I attempt to show this in the several states of men of this World in Relation to their several inclinations to this World's advantages.
And it is matter of astonishment how 'tis possible that humane nature should attain to such a monstrous excess of barbarous & bloudy villany to acquire their ends, as Sylla and Marius practis'd.
And it is matter of astonishment how it's possible that humane nature should attain to such a monstrous excess of barbarous & bloody villainy to acquire their ends, as Sylla and Marius practised.
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for every little great man, that hath power, would be enterprizing upon others, outing and supplanting, catching at more power, cutting short, diminishing the rights of others to extend their own:
for every little great man, that hath power, would be enterprizing upon Others, outing and supplanting, catching At more power, cutting short, diminishing the rights of Others to extend their own:
and they that are not able to do so much, are not in a state to put a force on others, force themselves, break their own natures into soft compliances and servile attendances to reach their ends.
and they that Are not able to do so much, Are not in a state to put a force on Others, force themselves, break their own nature's into soft compliances and servile attendances to reach their ends.
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Now is there any thing that is like this in those others who pretend to aim at Heaven and the Blessedness that God is happy in? Nay do they mind it cordially,
Now is there any thing that is like this in those Others who pretend to aim At Heaven and the Blessedness that God is happy in? Nay do they mind it cordially,
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while they are praying for it? Whenever we discern religious performances are uneasy or unpleasing to us, we may then assure our selves the mind is not intent upon the end of them.
while they Are praying for it? Whenever we discern religious performances Are uneasy or unpleasing to us, we may then assure our selves the mind is not intent upon the end of them.
For 'tis impossible he should not busy, concern himself extremely in the things that his affections are engag'd in, which possess him mainly, and which are his treasure.
For it's impossible he should not busy, concern himself extremely in the things that his affections Are engaged in, which possess him mainly, and which Are his treasure.
He asks a gentler question by the Prophet Isaiah c. 49. 15. Can a woman forget her sucking child, that she should not remember the fruit of her womb? There is some object for an heart, that it should mind and pour out it self in tenderness to that dear part of its own breast and bowels;
He asks a Gentler question by the Prophet Isaiah c. 49. 15. Can a woman forget her sucking child, that she should not Remember the fruit of her womb? There is Some Object for an heart, that it should mind and pour out it self in tenderness to that dear part of its own breast and bowels;
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but that they should be less considerable than attire, the Robe of Immortality not so much minded as a dress, that to be gay should challenge morning hours and cares,
but that they should be less considerable than attire, the Robe of Immortality not so much minded as a dress, that to be gay should challenge morning hours and Cares,
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For the mere being so engages them to the observance of that Rule of Prudence, which above all others is to regulate the counsels and the actions of all men in order to their several ends,
For the mere being so engages them to the observance of that Rule of Prudence, which above all Others is to regulate the Counsels and the actions of all men in order to their several ends,
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but that they may live, as St Paul says, peaceable and quiet lives, secure as far as may be from the danger of their Enimies abroad or at home, in all tranquillity and plenty;
but that they may live, as Saint Paul Says, peaceable and quiet lives, secure as Far as may be from the danger of their Enemies abroad or At home, in all tranquillity and plenty;
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So St Paul was wise, when both the Sadduces and Pharisees conspir'd against his life, to break that their confederacy by throwing in the question of the Resurrection of the dead, which was certain to divide them,
So Saint Paul was wise, when both the Sadducees and Pharisees conspired against his life, to break that their confederacy by throwing in the question of the Resurrection of the dead, which was certain to divide them,
the Rule thus signifying, that wise men in order to whatever end their wisdom lies, must still be true to their own end, be careful to do nothing that may take them off from,
the Rule thus signifying, that wise men in order to whatever end their Wisdom lies, must still be true to their own end, be careful to do nothing that may take them off from,
This was the case expresly of the Text, and thereupon our Savior pronounces they are wiser. The unjust Stewards aim was to provide what should maintain him and his ease and reputation the remainder of his life, a comfortable plentiful subsistence,
This was the case expressly of the Text, and thereupon our Saviour pronounces they Are Wiser. The unjust Stewards aim was to provide what should maintain him and his ease and reputation the remainder of his life, a comfortable plentiful subsistence,
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and discerning no way to this, but to cheat his Master, and engage his Master's debtors in the wrong too, making them as false and wicked as himself, regards not the injustice, but pursues his mark.
and discerning no Way to this, but to cheat his Master, and engage his Masters debtors in the wrong too, making them as false and wicked as himself, regards not the injustice, but pursues his mark.
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does not turn aside to any other ends that thwart that, is neither byass'd from his mark by any flattering considerations of whatever this World temts with,
does not turn aside to any other ends that thwart that, is neither biased from his mark by any flattering considerations of whatever this World temts with,
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We have great instances of this in the second book of Maccabees the seventh chapter, the Mother and her seven Sons, who looking to obtain a blessed resurrection,
We have great instances of this in the second book of Maccabees the seventh chapter, the Mother and her seven Sons, who looking to obtain a blessed resurrection,
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tho the penalty propos'd were loss of life, and tho the Officers that were his friends besought him to bring flesh of his own provision, such as was lawful for him to use,
though the penalty proposed were loss of life, and though the Officers that were his Friends besought him to bring Flesh of his own provision, such as was lawful for him to use,
and make as if he did eat of the flesh taken from the Sacrifice, he began to consider discreetly and as became his age and his most honest Education from a child,
and make as if he did eat of the Flesh taken from the Sacrifice, he began to Consider discreetly and as became his age and his most honest Education from a child,
Therefore he willed them straitways to send him to the grave, v. 24, 25. For it becometh not our age in any wise to dissemble, whereby many young persons might think that Eleazar were now gon to a strange Religion;
Therefore he willed them straitways to send him to the grave, v. 24, 25. For it Becometh not our age in any wise to dissemble, whereby many young Persons might think that Eleazar were now gone to a strange Religion;
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On the other side we have an instance, Chilon, one of the wise men of Greece; who, whatsoever his last aim was, here his end was to live justly and according to right reason, who upon his death-bed told his friends, it was not then a time for him to flatter & deceive himself, his thoughts did not suggest unto him any thing he had don in his whole life that troubled him but one, that when he with two others was to sit in judgement on a man that was his great friend, who had broke the Law so heinously that it was necessary to condemn him, looking out for some means that might save his virtue and his friend too, he resolv'd on this, that since the suffrages were given so that none could know what sentence any one Judg in particular pronounc'd, he perswaded his Companions to absolve him and himself condemn'd him, thinking thus he salv'd his duty both as Judg and Friend:
On the other side we have an instance, Chilon, one of the wise men of Greece; who, whatsoever his last aim was, Here his end was to live justly and according to right reason, who upon his deathbed told his Friends, it was not then a time for him to flatter & deceive himself, his thoughts did not suggest unto him any thing he had dONE in his Whole life that troubled him but one, that when he with two Others was to fit in judgement on a man that was his great friend, who had broke the Law so heinously that it was necessary to condemn him, looking out for Some means that might save his virtue and his friend too, he resolved on this, that since the suffrages were given so that none could know what sentence any one Judge in particular pronounced, he persuaded his Sodales to absolve him and himself condemned him, thinking thus he salved his duty both as Judge and Friend:
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but when he came to die, he thought 'twas wicked and perfidious to draw others in to do that, which he held not just for him to do, he was not true to his own end,
but when he Come to die, he Thought 'twas wicked and perfidious to draw Others in to do that, which he held not just for him to do, he was not true to his own end,
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but is adapted so that it may serve ends, either of the Child of this World or the Child of Light, and contribute either to the advantages of this life or of that which is to come.
but is adapted so that it may serve ends, either of the Child of this World or the Child of Light, and contribute either to the advantages of this life or of that which is to come.
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Now whereas Authority finds good men often modest in the use of it as to its true ends of Religion and Justice, power will scarce give them countenance and courage for its executions, 'tis uneasy,
Now whereas authority finds good men often modest in the use of it as to its true ends of Religion and justice, power will scarce give them countenance and courage for its executions, it's uneasy,
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or they are sollicited or aw'd, and they look off, at least they seldom put themselves upon it as upon the prosecution of a thing they mainly aim at, or they seldom persevere so:
or they Are solicited or awed, and they look off, At lest they seldom put themselves upon it as upon the prosecution of a thing they mainly aim At, or they seldom persevere so:
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on the other side in order to the other ends men struggle for them, buy the opportunities of selling, give bribes that they may have power to receive them, use all arts to compass offices to serve their worldly end with.
on the other side in order to the other ends men struggle for them, buy the opportunities of selling, give Bribes that they may have power to receive them, use all arts to compass Offices to serve their worldly end with.
Yet truly, since men learnt to disbelieve or not regard their own immortality, and then learn not to care for living after they are gon hence in a good name;
Yet truly, since men learned to disbelieve or not regard their own immortality, and then Learn not to care for living After they Are gone hence in a good name;
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it is not strange if they esteem not living in posterity, and however brutish they are, mind not yet that immortality which beasts endeavor towards, to live in successive Offspring:
it is not strange if they esteem not living in posterity, and however brutish they Are, mind not yet that immortality which beasts endeavour towards, to live in successive Offspring:
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This is more notorious if the Office be Ecclesiastical, the true end of whose Ministry is to gather Christ's Sheep that yet go astray, to carry on the Salvation of those Souls which God hath purchas'd with his own bloud, to preserve his Children from Eternal Hell, to be applying to the wounds and the distempers of the body of Christ, to prepare his Spouse for the marriage of the Lamb, to be Dispensers and Stewards of his means of Grace and Glory;
This is more notorious if the Office be Ecclesiastical, the true end of whose Ministry is to gather Christ's Sheep that yet go astray, to carry on the Salvation of those Souls which God hath purchased with his own blood, to preserve his Children from Eternal Hell, to be applying to the wounds and the distempers of the body of christ, to prepare his Spouse for the marriage of the Lamb, to be Dispensers and Stewards of his means of Grace and Glory;
and who is sufficient for, and does not tremble at these things? to all which yet they do solemnly in express words dedicate themselves and their faithful endeavors,
and who is sufficient for, and does not tremble At these things? to all which yet they do solemnly in express words dedicate themselves and their faithful endeavors,
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Or the end of this Ministry may be to advance themselves, to reap the profits, to receive the fleece, enjoy the honors, no great care appearing of those other dreadful obligations,
Or the end of this Ministry may be to advance themselves, to reap the profits, to receive the fleece, enjoy the honours, no great care appearing of those other dreadful obligations,
2. As for states of life I must be endless should I enter into them, to name but that which God himself did institute and first before all others, which he made to be the complement of the felicities of Paradise, to be mutual support in every state of life, give all the comforts of society with innocence, to preserve from vice in the most dangerous and fatal instances,
2. As for states of life I must be endless should I enter into them, to name but that which God himself did institute and First before all Others, which he made to be the compliment of the felicities of Paradise, to be mutual support in every state of life, give all the comforts of society with innocence, to preserve from vice in the most dangerous and fatal instances,
for as for other satisfactions, they intend to make them to themselves much otherwise, and design not this at all a bar to any, do not look upon it as God meant it for a remedy,
for as for other satisfactions, they intend to make them to themselves much otherwise, and Design not this At all a bar to any, do not look upon it as God meant it for a remedy,
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Thus men convey ruin into all the future Ages of their own families, and all this the most certain consequent of depraving this Divine primary Institution which was of such absolute necessity and benefit to mankind as he judg'd,
Thus men convey ruin into all the future Ages of their own families, and all this the most certain consequent of depraving this Divine primary Institution which was of such absolute necessity and benefit to mankind as he judged,
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but may be taught to serve ends either of the Child of this World or the Child of Light. It is not my part to affirm that most men make them minister to worldly purposes, that is not necessary to make good my Thesis, which says onely that the Children of this World are truer to their own ends, more careful to do nothing that may call them off from,
but may be taught to serve ends either of the Child of this World or the Child of Light. It is not my part to affirm that most men make them minister to worldly Purposes, that is not necessary to make good my Thesis, which Says only that the Children of this World Are truer to their own ends, more careful to do nothing that may call them off from,
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In a word, he that will act wisely in order to those ends and objects which the light of Christianity discovers and proposes, must in every serious action look before him and consider what he purposes and designs by it,
In a word, he that will act wisely in order to those ends and objects which the Light of Christianity discovers and proposes, must in every serious actium look before him and Consider what he Purposes and designs by it,
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and, not giving ear to the suggestions of his prejudices, interests or any passions, shutting out their counsels, think where and what his aims are in it;
and, not giving ear to the suggestions of his prejudices, interests or any passion, shutting out their Counsels, think where and what his aims Are in it;
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if I say, thou dost intend directly by just means, that being the second property of our wise man, that he pitches on such means as seem most useful and directly tending to his end, which I am next to speak to.
if I say, thou dost intend directly by just means, that being the second property of our wise man, that he pitches on such means as seem most useful and directly tending to his end, which I am next to speak to.
And as to this the Child of Light is furnisht now with all, that he, who is the Wisdom of the Father and his Everlasting Word, could judge was necessary or conducing to his end,
And as to this the Child of Light is furnished now with all, that he, who is the Wisdom of the Father and his Everlasting Word, could judge was necessary or conducing to his end,
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yet he that brought life and immortality to light, was himself the way, the truth and the life, the true living way to it, sent by his Father to trace out,
yet he that brought life and immortality to Light, was himself the Way, the truth and the life, the true living Way to it, sent by his Father to trace out,
To believe on him, to endeavor faithfully and with sincerity to obey him, and when ' ere we fail, to be humbled for it and amend, these are the true mens to attain eternal Life,
To believe on him, to endeavour faithfully and with sincerity to obey him, and when ' ere we fail, to be humbled for it and amend, these Are the true men's to attain Eternal Life,
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as God hath by two most immutable things assur'd us, both by Promise and by Covenant, which he seal'd to us in the bloud of his own Son, which bloud also purchas'd it.
as God hath by two most immutable things assured us, both by Promise and by Covenant, which he sealed to us in the blood of his own Son, which blood also purchased it.
but besides that they are humane, how fantastically are most put upon their course of life as to this world? To some chance does appoint it, others are determin'd to it oft without considering their capacities,
but beside that they Are humane, how fantastically Are most put upon their course of life as to this world? To Some chance does appoint it, Others Are determined to it oft without considering their capacities,
one for example for a Soldier, this a Merchant, one a Scholar, this for Law, that other for the Gospel &c. as if they thought God in the distribution of his faculties and abilities were bound to follow their rash inconsiderate appointments.
one for Exampl for a Soldier, this a Merchant, one a Scholar, this for Law, that other for the Gospel etc. as if they Thought God in the distribution of his faculties and abilities were bound to follow their rash inconsiderate appointments.
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But be the ways and means design'd well, yet how insufficient they are for the most part for their ends is every man's complaint, who seldom can attain them with all industry imaginable, The race is not to the swift,
But be the ways and means designed well, yet how insufficient they Are for the most part for their ends is every Man's complaint, who seldom can attain them with all industry imaginable, The raze is not to the swift,
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So the Soldier's constant conversation is with death too, and his life is always in his hand, saith David. Yea many of the means men use are treacherous, false arts, exactions, frauds, injustices,
So the Soldier's constant Conversation is with death too, and his life is always in his hand, Says David. Yea many of the means men use Are treacherous, false arts, exactions, frauds, injustices,
and bribes breed rust and canker in the gold and silver which they get, and eat the flesh like fire, James 5. 2. And what is taken from the Altar hath a live coal in it.
and Bribes breed rust and canker in the gold and silver which they get, and eat the Flesh like fire, James 5. 2. And what is taken from the Altar hath a live coal in it.
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And as to the means men use in order to the plentiful enjoiments of their good things, the luxurious oft eats surfet, the intemperate drinks feaver, the incontinent embraces rotteness that eats out his marrow.
And as to the means men use in order to the plentiful enjoyments of their good things, the luxurious oft eats surfeit, the intemperate drinks fever, the incontinent embraces rottenness that eats out his marrow.
All holy desires, for he prepares the heart that his ear may hearken thereto, his Spirit is the Spirit of supplication, he must intercede in us with grones unutterable,
All holy Desires, for he prepares the heart that his ear may harken thereto, his Spirit is the Spirit of supplication, he must intercede in us with groans unutterable,
For we are not able of our selves to think a good thought, as of our selves, all our sufficiency is of God, 2 Cor. 3. 5. the very preparations of the heart are from him Psalm 10. 17. 'tis he that does touch the heart, 1 Sam. 10. 26. and open it, Acts 16. 14. turn it, Jer. 31. 18. he must draw us, John 6. 44. which if he do not, no man cometh to him;
For we Are not able of our selves to think a good Thought, as of our selves, all our sufficiency is of God, 2 Cor. 3. 5. the very preparations of the heart Are from him Psalm 10. 17. it's he that does touch the heart, 1 Sam. 10. 26. and open it, Acts 16. 14. turn it, Jer. 31. 18. he must draw us, John 6. 44. which if he do not, no man comes to him;
and must give an heart to know him, Jer. 24. 7. give a new heart, Ezek. 36. 26. and in all variety of expression, a new spirit I will put within you,
and must give an heart to know him, Jer. 24. 7. give a new heart, Ezekiel 36. 26. and in all variety of expression, a new Spirit I will put within you,
I know, O Lord, saith Jeremy c. 10. 23. that the way of man is not in himself, it is not in man that walketh to direct his steps, no not to his main soveraign end.
I know, Oh Lord, Says Jeremiah c. 10. 23. that the Way of man is not in himself, it is not in man that walks to Direct his steps, no not to his main sovereign end.
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and bread which strengthens it, Psalm 104. 14, 15. He that watereth the hills from his chambers v. 13. and his clouds drop fatness, he prepares men corn, Psalm 65. 9, 10. &c. 'Tis he that gives us power to get what we have,
and bred which strengthens it, Psalm 104. 14, 15. He that Waters the hills from his chambers v. 13. and his Clouds drop fatness, he prepares men corn, Psalm 65. 9, 10. etc. It's he that gives us power to get what we have,
but thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth, yea he gives it it self, whatever labor we bestow in getting it 1 Chron. 29. 16. O Lord our God, all this store cometh of thine hand, and is all thine own;
but thou shalt Remember the Lord thy God, for it is he that gives thee power to get wealth, yea he gives it it self, whatever labour we bestow in getting it 1 Chronicles 29. 16. O Lord our God, all this store comes of thine hand, and is all thine own;
Therefore will I return, and take away my corn in the time thereof and will recover my wooll and my flax given to cover her nakedness, Hos. 2. 8, 9. And if he do not take it, he must bless it, otherwise we shall not thrive, shall have no comfort in it;
Therefore will I return, and take away my corn in the time thereof and will recover my wool and my flax given to cover her nakedness, Hos. 2. 8, 9. And if he do not take it, he must bless it, otherwise we shall not thrive, shall have no Comfort in it;
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for the blessing of the Lord it maketh rich, and he addeth no sorrow with it, Prov. 10. 22. Without that, bread may stuff us but not nourish, we may have saturity but not have sustenance 1 Hag. 6. 9. for I did blow upon it, saith the Lord.
for the blessing of the Lord it makes rich, and he adds no sorrow with it, Curae 10. 22. Without that, bred may stuff us but not nourish, we may have saturity but not have sustenance 1 Hag. 6. 9. for I did blow upon it, Says the Lord.
So that for ought appears, if Scripture signify to the men of this world, as here they appeal to it, the means whereby they should attain their Ends seem no more in their power then the others.
So that for ought appears, if Scripture signify to the men of this world, as Here they appeal to it, the means whereby they should attain their Ends seem no more in their power then the Others.
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For as in the order of Grace those general rules to which he hath determin'd the conversion of a sinner, God must work with his means to make them effectual;
For as in the order of Grace those general rules to which he hath determined the conversion of a sinner, God must work with his means to make them effectual;
'Tis true tho somtimes God doth blast mens actions so, that do they what they can, they cannot prosper for some secret cause that's unaccountable to us,
It's true though sometimes God does blast men's actions so, that doe they what they can, they cannot prosper for Some secret cause that's unaccountable to us,
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yet because for the most part in the sphere of Nature, so far as the men of this world diligently use the means, they attain their aims in some measure;
yet Because for the most part in the sphere of Nature, so Far as the men of this world diligently use the means, they attain their aims in Some measure;
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yet Before thou praiest, prepare thy self, and be not as one that temts God, as one that waits for a particular inspiration to it, one that will not pray without a Miracle.
yet Before thou Prayest, prepare thy self, and be not as one that temts God, as one that waits for a particular inspiration to it, one that will not pray without a Miracle.
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He promises to circumcise the heart Deut. 30. 6. but yet he bids them circumcise the foreskin of their hearts, Deut. 10. 16. He dos engage to put a new heart and a new spirit in them, Ezek. 18. 31. In fine altho he worketh in us both to will and to do as S. Paul says,
He promises to circumcise the heart Deuteronomy 30. 6. but yet he bids them circumcise the foreskin of their hearts, Deuteronomy 10. 16. He dos engage to put a new heart and a new Spirit in them, Ezekiel 18. 31. In fine although he works in us both to will and to do as S. Paul Says,
so far, that he were a Fanatic as to worldly interests who without endeavoring in the use of means, should look that God would work out his ends for him, give bread without sowing, nourish without eating, notwithstanding that Scripture dos ascribe to God the intire efficacy:
so Far, that he were a Fanatic as to worldly interests who without endeavouring in the use of means, should look that God would work out his ends for him, give bred without sowing, nourish without eating, notwithstanding that Scripture dos ascribe to God the entire efficacy:
shall the like expressions in the order of grace, leave nothing for the Christian to do, especially when the same endeavors are commanded him too? I know not whether these expressions made to us to turn our felves &c. do make more Pelagians that deny all need of grace;
shall the like expressions in the order of grace, leave nothing for the Christian to do, especially when the same endeavors Are commanded him too? I know not whither these expressions made to us to turn our selves etc. do make more Pelagians that deny all need of grace;
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and to say that a sinner can dispose himself for his conversion, or that the outward means can by their own moral efficacy turn a sinner, is an heresy against grace,
and to say that a sinner can dispose himself for his conversion, or that the outward means can by their own moral efficacy turn a sinner, is an heresy against grace,
Gods word is the ministration of the Spirit and of rightousness, and his word and Spirit go together Acts 7. 51. for to resist one is to resist the other.
God's word is the ministration of the Spirit and of righteousness, and his word and Spirit go together Acts 7. 51. for to resist one is to resist the other.
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And if the heart be not by evil education, bad converse and example (great advancers these of reprobation) deprav'd, either hardened or made dissolute,
And if the heart be not by evil education, bad converse and Exampl (great advancers these of reprobation) depraved, either hardened or made dissolute,
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or overgrown with principles that choak all God's good seed that can be sown in it, those means so assisted call attention, work some disposition to regard them.
or overgrown with principles that choke all God's good seed that can be sown in it, those means so assisted call attention, work Some disposition to regard them.
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Yea they do it, tho the force of good education have been broken, when these gracious means find congruous soft seasons, lay hold on occasions of calamity or such like;
Yea they do it, though the force of good education have been broken, when these gracious means find congruous soft seasons, lay hold on occasions of calamity or such like;
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And since experience shews us mere Gentile breeding and converse, if there be but care and parts, can temper, take off, at least moderate all insolence and passion, make men generous,
And since experience shows us mere Gentile breeding and converse, if there be but care and parts, can temper, take off, At least moderate all insolence and passion, make men generous,
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why therefore may not those beginnings of God's workings, which he never fails to carry on for his part, do as much? And if they but keep off ill habits,
why Therefore may not those beginnings of God's workings, which he never fails to carry on for his part, do as much? And if they but keep off ill habits,
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here 'tis plain that God's means of grace find not so much resistance, and that which in another state of mind would not have been sufficient there becomes effectual;
Here it's plain that God's means of grace find not so much resistance, and that which in Another state of mind would not have been sufficient there becomes effectual;
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and do's use the general means and methods of the world, gets into a profession or a place in which if he use false arts, they are trades now, mysteries well taught and known;
and do's use the general means and methods of the world, gets into a profession or a place in which if he use false arts, they Are trades now, Mysteres well taught and known;
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But the generality of Christians who would gladly reconcile God and this world, life hereafter with the being well here, do not therefore acquiesce in Gods means only,
But the generality of Christians who would gladly reconcile God and this world, life hereafter with the being well Here, do not Therefore acquiesce in God's means only,
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how by new-rais'd principles of Probability and directing the intention, they have reconcil'd all villany with Christian life, made it safe yea meritorious to lye, forswear,
how by new-raised principles of Probability and directing the intention, they have reconciled all villainy with Christian life, made it safe yea meritorious to lie, forswear,
or a Conscience of caprice, that sets it self strong suddain heats of nice observances somtimes in little things, somtimes in greater, but is firm in nothing.
or a Conscience of caprice, that sets it self strong sudden heats of Nicaenae observances sometimes in little things, sometimes in greater, but is firm in nothing.
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And indeed who is there almost that hath the same sentiments or laws for equity and justice in his own cause or the cause of those he is most concern'd for,
And indeed who is there almost that hath the same sentiments or laws for equity and Justice in his own cause or the cause of those he is most concerned for,
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Things do not equally seem good or evil in their different seasons. And as for places, ut vestitum, sic sententiam aliam domesticam, aliam forensem saith the Orator.
Things do not equally seem good or evil in their different seasons. And as for places, ut vestitum, sic sententiam aliam domesticam, aliam forensem Says the Orator.
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particularly in that which satisfies it self in the defending manifestly wrongful, and in right causes, in protracting suits to mens great molestation and the ruin of just rights.
particularly in that which Satisfies it self in the defending manifestly wrongful, and in right Causes, in protracting suits to men's great molestation and the ruin of just rights.
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For he never can arrive at life, whom he that is the way do's not lead thither, Christ and his rules only can introduce us into the mansions of Eternity.
For he never can arrive At life, whom he that is the Way do's not led thither, christ and his rules only can introduce us into the mansions of Eternity.
for circumstances may perplex & vary cases, obligations seem to clash and quarrel, so that one may be uncertain which to follow, what means he should take to attain his great end.
for Circumstances may perplex & vary cases, obligations seem to clash and quarrel, so that one may be uncertain which to follow, what means he should take to attain his great end.
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2. Now in case of such uncertainty, as to the means, the Child of this world do's observe a Rule of Prudence better then the Christian, for he takes advice.
2. Now in case of such uncertainty, as to the means, the Child of this world do's observe a Rule of Prudence better then the Christian, for he Takes Advice.
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For who intends to purchase an inheritance but he goes to Counsel, and if there be the least appearance of uncertainty in the Title, spares no charge to have it searcht and to be sure? The least indisposition drives the man that aims at life to his Physician.
For who intends to purchase an inheritance but he Goes to Counsel, and if there be the least appearance of uncertainty in the Title, spares no charge to have it searched and to be sure? The least indisposition drives the man that aims At life to his physician.
In every difficulty of a voiage where there's any apprehension of a shelf or rock, the Merchant and the Master will consult the Pilot. But in the voiage towards heaven how many make shipwrack of a good conscience,
In every difficulty of a voyage where there's any apprehension of a shelf or rock, the Merchant and the Master will consult the Pilot. But in the voyage towards heaven how many make shipwreck of a good conscience,
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because they will not take advice of him at whose mouth God commanded they should seek the Law? And who do's go to the Physician of Souls to prevent death Eternal? I do not say men should betake themselves to a director in each action of their lives;
Because they will not take Advice of him At whose Mouth God commanded they should seek the Law? And who do's go to the physician of Souls to prevent death Eternal? I do not say men should betake themselves to a director in each actium of their lives;
or who asks a Lawyer whether he should keep or burn his evidences? Now for the most part what I ought to do, what to forbear, is every jot as clear as those,
or who asks a Lawyer whither he should keep or burn his evidences? Now for the most part what I ought to do, what to forbear, is every jot as clear as those,
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'tis nothing but a wretchless stupid carelesness in the Eternal interests of his own Soul. When he that takes the best directions he can get with this sincere intent that he may not transgress, may quiet his own mind in this that he hath don his utmost faithfully towards duty,
it's nothing but a wretchless stupid carelessness in the Eternal interests of his own Soul. When he that Takes the best directions he can get with this sincere intent that he may not transgress, may quiet his own mind in this that he hath dONE his utmost faithfully towards duty,
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if he also faithfully pursue the means directed, the 3d. property of Wisdom, which does set the man upon the use of those means which he must attain his end by;
if he also faithfully pursue the means directed, the 3d. property of Wisdom, which does Set the man upon the use of those means which he must attain his end by;
Whoever does resolvedly intend his profit, pleasure, honor, or whatever state in this life, 'tis the business of his parts, his study and his whole life to pursue it:
Whoever does resolvedly intend his profit, pleasure, honour, or whatever state in this life, it's the business of his parts, his study and his Whole life to pursue it:
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and it is so while the appetite of any carnal end is eager in him, Anger, hate, revenge &c. And I cannot say it is so with the Christian as to his end.
and it is so while the appetite of any carnal end is eager in him, Anger, hate, revenge etc. And I cannot say it is so with the Christian as to his end.
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1. Be circumspect, then wary; both prescrib'd us by St. Paul Ephes. 5. 15. See that ye walk NONLATINALPHABET circumspectly, not as fools but wise, as we translate it,
1. Be circumspect, then wary; both prescribed us by Saint Paul Ephesians 5. 15. See that you walk circumspectly, not as Fools but wise, as we translate it,
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Now tis evident the man of this world in whatever occupation, trade, profession, or place he may be, from the lowest to the highest, who proposes any one thing to himself,
Now this evident the man of this world in whatever occupation, trade, profession, or place he may be, from the lowest to the highest, who proposes any one thing to himself,
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His enemy the Devil like a roaring Lyon, his false friend the Flesh, and a third (that will assault him under both appearances) the World, somtimes by reproches taunts and insolent scorn, by turning piety and virtue into raillery, discouraging men from the pursuit, somtimes by vexatious molesting, injuring, oppressing good men that they think will bear it, making a prey of the meek, patient and long-suffering, treading under foot the humble;
His enemy the devil like a roaring lion, his false friend the Flesh, and a third (that will assault him under both appearances) the World, sometimes by Reproaches taunts and insolent scorn, by turning piety and virtue into raillery, discouraging men from the pursuit, sometimes by vexatious molesting, injuring, oppressing good men that they think will bear it, making a prey of the meek, patient and long-suffering, treading under foot the humble;
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and somtimes by invading them with downright persecution, when duty and Religion are made crimes, true faith and a good Conscience mark men out for ruine.
and sometimes by invading them with downright persecution, when duty and Religion Are made crimes, true faith and a good Conscience mark men out for ruin.
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which desire if it touch the heart once, if the world can charm us once with the deceitfulness of riches as our Saviour words it Matth. 13. 22. we are quite betraid.
which desire if it touch the heart once, if the world can charm us once with the deceitfulness of riches as our Saviour words it Matthew 13. 22. we Are quite betrayed.
but grow incentives to those Sins, which men have any inclinations too, yea many times betray them into those they before had no disposition towards, by putting them into their power, and by heightning for them.
but grow incentives to those Sins, which men have any inclinations too, yea many times betray them into those they before had no disposition towards, by putting them into their power, and by heightening for them.
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And however many that possess them, do make blessed use of them, yet those that seek them and endeavor their increase on the account of doing so, to make them help their entry into life, do in our Savior's judgment for the most part so deceive themselves, and are as sottish as a man that should get up upon a Camel, to ride thro the eye of a Needle.
And however many that possess them, do make blessed use of them, yet those that seek them and endeavour their increase on the account of doing so, to make them help their entry into life, do in our Savior's judgement for the most part so deceive themselves, and Are as sottish as a man that should get up upon a Camel, to ride through the eye of a Needle.
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Whatever 'tis that is most precious to thee, serves thy greatest uses, contributes to thy most charming satisfactions, rather part with it then let it temt thee.
Whatever it's that is most precious to thee, serves thy greatest uses, contributes to thy most charming satisfactions, rather part with it then let it temt thee.
It is sad indeed when the Eye that should watch, the organ of Circumspection and with which we should discern the snare to shun it, should it self lead into it, and be it.
It is sad indeed when the Eye that should watch, the organ of Circumspection and with which we should discern the snare to shun it, should it self led into it, and be it.
loose their Salvation, their God and their own Soul, spend wealth and strength and body, honor and understanding on one sin, that they may become their own ruins here in this life,
lose their Salvation, their God and their own Soul, spend wealth and strength and body, honour and understanding on one since, that they may become their own ruins Here in this life,
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Now these are such instances of folly that the men that practise them and call themselves Christians, are not to be put in the comparison with the children of this world, who in every part of wisdom are much wiser, in relation to their ends,
Now these Are such instances of folly that the men that practise them and call themselves Christians, Are not to be put in the comparison with the children of this world, who in every part of Wisdom Are much Wiser, in Relation to their ends,
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in what rank of folly stand most Christians? And truly to sum up all, 'tis a most astonishing contemplation how 'tis only in these everlasting interests that most men act without any consideration,
in what rank of folly stand most Christians? And truly to sum up all, it's a most astonishing contemplation how it's only in these everlasting interests that most men act without any consideration,
and is inbred in him, to justify themselves as much as may be in their inclinations and their actions, they seek reason or colour of it to guild over and beautify the principles they took up so.
and is inbred in him, to justify themselves as much as may be in their inclinations and their actions, they seek reason or colour of it to guild over and beautify the principles they took up so.
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never till then sensible, but then made so by despair, when, as the wise man words it, they repenting and groaning for anguish of spirit, shall say within themselvs, The Righteous we had in derision and a proverb of reproch, we fools accounted his life madness;
never till then sensible, but then made so by despair, when, as the wise man words it, they repenting and groaning for anguish of Spirit, shall say within themselves, The Righteous we had in derision and a proverb of reproach, we Fools accounted his life madness;
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IN daies that above all others so pretend to light, yet then in which the Church was scarcely ever more involv'd in darkness, wholly overspread with error and confusion,
IN days that above all Others so pretend to Light, yet then in which the Church was scarcely ever more involved in darkness, wholly overspread with error and confusion,
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For the light of the body is the eye. &c. The words are clearly the former part of a comparison, only hinting at, and leaving us to guess and to draw out the latter;
For the Light of the body is the eye. etc. The words Are clearly the former part of a comparison, only hinting At, and leaving us to guess and to draw out the latter;
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that is, as in the body of man the Eye is the director, do's that office to it that a lamp dos in the dark, shews it which way it should walk, what it should do,
that is, as in the body of man the Eye is the director, do's that office to it that a lamp dos in the dark, shows it which Way it should walk, what it should do,
and tho several meanings have been pitch't upon, and but one was meant, yet each having either large authority or reasons, I know not why I may not apply it too, and treat of every one:
and though several meanings have been pitched upon, and but one was meant, yet each having either large Authority or Reasons, I know not why I may not apply it too, and Treat of every one:
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And first that which hath most generally been adhered to is that the singleness of the Eye should mean the singleness or simplicity of heart, & purity of intention.
And First that which hath most generally been adhered to is that the singleness of the Eye should mean the singleness or simplicity of heart, & purity of intention.
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So Abimelech Gen. xx. 5, 6. when he had taken Sarah to him, pleads for himself he did it in the simplicity of his heart, and God acknowledges he did so;
So Abimelech Gen. xx. 5, 6. when he had taken Sarah to him, pleads for himself he did it in the simplicity of his heart, and God acknowledges he did so;
So also if thy heart be single and sincere, thy intentions right to God, if in all thy actions thou intend his service and Glory, that thy good meaning will derive a goodness into all thy doings, thy whole body will be full of light, all thy actions holy;
So also if thy heart be single and sincere, thy intentions right to God, if in all thy actions thou intend his service and Glory, that thy good meaning will derive a Goodness into all thy doings, thy Whole body will be full of Light, all thy actions holy;
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1. The first shall be this, the lamp of the body is the eye, a good intention a well meaning must enlighten & direct every action to make it not reprovable.
1. The First shall be this, the lamp of the body is the eye, a good intention a well meaning must enlighten & Direct every actium to make it not reprovable.
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5. The remaining part of the text, but if thine eye be evil &c. being but the affirming all the contraries to these of the evil eye, the bad meaning, the intention that is not honest and pure, must needs be prov'd and press'd in pressing of the former part;
5. The remaining part of the text, but if thine eye be evil etc. being but the affirming all the contraries to these of the evil eye, the bad meaning, the intention that is not honest and pure, must needs be proved and pressed in pressing of the former part;
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yet 'tis determined to it's line, 'tis bound to move by plummet, and cannot possibly turn one point aside, not make the smallest crook to meet a nearer knob of earth that stretches up it self to give it soonest rest:
yet it's determined to it's line, it's bound to move by plummet, and cannot possibly turn one point aside, not make the Smallest crook to meet a nearer knob of earth that stretches up it self to give it soonest rest:
but they also are limited, determinantur ad unum, as the Schools speak; their end is set to them, nor do they pick and chuse upon comparative considerations;
but they also Are limited, determinantur ad Unum, as the Schools speak; their end is Set to them, nor do they pick and choose upon comparative considerations;
and therefore Buridan tells us of an Asse that was so justly plac'd between two bottles of hay of so exact and equal sent and goodness, that neither of them being able to determine his appetite to the one more then the other, his inclinations stood divided equally betwixt those equal invitations,
and Therefore Buridan tells us of an Ass that was so justly placed between two bottles of hay of so exact and equal sent and Goodness, that neither of them being able to determine his appetite to the one more then the other, his inclinations stood divided equally betwixt those equal invitations,
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But 'tis not so with man, for as there is as great a difference betwixt his ends as does distinguish Hell from heaven in obedience on one side, and transgression on the other;
But it's not so with man, for as there is as great a difference betwixt his ends as does distinguish Hell from heaven in Obedience on one side, and Transgression on the other;
Now then as for him that can thus chuse his ends, that can direct his intentions either to good or evill, to limit this his freedom to the choice of evill would be most unreasonable;
Now then as for him that can thus choose his ends, that can Direct his intentions either to good or evil, to limit this his freedom to the choice of evil would be most unreasonable;
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God knows 'tis too much so for him to let the lawful delights of his senses according to their degrees and strengths fix and determine much of his intentions;
God knows it's too much so for him to let the lawful delights of his Senses according to their Degrees and strengths fix and determine much of his intentions;
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and did God place an immortal and Angelic Spirit in a man only to make him be a more sagacious brute? But then much more then brutish would it be when as two objects court his choice,
and did God place an immortal and Angelic Spirit in a man only to make him be a more sagacious brutus? But then much more then brutish would it be when as two objects court his choice,
'tis lawful without question by all good humane means to seek to advance my reputation, but he that does endeavor it by his devotions, tho his life be all strictnesses,
it's lawful without question by all good humane means to seek to advance my reputation, but he that does endeavour it by his devotions, though his life be all Strictnesses,
for he that merely in order to his ends does chuse and practise such means, 'tis certain he does love those means no otherwise then as they serve that end,
for he that merely in order to his ends does choose and practise such means, it's certain he does love those means no otherwise then as they serve that end,
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She that abstains from vicious and suspected company, and observes strictest chastity merely to avoid an ill name or worse consequences, does not fear God,
She that abstains from vicious and suspected company, and observes Strictest chastity merely to avoid an ill name or Worse consequences, does not Fear God,
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she's no more chast as to the Religion of it, then she that does abstain from places suspected of diseases, that would spoil her face or do her other injury:
she's no more chaste as to the Religion of it, then she that does abstain from places suspected of diseases, that would spoil her face or do her other injury:
They that make long praiers for a pretence to cover their devouring widows houses, that their opinion of their Religion may palliate some other wickednesses they have;
They that make long Prayers for a pretence to cover their devouring Widows houses, that their opinion of their Religion may palliate Some other Wickednesses they have;
their prayers only pull down woes upon them Matth. 23. They that go to the place of Gods Worship and Service and to the exercises of devotion, intending there to offer up some eyes and thoughts to some object, which their vicious inclinations have service for, their very Religion is Idolatry;
their Prayers only pull down woes upon them Matthew 23. They that go to the place of God's Worship and Service and to the exercises of devotion, intending there to offer up Some eyes and thoughts to Some Object, which their vicious inclinations have service for, their very Religion is Idolatry;
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Now for this intentions may be considered either precisely in order to the end they aime at, without taking in the consideration of the means, by which I must prosecute that end;
Now for this intentions may be considered either precisely in order to the end they aim At, without taking in the consideration of the means, by which I must prosecute that end;
and then considers that 'tis necessary for him to avoid such and such engaging practises, or such and tempting companions, and occasions, and thereupon intends that too:
and then considers that it's necessary for him to avoid such and such engaging practises, or such and tempting Sodales, and occasions, and thereupon intends that too:
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that in religious aims that may be single and pure, I must 1. take heed that neither temporal nor vicious aims do mixe in any degree with my Religion in my thoughts,
that in religious aims that may be single and pure, I must 1. take heed that neither temporal nor vicious aims do mix in any degree with my Religion in my thoughts,
yea 'twere to serve them with the Lords Religion, to make the very worship of my God be the Idolatry of my covetousness, 'tis one of the worst kinds of sacrilege to alienate his own service from him.
yea 'twere to serve them with the lords Religion, to make the very worship of my God be the Idolatry of my covetousness, it's one of the worst Kinds of sacrilege to alienate his own service from him.
So for vice, if the same confessing man acknowledg sadly former loosnesses, or out of a good meaning tell some story to aggravate the vileness of such fault,
So for vice, if the same confessing man acknowledge sadly former loosenesses, or out of a good meaning tell Some story to aggravate the vileness of such fault,
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and doing this before a female auditor makes her pleas'd with the expression of it, and as she begins to like the person for the story, so the contagion spreads,
and doing this before a female auditor makes her pleased with the expression of it, and as she begins to like the person for the story, so the contagion spreads,
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If by aggravating the guilty hainousness of some practices of those that do profess the strictness of Religion, I can guess my doing so will cast a dash upon the profession of Religion it self in the esteem of som that hear me;
If by aggravating the guilty heinousness of Some practices of those that do profess the strictness of Religion, I can guess my doing so will cast a dash upon the profession of Religion it self in the esteem of Some that hear me;
If I foresee my laying open of a false opinion (provided that it be not fundamental as to practise) in a man of pious learning and of reverend esteem, may chance to stagger the beliefs of some that must receive their knowledg from instruction and cannot do it better then from such;
If I foresee my laying open of a false opinion (provided that it be not fundamental as to practise) in a man of pious learning and of reverend esteem, may chance to stagger the beliefs of Some that must receive their knowledge from instruction and cannot do it better then from such;
If by telling a true story intended for the disparagement of vice, I think aspersions may come upon a person (which are not at all necessary for my hearers avoiding of the vice,) yea tho he be mine enemy, the story and my intentions would be much better spar'd.
If by telling a true story intended for the disparagement of vice, I think Aspersions may come upon a person (which Are not At all necessary for my hearers avoiding of the vice,) yea though he be mine enemy, the story and my intentions would be much better spared.
and here I would be plain because I know it is the common plea and ground of most whereby they excuse actions otherwise very blameable by saying that they did it with a good intent:
and Here I would be plain Because I know it is the Common plea and ground of most whereby they excuse actions otherwise very blameable by saying that they did it with a good intent:
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On this score Phineas's zeal is grown a Christian principle (tho the like zeal were blamed by Christ in his disciples) yea and that stretcht now much beyond the original;
On this score Phineas's zeal is grown a Christian principle (though the like zeal were blamed by christ in his Disciples) yea and that stretched now much beyond the original;
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when not upon a visible confest Idolatry, and impudent whoredom, as that in Phineas case, but upon only controverted doubts, or indeed fancied stains in an established happy Church;
when not upon a visible confessed Idolatry, and impudent whoredom, as that in Phinehas case, but upon only controverted doubts, or indeed fancied stains in an established happy Church;
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and if they cannot call for fire from Heaven to purge away the dross, yet they will make the reformation with fire and faggot, prune the worship by cutting up both root and branch: Tantum Religio potuit suadere malorum.
and if they cannot call for fire from Heaven to purge away the dross, yet they will make the Reformation with fire and faggot, prune the worship by cutting up both root and branch: Tantum Religio Potuit suadere malorum.
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So the ends of self-preservation, or which is much worse, preservation of a little wealth or dignity, shall justify perjury and doing things against the conscience:
So the ends of self-preservation, or which is much Worse, preservation of a little wealth or dignity, shall justify perjury and doing things against the conscience:
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for if it do, however the end were good, the intention will be sinful. The reasons clear, because that particular intention do's especially respect and include that particular means;
for if it do, however the end were good, the intention will be sinful. The Reasons clear, Because that particular intention do's especially respect and include that particular means;
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Rom. 3. 5, 6, 7, 8. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) God forbid:
Rom. 3. 5, 6, 7, 8. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who Takes vengeance? (I speak as a man.) God forbid:
why should God thus punish their sins which so tend to his glory (Irecite the objection of some men) or if he do's, is it not injustice in him so to doe? v. 7. For (say they) if the faithfulness,
why should God thus Punish their Sins which so tend to his glory (Irecite the objection of Some men) or if he do's, is it not injustice in him so to do? v. 7. For (say they) if the faithfulness,
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and tended more to his glory by occasion of the Jews sins or infidelity, there will be then no reason why they that are guilty of such sins so much tending to Gods honor should be complained of or proceeded with in judgment;
and tended more to his glory by occasion of the jews Sins or infidelity, there will be then no reason why they that Are guilty of such Sins so much tending to God's honour should be complained of or proceeded with in judgement;
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I may allow my self some arts of thriving, take ways of getting greater gains in my commodities then are fit for others that do not give God so much of their time;
I may allow my self Some arts of thriving, take ways of getting greater gains in my commodities then Are fit for Others that do not give God so much of their time;
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for if Religion to God take away so considerable a part of what I should gain, charity to the poor, hath no reason to have a great share too in what I have;
for if Religion to God take away so considerable a part of what I should gain, charity to the poor, hath no reason to have a great share too in what I have;
yet they cannot be useful to the Religion, or the vertue of the action, nay do they not contribute sin more then their own to the intention? 'Tis a hard question;
yet they cannot be useful to the Religion, or the virtue of the actium, nay do they not contribute since more then their own to the intention? It's a hard question;
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do's not like or chuse that ill for it self, and would not embrace it if it were not drest and varnisht with the adornments and the paint of a well meaning,
do's not like or choose that ill for it self, and would not embrace it if it were not dressed and varnished with the adornments and the paint of a well meaning,
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and hath so harsh a sentence as S. Paul do's thunder out against them, that shall entertain such a doctrine, that truly I do not know what to say to them, that notwithstanding that dare practise it.
and hath so harsh a sentence as S. Paul do's thunder out against them, that shall entertain such a Doctrine, that truly I do not know what to say to them, that notwithstanding that Dare practise it.
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I'am sure the wise man saith Eccles. 34. 20. He that bringeth an offering of the goods of the poor, doth as one that killeth the Son before the Fathers eyes;
I am sure the wise man Says Eccles. 34. 20. He that brings an offering of the goods of the poor, does as one that kills the Son before the Father's eyes;
an offence that to the Father, that hath more then his sons death in it, it strikes him also thro the eyes and would make his own sight his murderers, do's make it to be his torment;
an offence that to the Father, that hath more then his Sons death in it, it strikes him also through the eyes and would make his own sighed his murderers, do's make it to be his torment;
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for where we do endeavor in pursuance of such intentions, and cannot bring them into act there those intentions are in Gods sight as the actions themselvs, he do's so value them,
for where we do endeavour in pursuance of such intentions, and cannot bring them into act there those intentions Are in God's sighed as the actions themselves, he do's so valve them,
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I can mean heartily and intend to the utmost, and by such an art the poor widow, that gave nothing but the expression of the meanest poverty, did yet give more then they that bestow'd treasures,
I can mean heartily and intend to the utmost, and by such an art the poor widow, that gave nothing but the expression of the Meanest poverty, did yet give more then they that bestowed treasures,
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From resurrection to eternity is time enough to reward holy actions, but before that, betwixt death and judgment, the soul shall be rewarded with the blessing of its intentions.
From resurrection to eternity is time enough to reward holy actions, but before that, betwixt death and judgement, the soul shall be rewarded with the blessing of its intentions.
Whether you eat or drink or whatsoever you do, do all to the glory of God, saith S. Paul 1 Cor. 10. 31. Every therefore the most common action may be intended to Gods glory, and then 'tis sanctified.
Whither you eat or drink or whatsoever you do, do all to the glory of God, Says S. Paul 1 Cor. 10. 31. Every Therefore the most Common actium may be intended to God's glory, and then it's sanctified.
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If I am weary of my work e're night, what shall I be of everlastingness of torment? If little thirsty heats and drops of sweat offend me, what will unquenchable feavors,
If I am weary of my work ever night, what shall I be of everlastingness of torment? If little thirsty heats and drops of sweat offend me, what will unquenchable favors,
and what a lake of brimstone? And think again upon the mercies of thy God, who offers thee at the rate of easier endeavors the food that lasteth to eternal life;
and what a lake of brimstone? And think again upon the Mercies of thy God, who offers thee At the rate of Easier endeavors the food that lasteth to Eternal life;
and make no doubt if nothing do interpose to spoil these instances, that thou art serving God in all of these, that thy most secular actions are thus make spiritual imploiments by being dedicated so to God undertaken in his fear,
and make no doubt if nothing do interpose to spoil these instances, that thou art serving God in all of these, that thy most secular actions Are thus make spiritual employments by being dedicated so to God undertaken in his Fear,
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when it is don by putting good intentions into them, by good thoughts and ejaculations engaging God along in them? But the last words do urge an application which I promised in one word.
when it is dONE by putting good intentions into them, by good thoughts and ejaculations engaging God along in them? But the last words do urge an application which I promised in one word.
Unhappy I that when with such intentions I practise duty, I lose the pleasures or the profits of the sins I might have practis'd every jot as innocently,
Unhappy I that when with such intentions I practise duty, I loose the pleasures or the profits of the Sins I might have practised every jot as innocently,
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then in one word what is their doom, who do by evil means intend to compass evil ends, whose intentions are intirely singly wicked, that design only the plesures or the profits of iniquity, that level directly at sin both all the way and at the mark too, whose aimes and whose contrivances are wickedness, thy purpose such an evil action,
then in one word what is their doom, who do by evil means intend to compass evil ends, whose intentions Are entirely singly wicked, that Design only the pleasures or the profits of iniquity, that level directly At since both all the Way and At the mark too, whose aims and whose contrivances Are wickedness, thy purpose such an evil actium,
If the light that is in thee be darkness, how great is that darkness? The Sinner notwithstanding all his pomp of shine and splendor, that he thinks himself cloth'd with, drest up with guilded profits or with a glory of pleasures;
If the Light that is in thee be darkness, how great is that darkness? The Sinner notwithstanding all his pomp of shine and splendour, that he thinks himself clothed with, dressed up with Guilded profits or with a glory of pleasures;
and the illuminations of thy Holy Spirit, let these thy methods shine powerfully upon our souls to scatter all the clouds and mists that dwell upon our hearts;
and the illuminations of thy Holy Spirit, let these thy methods shine powerfully upon our Souls to scatter all the Clouds and mists that dwell upon our hearts;
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nor any poor low ends of little pleasure or of profit rob the actions of our callings or recreations of that Religion, which a good intention may put into them:
nor any poor low ends of little pleasure or of profit rob the actions of our callings or recreations of that Religion, which a good intention may put into them:
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And do thou prevent us in all our doings with thy most gracious favor, and further them with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy holy name,
And do thou prevent us in all our doings with thy most gracious favour, and further them with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy holy name,
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and indeed 'tis but proper, that it should have that most excellent quality of light still to communicate it self without decay, to pour out fresh streams every moment,
and indeed it's but proper, that it should have that most excellent quality of Light still to communicate it self without decay, to pour out fresh streams every moment,
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tho not so general, is Conscience; that Eye of the mind in order to practice, from which alone and nothing else in matters of Religion the actions have all their direction and guidance;
though not so general, is Conscience; that Eye of the mind in order to practice, from which alone and nothing Else in matters of Religion the actions have all their direction and guidance;
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And that I may now for all say, without discussing every minute particular Analogy, 'tis for this that the expressions of blindness of mind, understanding darkened, and sins being call'd darkness; and on the contrary holiness light, and the Eye of the understanding enlightened, are so frequent in the Scripture, to let us see the whole comparison is good.
And that I may now for all say, without discussing every minute particular Analogy, it's for this that the expressions of blindness of mind, understanding darkened, and Sins being called darkness; and on the contrary holiness Light, and the Eye of the understanding enlightened, Are so frequent in the Scripture, to let us see the Whole comparison is good.
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For to declare to you that the Conscience may be properly set out by the Analogy of an eye, I need but tell you this eye of the mind is in the little world the frame of man, the true deputy and Vicegerent of that universal and all seeing eye of Providence and inspection:
For to declare to you that the Conscience may be properly Set out by the Analogy of an eye, I need but tell you this eye of the mind is in the little world the frame of man, the true deputy and Vicegerent of that universal and all seeing eye of Providence and inspection:
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And Conscience also is the under-Eye of Providence in man, it prescribes to all our actions, it leads the will that potentia caeca, and gives directions to all that man attemts or do's in matter of Religion.
And Conscience also is the under-Eye of Providence in man, it prescribes to all our actions, it leads the will that potentia caeca, and gives directions to all that man attempts or do's in matter of Religion.
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Yea where there was no law to give direction, the eye of Conscience looking o're the frame of man, a creature reasonable in his making, could strait see a necessity of doing things agreable to right reason;
Yea where there was no law to give direction, the eye of Conscience looking over the frame of man, a creature reasonable in his making, could strait see a necessity of doing things agreeable to right reason;
as well as of the flesh: (and more indeed that being the better part) and easily could gather hence, that man was not to serve his lower brutish part the body,
as well as of the Flesh: (and more indeed that being the better part) and Easily could gather hence, that man was not to serve his lower brutish part the body,
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Rom. 2. 14, 15. When the Gentiles that have not the Law, do by nature the things contained in the Law, they having not the Law, are a Law unto themselves, which shew the work of the Law written on their hearts, their Conscience bearing them witness.
Rom. 2. 14, 15. When the Gentiles that have not the Law, do by nature the things contained in the Law, they having not the Law, Are a Law unto themselves, which show the work of the Law written on their hearts, their Conscience bearing them witness.
and Law as the Jews had, yet from the dictats of their reason, and the notions of good and evil implanted in them, their conscience did oblige them unto the performance of such things as the Law required,
and Law as the jews had, yet from the dictates of their reason, and the notions of good and evil implanted in them, their conscience did oblige them unto the performance of such things as the Law required,
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and upon such performance or omission without any other Law did either excuse them, as men that did not culpably wander out of those paths, which the light and Eye that God had planted in them, did direct them in;
and upon such performance or omission without any other Law did either excuse them, as men that did not culpably wander out of those paths, which the Light and Eye that God had planted in them, did Direct them in;
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So Rom. 5. 13, 14. For until the Law sin was in the world, but sin is not imputed where there is no Law, Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgressions.
So Rom. 5. 13, 14. For until the Law since was in the world, but since is not imputed where there is no Law, Nevertheless death reigned from Adam to Moses even over them that had not sinned After the similitude of Adams transgressions.
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First after Adams time till Moses before the giving of the Law men fin'd, and tho it be true that sin is not charg'd to punishment but where there is a Law to forbid it under that penalty,
First After Adams time till Moses before the giving of the Law men fined, and though it be true that since is not charged to punishment but where there is a Law to forbid it under that penalty,
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but died because they had sinn'd against the laws of their nature, the principles of duty that were put into their making, which Conscience prest upon their practise and whose guidance they would not follow, they pull'd death upon themselvs in the errors of their waies.
but died Because they had sinned against the laws of their nature, the principles of duty that were put into their making, which Conscience pressed upon their practice and whose guidance they would not follow, they pulled death upon themselves in the errors of their ways.
an inundation of waters overspread it, when sin had once don so, and iniquity against the dictates of conscience struck all the world at once with death, except eight persons.
an inundation of waters overspread it, when since had once dONE so, and iniquity against the dictates of conscience struck all the world At once with death, except eight Persons.
and to this I shall apply our Saviors discourse dividing not the Text but Conscience, and in the several members verifying what our Savior he reaffirms.
and to this I shall apply our Saviors discourse dividing not the Text but Conscience, and in the several members verifying what our Saviour he reaffirm.
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so first as it answers to the single Eye, it denotes the pure Conscience the enlightned Eye of the mind as S. Paul calls it, that is a truly well inform'd Conscience, a Conscience that judges according to its rule:
so First as it answers to the single Eye, it denotes the pure Conscience the enlightened Eye of the mind as S. Paul calls it, that is a truly well informed Conscience, a Conscience that judges according to its Rule:
And this either First wholly so, and then 'tis reprobate sense, such as that of them that call good evil and evil good, from which men are stil'd NONLATINALPHABET 1 Tim. 4. 2. or NONLATINALPHABET, that is NONLATINALPHABET, saith Phavorinus, Rom. 1. 31. Or secondly but in part,
And this either First wholly so, and then it's Reprobate sense, such as that of them that call good evil and evil good, from which men Are Styled 1 Tim. 4. 2. or, that is, Says Phavorinus, Rom. 1. 31. Or secondly but in part,
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and then 'tis either first an erring conscience, or secondly a doubtful conscience, or thirdly a scrupulous conscience, to which also several others will fall in.
and then it's either First an erring conscience, or secondly a doubtful conscience, or Thirdly a scrupulous conscience, to which also several Others will fallen in.
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and in so doing either excuse or accuse Rom. 2. 15. Now tho conscience in the other former respect hath indeed the greater influence upon our practise,
and in so doing either excuse or accuse Rom. 2. 15. Now though conscience in the other former respect hath indeed the greater influence upon our practice,
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and so it do's indeed as light do's signify joy and gladness, and so it often do's in Scripture Psalm 4. 6, 7. And truly the applauds of an honest undeceiving heart, that is conscious to it self of cordial endeavors after good,
and so it do's indeed as Light do's signify joy and gladness, and so it often do's in Scripture Psalm 4. 6, 7. And truly the applauds of an honest undeceiving heart, that is conscious to it self of cordial endeavors After good,
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and knows it neither had ill ends nor ill means, they shed comforts beyond all that the earth can give, they shed the peace of God that passeth understanding.
and knows it neither had ill ends nor ill means, they shed comforts beyond all that the earth can give, they shed the peace of God that passes understanding.
If my condition be low pressing adversity, yet if my conscience assure me 'tis not my fault that threw me down into it, my sin did not put out the light of Gods candle of prosperity that before shone about me;
If my condition be low pressing adversity, yet if my conscience assure me it's not my fault that threw me down into it, my since did not put out the Light of God's candle of Prosperity that before shone about me;
therefore I was thrown down with them into deep affliction, here my conscience assures me I am in a case which S. James bids me count all joy Jam. 1. 2. and which our Savior do's call blessed Matth. 5. 11. S. Peter tells me:
Therefore I was thrown down with them into deep affliction, Here my conscience assures me I am in a case which S. James bids me count all joy Jam. 1. 2. and which our Saviour do's call blessed Matthew 5. 11. S. Peter tells me:
If ye be reproched for the name of Christ (and 'tis so for all duty) happy are ye; for the spirit of Glory and of God resteth on you, 1 Pet. 14. 14. What if I be in the place of Dragons, my conscience do's assure me 'twas my duty not guilt did put me there, that is, God brought me thither,
If you be reproached for the name of christ (and it's so for all duty) happy Are you; for the Spirit of Glory and of God rests on you, 1 Pet. 14. 14. What if I be in the place of Dragons, my conscience do's assure me 'twas my duty not guilt did put me there, that is, God brought me thither,
What can I want while I have a continual feast, for so'is a good conscience? It is not in the power of words to express the happiness of this blisful state.
What can I want while I have a continual feast, for so'is a good conscience? It is not in the power of words to express the happiness of this blissful state.
It is the peace of God which passeth all understanding Phil. 4. 7. and tho felicity seems to be measur'd by our perception of it, here we are happy beyond the scanty limits of our narrow apprehensions, do not take in the beatific object,
It is the peace of God which passes all understanding Philip 4. 7. and tho felicity seems to be measured by our perception of it, Here we Are happy beyond the scanty Limits of our narrow apprehensions, do not take in the beatific Object,
This is an evil eye indeed that entertains it self with the terrors of utter darkness in their own shapes, that sees nothing but feinds, those spirits of the dark; nor will see any other.
This is an evil eye indeed that entertains it self with the terrors of utter darkness in their own shapes, that sees nothing but fiend, those spirits of the dark; nor will see any other.
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Some little beginnings of it would be mercies to most men, the danger now a daies is in the insensibleness of conscience, the heart that never do's accuse of its commissions in earnest,
some little beginnings of it would be Mercies to most men, the danger now a days is in the insensibleness of conscience, the heart that never do's accuse of its commissions in earnest,
yet when they heard it thunder, their guilt did strike them like the thunder-bolts, their souls did faint as it were the voice of God pronouncing wrath to their iniquities,
yet when they herd it thunder, their guilt did strike them like the thunderbolts, their Souls did faint as it were the voice of God pronouncing wrath to their iniquities,
and have imbib'd the doctrine of Devils, who with his institution, have receiv'd his flames, whose consciences are fear'd, that feel no stripes from their commissions,
and have imbibed the Doctrine of Devils, who with his Institution, have received his flames, whose Consciences Are feared, that feel no stripes from their commissions,
but tho it be that weak and tender part the eye, yet is this without feeling under that which the whole body cannot stand under, nothing but pillars can support.
but though it be that weak and tender part the eye, yet is this without feeling under that which the Whole body cannot stand under, nothing but pillars can support.
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The characters of such a conscience, and its dark consequence (to fit it to my text,) are given by S. Paul Eph. 4. 18, 19. You see here a blind heart like an evil eye creates a darkness such as makes them aliens to the life of God;
The characters of such a conscience, and its dark consequence (to fit it to my text,) Are given by S. Paul Ephesians 4. 18, 19. You see Here a blind heart like an evil eye creates a darkness such as makes them aliens to the life of God;
for indeed they lead the life of feinds the inhabitants of darkness, and they do quickly grow to an estate past feeling, and then they commit evil with greediness.
for indeed they led the life of fiend the inhabitants of darkness, and they do quickly grow to an estate past feeling, and then they commit evil with greediness.
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And indeed 'twere very easy for me to shew how this do's grow by deading the tenderness of conscience at the first, by fortifying against its checks and pricks, by seeking little excuses to allay and palliate the sores, either Christ do's not mean so strictly;
And indeed 'twere very easy for me to show how this do's grow by deading the tenderness of conscience At the First, by fortifying against its Checks and pricks, by seeking little excuses to allay and palliate the sores, either christ do's not mean so strictly;
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And so, I told you, as it answers to the single eye, so it denotes the pure Conscience, the enlightened eye of the mind, that is, a truly well inform'd conscience, a conscience that judges according to its rule.
And so, I told you, as it answers to the single eye, so it denotes the pure Conscience, the enlightened eye of the mind, that is, a truly well informed conscience, a conscience that judges according to its Rule.
And to this I must (what I promised) tell you first, What is the entire Rule of conscience, that so we may know when conscience do's inform us truly this we must do, that not.
And to this I must (what I promised) tell you First, What is the entire Rule of conscience, that so we may know when conscience do's inform us truly this we must do, that not.
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First 'tis certain that the Law of God in force (as all the law of Christ is to us Christians, particularly that of these Chapters that contain Christs sermon on the Mount, Repentance, self-denial, Charity, forgiving injuries, humility &c.) is a rule of conscience.
First it's certain that the Law of God in force (as all the law of christ is to us Christians, particularly that of these Chapters that contain Christ sermon on the Mount, Repentance, self-denial, Charity, forgiving injuries, humility etc.) is a Rule of conscience.
And here I will suppose that I do not speak to Antinomians, and that I need not to prove that we are oblig'd to do what God by his commands has enjoin'd,
And Here I will suppose that I do not speak to Antinomians, and that I need not to prove that we Are obliged to do what God by his commands has enjoined,
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but unless there were guilt in the neglect of active obedience, it would be very unjust to enforce passive, especially when 'tis plain that all the Apostles arguings Rom. 13. do prove an obligation to active duty. 1. Because the Magistrate hath Commission from God;
but unless there were guilt in the neglect of active Obedience, it would be very unjust to enforce passive, especially when it's plain that all the Apostles arguings Rom. 13. doe prove an obligation to active duty. 1. Because the Magistrate hath Commission from God;
and therefore he that will not yeild active obedience to their lawful constitutions, will not obey the Lords commission v. 2. and then 4. he is the minister of God, his officer;
and Therefore he that will not yield active Obedience to their lawful constitutions, will not obey the lords commission v. 2. and then 4. he is the minister of God, his officer;
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and he that do's refuse obedience to those Constitutions of an officer, which his superior hath impower'd him to make, he do's refuse it to that Superior.
and he that do's refuse Obedience to those Constitutions of an officer, which his superior hath Empowered him to make, he do's refuse it to that Superior.
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And in some other Nations, as in Denmark for example, no child of any second Wife hath any right, according to the example of Abraham: yet all these several waies of right are one as just as another,
And in Some other nations, as in Denmark for Exampl, no child of any second Wife hath any right, according to the Exampl of Abraham: yet all these several ways of right Are one as just as Another,
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for otherwise how can it be a sin against my conscience to take that from thee, which neither thou nor any man else hath a right in conscience to? Such human laws therefore do oblige the Conscience,
for otherwise how can it be a since against my conscience to take that from thee, which neither thou nor any man Else hath a right in conscience to? Such human laws Therefore do oblige the Conscience,
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if yet by doing any of them, or by not doing, I see others will be ensnared in sin, I am bound in conscience to avoid either such actions or omissions. 1 Cor. 8. from v. 8. Rom. 14.
if yet by doing any of them, or by not doing, I see Others will be Ensnared in since, I am bound in conscience to avoid either such actions or omissions. 1 Cor. 8. from v. 8. Rom. 14.
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and so the law of Christ, and the just laws of our just Governors (which that we should submit too, is the will of God saith S. Peter ) and the law of scandal are the full and entire rule of conscience.
and so the law of christ, and the just laws of our just Governors (which that we should submit too, is the will of God Says S. Peter) and the law of scandal Are the full and entire Rule of conscience.
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that must needs be a good life, which is regulated by a good conscience, because all good life is call'd by the name of a good conscience 1 Tim. 1. 19. This was S. Pauls whole charge to Timothy holding faith and a good conscience, there's the belief and duty that's the whole.
that must needs be a good life, which is regulated by a good conscience, Because all good life is called by the name of a good conscience 1 Tim. 1. 19. This was S. Paul's Whole charge to Timothy holding faith and a good conscience, there's the belief and duty that's the Whole.
So 1 Pet. 3. 16. a good conscience is explain'd by a good Conversation in Christ, and plainer yet Heb. 13. 18. We trust we have a good conscience willing in all things to live honestly.
So 1 Pet. 3. 16. a good conscience is explained by a good Conversation in christ, and plainer yet Hebrew 13. 18. We trust we have a good conscience willing in all things to live honestly.
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This also was the sum of all S. Paul himself endeavored after Acts 24. 16. And herein do I exercise my self to have alwaies a conscience void of offence towards God and towards man.
This also was the sum of all S. Paul himself endeavoured After Acts 24. 16. And herein do I exercise my self to have always a conscience void of offence towards God and towards man.
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and will a man have humor give the Law to Gods Vicegerent, or vain imaginations rule NONLATINALPHABET that God within us, as the ancients call'd it, set fancy on the Throne?
and will a man have humour give the Law to God's Vicegerent, or vain Imaginations Rule that God within us, as the ancients called it, Set fancy on the Throne?
and at so little rates they value the salvation of that soul, which Christ thought worth his bloud, that for their meat or drink, as S. Paul words it, they will let their Brother perish,
and At so little rates they valve the salvation of that soul, which christ Thought worth his blood, that for their meat or drink, as S. Paul words it, they will let their Brother perish,
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for whom Christ died, do actions for their interest or security under a close and secret sense of their own, which being not understood by other weaker souls that look on their example with some Reverence, they are led to sin and to perdition.
for whom christ died, do actions for their Interest or security under a close and secret sense of their own, which being not understood by other Weaker Souls that look on their Exampl with Some reverence, they Are led to since and to perdition.
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We read in Scripture, of men given up to a reprobate mind or sense, Rom. 1. 28. and to every good Work reprobate Tim. 1. 16. men who against all the checks of conscience,
We read in Scripture, of men given up to a Reprobate mind or sense, Rom. 1. 28. and to every good Work Reprobate Tim. 1. 16. men who against all the Checks of conscience,
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and in despite of all its oppositions have chosen and pursued forbidden interests and pleasures so long, till custome of them hath made them a part not only of their family but themselves:
and in despite of all its oppositions have chosen and pursued forbidden interests and pleasures so long, till custom of them hath made them a part not only of their family but themselves:
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and as pleasures are especially saith Aristotle, corruptive of principles, from the absolute necessity they have conceived of them they think them little sins,
and as pleasures Are especially Says Aristotle, corruptive of principles, from the absolute necessity they have conceived of them they think them little Sins,
'Tis the Apostles asseveration, and it is justified by every daies unhappy experience, that evil men and seducers wax worse and worse, deceiving and being deceiv'd 2 Tim. 3. 13. Habits of ill emprove gradually as those of vertue;
It's the Apostles asseveration, and it is justified by every days unhappy experience, that evil men and seducers wax Worse and Worse, deceiving and being deceived 2 Tim. 3. 13. Habits of ill improve gradually as those of virtue;
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only with this difference, that the grouth is more suddain and prosperous: like that of weeds and noxious plants in respect of those which are medicinal.
only with this difference, that the grouth is more sudden and prosperous: like that of weeds and noxious plants in respect of those which Are medicinal.
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and loudly saies there neither is or can be one. Conscience gall'd with perpetual ill usage contracts a callows hardness, and becomes utterly insensible;
and loudly Says there neither is or can be one. Conscience galled with perpetual ill usage contracts a callows hardness, and becomes utterly insensible;
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and in the suburbs of eternal darkness, shed thy light in our hearts we beseech thee and by the Illuminations of thy Holy Spirit give us enlightned minds, and sanctified wills and affections.
and in the suburbs of Eternal darkness, shed thy Light in our hearts we beseech thee and by the Illuminations of thy Holy Spirit give us enlightened minds, and sanctified wills and affections.
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Furnish we beseech thee then this thy commissioner within us with all qualifications necessary for thy offices, endue it with the knowledg of all thy will, that we may have a right judgment in all things,
Furnish we beseech thee then this thy commissioner within us with all qualifications necessary for thy Offices, endue it with the knowledge of all thy will, that we may have a right judgement in all things,
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and then endue us with obsequious hearts, that may be alwaies ready to obey the dictats of our consciences, willing to live piously and honestly in all things, exercising our selves alwaies in this to have a conscience void of offence both towards God and towards man,
and then endue us with obsequious hearts, that may be always ready to obey the dictates of our Consciences, willing to live piously and honestly in all things, exercising our selves always in this to have a conscience void of offence both towards God and towards man,
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2. An erring conscience, a conscience that gives false information of duty, that either tells me I may or I must do that which either Gods Law or some Law in force upon me tells me I must not do;
2. an erring conscience, a conscience that gives false information of duty, that either tells me I may or I must do that which either God's Law or Some Law in force upon me tells me I must not do;
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like such lights that were so plac'd between the rocks as to guide the mariner into a shipwrack, to make it necessary for him to be dasht against the one or the other, is most certain: for so it is here.
like such lights that were so placed between the Rocks as to guide the mariner into a shipwreck, to make it necessary for him to be dashed against the one or the other, is most certain: for so it is Here.
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when God's Law, or that which is any way his duty do's require the contrary; for if he do according to the Law of God, he acts against his conscience, and so sins;
when God's Law, or that which is any Way his duty do's require the contrary; for if he do according to the Law of God, he acts against his conscience, and so Sins;
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and that to such an height, that he whose example wrought with him to eat against the perswasion of his mind, destroyeth the man v. 15. Destroy not him with thy meat for whom Christ died;
and that to such an height, that he whose Exampl wrought with him to eat against the persuasion of his mind, Destroyeth the man v. 15. Destroy not him with thy meat for whom christ died;
2. That God hath plac'd the conscience in us as the only next and immediate rule of all our actions, according to which they are to be directed, which if they be not, they are faulty,
2. That God hath placed the conscience in us as the only next and immediate Rule of all our actions, according to which they Are to be directed, which if they be not, they Are faulty,
when it saies Rom. 14. 23. Whatsoever is not of faith is sin, that is to say, whatsoever is contrary to the perswasion of lawfulness, that is in other words contrary to conscience, is sin;
when it Says Rom. 14. 23. Whatsoever is not of faith is since, that is to say, whatsoever is contrary to the persuasion of lawfulness, that is in other words contrary to conscience, is since;
for we are so far honest hearted lovers of God, as we embrace that which our hearts are really possest is his service and our duty, and hate the contrary;
for we Are so Far honest hearted lovers of God, as we embrace that which our hearts Are really possessed is his service and our duty, and hate the contrary;
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conscience being nothing but the persuasion that this is duty, which if we go against 'tis sure we like and follow that which in our thoughts is vicious and wicked;
conscience being nothing but the persuasion that this is duty, which if we go against it's sure we like and follow that which in our thoughts is vicious and wicked;
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That which is strait is indeed said to be index sui & obliqui, and having justified its own rectitude, becomes qualified to be a test of right and wrong in others.
That which is strait is indeed said to be index sui & obliqui, and having justified its own rectitude, becomes qualified to be a test of right and wrong in Others.
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if he do not know what God's word do's require, how can he follow it against that which his conscience tells him God requires? And it is certain if the man should suspend his action,
if he do not know what God's word do's require, how can he follow it against that which his conscience tells him God requires? And it is certain if the man should suspend his actium,
and have not reason to act according to his erring conscience, he never can have reason to act according to a conscience well-inform'd, not when it tells him God is to be lov'd;
and have not reason to act according to his erring conscience, he never can have reason to act according to a conscience well-informed, not when it tells him God is to be loved;
Scripture will furnish me with several examples and proofs of this, and 'tis a doctrine worth the taking notice of, it having prov'd to so many persons a plea for actions otherwise abominable;
Scripture will furnish me with several Examples and proofs of this, and it's a Doctrine worth the taking notice of, it having proved to so many Persons a plea for actions otherwise abominable;
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Our Savior John 16. 2. foretells to his Disciples, they shall put you out of their Synagogues yea the time will come that whosoever killeth you will think that he doth God service, NONLATINALPHABET, that he do's offer God an oblation or worship;
Our Saviour John 16. 2. foretells to his Disciples, they shall put you out of their Synagogues yea the time will come that whosoever kills you will think that he does God service,, that he do's offer God an oblation or worship;
See here a conscience bravely glos'd, when the error look'd like Religion and Attonement, (a color not at all strange to our daies in such another case,) and yet these Jews that did so (for of them he speaks) were given up to the direst punishments that ever any nation did groan under.
See Here a conscience bravely glozed, when the error looked like Religion and Atonement, (a colour not At all strange to our days in such Another case,) and yet these jews that did so (for of them he speaks) were given up to the direst punishments that ever any Nation did groan under.
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as that which is commanded them by God, and so in their way and heart zealous to have God obeied, only for want of knowledg they are mistaken in their zeal.
as that which is commanded them by God, and so in their Way and heart zealous to have God obeyed, only for want of knowledge they Are mistaken in their zeal.
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Nor was this S. Pauls heat against that persecuting nation, but that Apostle do's more plainly yet and home to our matter say of himself, Acts 23. 1. I have liv'd in all good conscience before God until this day:
Nor was this S. Paul's heat against that persecuting Nation, but that Apostle do's more plainly yet and home to our matter say of himself, Acts 23. 1. I have lived in all good conscience before God until this day:
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I have all my life long, even when I was a defender of the Mosaical Law against Christ's reformation, acted sincerely and uprightly according to my conscience:
I have all my life long, even when I was a defender of the Mosaical Law against Christ's Reformation, acted sincerely and uprightly according to my conscience:
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whom I have obeied sincerely all my time, even when thro ignorance I persecuted the Christian faith, doing according to the dictate of my conscience,
whom I have obeyed sincerely all my time, even when through ignorance I persecuted the Christian faith, doing according to the dictate of my conscience,
And now if conscience will excuse, there was enough of that, a good conscience and a pure conscience; and will his fiery persecutions n•w by vertue of his conscience be Christned holy zeal, shall the pure conscience make his bloudy hands to be undefil'd? Oh no:
And now if conscience will excuse, there was enough of that, a good conscience and a pure conscience; and will his fiery persecutions n•w by virtue of his conscience be Christened holy zeal, shall the pure conscience make his bloody hands to be undefiled? O no:
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'twas Blasphemy, and injury, and persecution, for all 'twas conscience, 1 Tim. 1. 13. I was before a blasphemer, &c. and notwithstanding I did it all in the uprightness and sincerity of my heart, I am the chief of sinners, v. 15. And let us not suppose these aggravations were laid on by S. Paul upon himself because of his unbelief, that that was the only thing that gave guilt to his actions,
'twas Blasphemy, and injury, and persecution, for all 'twas conscience, 1 Tim. 1. 13. I was before a blasphemer, etc. and notwithstanding I did it all in the uprightness and sincerity of my heart, I am the chief of Sinners, v. 15. And let us not suppose these aggravations were laid on by S. Paul upon himself Because of his unbelief, that that was the only thing that gave guilt to his actions,
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For on the contrary S. Paul do's bring his unbelief not as the Aggravation, but the Apology of his crimes, he pleads that for himself v. 13. and he finds another occasion for God's remitting him not from his conscience, which might alleviate the faults,
For on the contrary S. Paul do's bring his unbelief not as the Aggravation, but the Apology of his crimes, he pleads that for himself v. 13. and he finds Another occasion for God's remitting him not from his conscience, which might alleviate the Faults,
but by his being by the horror of his sins a greater instance of God's wonderful grace in forgiving, v. 16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering,
but by his being by the horror of his Sins a greater instance of God's wondered grace in forgiving, v. 16. Howbeit for this cause I obtained mercy, that in me First jesus christ might show forth all long-suffering,
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And will it now be fit, my Brethren, with this of S. Paul, who notwithstanding such true pleas of conscience is forc'd to seek out for such motives of forgiveness,
And will it now be fit, my Brothers, with this of S. Paul, who notwithstanding such true pleasant of conscience is forced to seek out for such motives of forgiveness,
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and plead hard ignorance and unbelief, and yet confess himself the cheif of sinners, with this I say to parallel some actions of our daies, that under the pretence of conscience (which too hath no Law,
and plead hard ignorance and unbelief, and yet confess himself the chief of Sinners, with this I say to parallel Some actions of our days, that under the pretence of conscience (which too hath no Law,
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as that of S. Paul had, tho then outdated) will justify forbidden actions even against repentance, men will not ask forgiveness where they can pretend conscience:
as that of S. Paul had, though then outdated) will justify forbidden actions even against Repentance, men will not ask forgiveness where they can pretend conscience:
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I could instance in a strange particular of one of my remembrance, and my knowledg of the person and the story sufficiently notorious, who because the Papists believing that to be Christ, which indeed is bread, worship it,
I could instance in a strange particular of one of my remembrance, and my knowledge of the person and the story sufficiently notorious, who Because the Papists believing that to be christ, which indeed is bred, worship it,
therefore thought in his conscience all kneeling at the Sacrament Idolatry, and to that error adding the command Deut. 13. 6, 7, 8, 9. cut off his brother's and his mother's head:
Therefore Thought in his conscience all kneeling At the Sacrament Idolatry, and to that error adding the command Deuteronomy 13. 6, 7, 8, 9. Cut off his Brother's and his mother's head:
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and of this resolute fury the Zealots of our neighbor country of Scotland have made many recent instances in their reviv'd Ravilliacs. See the sad issue of an erring conscience,
and of this resolute fury the Zealots of our neighbour country of Scotland have made many recent instances in their revived Ravilliacs. See the sad issue of an erring conscience,
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and at once cutting off the whole line of those progenitors, that can derive their race from Christ, a fairer stem and pedigree than most can shew. But alas!
and At once cutting off the Whole line of those progenitors, that can derive their raze from christ, a Fairer stem and pedigree than most can show. But alas!
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an action whose horror feinds would startle at, such a perswasion do's make meritorious, and yet God knows, that erring consciences have brought the Parent of a Nation (a thing of much direr guilt) to the same state;
an actium whose horror fiend would startle At, such a persuasion do's make meritorious, and yet God knows, that erring Consciences have brought the Parent of a nation (a thing of much direr guilt) to the same state;
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and yet that conscience must be admitted an excuse, when God knows jealousies and suspicions have bin all the ground and all the rule for their determinations of conscience,
and yet that conscience must be admitted an excuse, when God knows jealousies and suspicions have been all the ground and all the Rule for their determinations of conscience,
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When against all Laws both of God and man, all ties sacred and civil, obligations of oaths and duties, that it may be impossible to plead ignorance, men yet will act under the banner of such a thin conscience, that never could produce any Law of God for its direction or its quiet, and yet think themselves secure.
When against all Laws both of God and man, all ties sacred and civil, obligations of Oaths and duties, that it may be impossible to plead ignorance, men yet will act under the banner of such a thin conscience, that never could produce any Law of God for its direction or its quiet, and yet think themselves secure.
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And now 'tis to no purpose to observe, that when perjury and sacriledg and breach of almost every Commandment in the Decalogue shall not only become tolerable,
And now it's to no purpose to observe, that when perjury and sacrilege and breach of almost every Commandment in the Decalogue shall not only become tolerable,
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and then to quicken men into schisms, and all uncharitable separations and factions, withdrawing them from the obedience of them that have the spiritual rule over them, not at all submitting themselves to them, who by Gods appointment watch over their souls, but rather flying in their faces, at once with open disobedience, loud reproches, bitter censures, and severe condemnations.
and then to quicken men into schisms, and all uncharitable separations and factions, withdrawing them from the Obedience of them that have the spiritual Rule over them, not At all submitting themselves to them, who by God's appointment watch over their Souls, but rather flying in their faces, At once with open disobedience, loud Reproaches, bitter censures, and severe condemnations.
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my Brethren, if we shall grant that these opinions really possess their souls, and that in the uprightness of their heart they did pursue them, that neither interest nor faction,
my Brothers, if we shall grant that these opinions really possess their Souls, and that in the uprightness of their heart they did pursue them, that neither Interest nor faction,
and if there be no other Law to warrant actions, the conscience is so far from being able to justify them, that while it errs, it but entangles a man in the necessity of sinning, leads him into such Labyrinths of guilt, that whatever he do's, he offends:
and if there be no other Law to warrant actions, the conscience is so Far from being able to justify them, that while it errs, it but entangles a man in the necessity of sinning, leads him into such Labyrinths of guilt, that whatever he do's, he offends:
and upbraideth not, c. 1. 5. and our Savior has promis'd, that he will give his Holy Spirit to them that ask him, Luke 11. 13. whose office, we know, is to lead us into all truth, John 16. 13.
and upbraideth not, c. 1. 5. and our Saviour has promised, that he will give his Holy Spirit to them that ask him, Lycia 11. 13. whose office, we know, is to led us into all truth, John 16. 13.
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The second means will be, not to be wanting to our selves, not to shut our eies against, or resist the truth, Acts 28. 27. 2 Tim. 3. 8. nor by a wretchless unconcerndness take up with slight appearances,
The second means will be, not to be wanting to our selves, not to shut our eyes against, or resist the truth, Acts 28. 27. 2 Tim. 3. 8. nor by a wretchless unconcerndness take up with slight appearances,
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and he had told him so, and upon that he saies, he took her to him in the integrity of his heart, his conscience reasonably well-inform'd telling him that he might do it;
and he had told him so, and upon that he Says, he took her to him in the integrity of his heart, his conscience reasonably well-informed telling him that he might do it;
and receive a vulgar error for a sacred revelation, and having mens persons in admiration, Jude 16. believe as doctrines the devices or commandments of men, Matt. 15. 9. not to consider what this celebrated Teacher,
and receive a Vulgar error for a sacred Revelation, and having men's Persons in admiration, U^de 16. believe as doctrines the devices or Commandments of men, Matt. 15. 9. not to Consider what this celebrated Teacher,
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For in this case it is most true, There is one Law-giver, who can save and destroy, James 4. 12. and if sin be the transgression of a law, 1 John 3. 4. it inevitably follows, that where no law is, there is no transgression, Rom. 4. 15. And yet 'tis strange to see,
For in this case it is most true, There is one Lawgiver, who can save and destroy, James 4. 12. and if since be the Transgression of a law, 1 John 3. 4. it inevitably follows, that where no law is, there is no Transgression, Rom. 4. 15. And yet it's strange to see,
If I have search't to my utmost, and so offend out of an ignorance I could not overcome, it is the constant doctrine of all, that the mercy of our God by the tenure of the Gospel will not impute the error to a person otherwise of holy life:
If I have searched to my utmost, and so offend out of an ignorance I could not overcome, it is the constant Doctrine of all, that the mercy of our God by the tenure of the Gospel will not impute the error to a person otherwise of holy life:
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but if there was a means of knowing, that either heat, or any other thing did hurry me from a sufficient consideration thereof, according to my means so is my sin.
but if there was a means of knowing, that either heat, or any other thing did hurry me from a sufficient consideration thereof, according to my means so is my since.
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he determin'd too speedily, his desire was too quick, did not proceed by those slow steps, that a good careful conscience do's move with, that will examin with all strictness where he discerns there will be gross sin on the other side.
he determined too speedily, his desire was too quick, did not proceed by those slow steps, that a good careful conscience do's move with, that will examine with all strictness where he discerns there will be gross since on the other side.
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The Jews had a strong prejudice against Christ's reformation of the Law, by those so many promises of Scripture that their sacrifices should be eternal,
The jews had a strong prejudice against Christ's Reformation of the Law, by those so many promises of Scripture that their Sacrifices should be Eternal,
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and were so harden'd in that Religion by all their Teachers, 'twas no wonder they rejected the Apostles preaching out of conscience of their own Religion, Paul himself had don so,
and were so hardened in that Religion by all their Teachers, 'twas no wonder they rejected the Apostles preaching out of conscience of their own Religion, Paul himself had dONE so,
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The Aphorism is a certain reveled pronunc't truth, he that doubteth is damn'd if he eat, Rom. 14. 23. However sacred the tribunal of conscience can be thought to be, it must not stand in competition with the Throne of Almighty God,
The Aphorism is a certain revealed pronounced truth, he that doubteth is damned if he eat, Rom. 14. 23. However sacred the tribunal of conscience can be Thought to be, it must not stand in competition with the Throne of Almighty God,
It was thought to be a tyrannous hardship which the Egyptian task-masters put upon the Israelites, that they should be beaten because they made not brick,
It was Thought to be a tyrannous hardship which the Egyptian taskmasters put upon the Israelites, that they should be beaten Because they made not brick,
and resolves to omit that which he judges or believes he ought to do as being good, has all the inordination of mind that constitutes the most flagrant guilt;
and resolves to omit that which he judges or believes he ought to do as being good, has all the inordination of mind that constitutes the most flagrant guilt;
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But on the other side, our opinions cannot alter the real natures of things, nor will my belief that my act is laudable make it to be so, any more than my fancy that Poisons are wholsome food, will free them from their noxious venim,
But on the other side, our opinions cannot altar the real nature's of things, nor will my belief that my act is laudable make it to be so, any more than my fancy that Poisons Are wholesome food, will free them from their noxious venom,
In like manner, my adventuring on an action which I think is bad, upon the cold reserve of a possibility, that it may be otherwise, involves the desperate resolution of doing it howsoever;
In like manner, my adventuring on an actium which I think is bad, upon the cold reserve of a possibility, that it may be otherwise, involves the desperate resolution of doing it howsoever;
yet having honestly examined it, I have no reason to think it not good, and I am sure of my own heart, that if I thought it were so, I would not do it;
yet having honestly examined it, I have no reason to think it not good, and I am sure of my own heart, that if I Thought it were so, I would not do it;
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'Tis this secures the Physitian, who cannot possibly be assur'd there may not something lurk in his Patient's body, (for whose dark and unwholsome closets he hath no prospective,) to which the physic he prescribes may be pernicious;
It's this secures the physician, who cannot possibly be assured there may not something lurk in his Patient's body, (for whose dark and unwholesome closets he hath no prospective,) to which the physic he prescribes may be pernicious;
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yet because God hath revel'd no certain grounds for guidance in this case, therefore he upon diligent search and grounds of art, which are the best God hath allow'd us prescribing what he really believes will do him good, satisfies a good conscience.
yet Because God hath revealed no certain grounds for guidance in this case, Therefore he upon diligent search and grounds of art, which Are the best God hath allowed us prescribing what he really believes will do him good, Satisfies a good conscience.
and yet to set apart a day for the deliverance of a Nation from a temporal plague not will-worship? Is the fifth of November in the Scripture any more than the twenty fifth of December? Or is it the infinitely greater mercy of Christ's Birthday that makes it more unlawful than the Gunpowder-Treason day,
and yet to Set apart a day for the deliverance of a nation from a temporal plague not will-worship? Is the fifth of November in the Scripture any more than the twenty fifth of December? Or is it the infinitely greater mercy of Christ's Birthday that makes it more unlawful than the Gunpowder treason day,
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but that that is an argument against them in these daies. It is true Scripture prescribes them not, and by that rule they should wear none, for it prescribes none:
but that that is an argument against them in these days. It is true Scripture prescribes them not, and by that Rule they should wear none, for it prescribes none:
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or now a daies a bason to baptize with, never looking whether they have a warrant in Scripture to command it? Just so, rational and sensible men select a particular habit for a Priest, whereby his words and exhortations may be receiv'd with greater respect and authority,
or now a days a basin to baptise with, never looking whither they have a warrant in Scripture to command it? Just so, rational and sensible men select a particular habit for a Priest, whereby his words and exhortations may be received with greater respect and Authority,
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So a prescribed way of Praier is boggled at, and why that more unlawful than a limited way of praising God? They had effusions of those in the first times,
So a prescribed Way of Prayer is boggled At, and why that more unlawful than a limited Way of praising God? They had effusions of those in the First times,
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why do not we as well pretend to the one as to the other? Or why should it be less faulty to have set forms of singing Psalms than have set forms of Liturgy, in which too people might communicate,
why do not we as well pretend to the one as to the other? Or why should it be less faulty to have Set forms of singing Psalms than have Set forms of Liturgy, in which too people might communicate,
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then the obligation to suspend the going on to act in case of doubting, is superseded by another obligation, actually to obey the undoubted injunction of Superiors,
then the obligation to suspend the going on to act in case of doubting, is superseded by Another obligation, actually to obey the undoubted injunction of Superiors,
when as upon this very Proposition we are now upon, other things do apply themselves to most mens hearts of a more strong concern, and of more daily practice.
when as upon this very Proposition we Are now upon, other things do apply themselves to most men's hearts of a more strong concern, and of more daily practice.
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and I shall only add, that they who so defie their conscience, are in the ready way to have no conscience, the sad estate of whom my last did display to you;
and I shall only add, that they who so defy their conscience, Are in the ready Way to have no conscience, the sad estate of whom my last did display to you;
There is a great and sad example of this procedure Rom. 1. 18, 19, 20. For the wrath of God is reveled from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.
There is a great and sad Exampl of this procedure Rom. 1. 18, 19, 20. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.
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and such a fear exceedingly damps love, and quashes all endeavors. I have no cheerfulness in my actions, and consequently never can be eager and forward, but cold and slack;
and such a Fear exceedingly damps love, and quashes all endeavors. I have no cheerfulness in my actions, and consequently never can be eager and forward, but cold and slack;
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A dark and ill state this, and therefore 'tis no wonder if the Spirit of darkness sheds it, especially where he cannot draw in the soul to works of darkness;
A dark and ill state this, and Therefore it's no wonder if the Spirit of darkness sheds it, especially where he cannot draw in the soul to works of darkness;
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if he cannot quench the heats of their devotion, then he will strive to cool them by these arts, which like little dashings of water thrown into the fire,
if he cannot quench the heats of their devotion, then he will strive to cool them by these arts, which like little dashings of water thrown into the fire,
least what I do may be amiss, I will question instantly, hath God said so any where, is there any Law that forbids it? If I cannot resolve my self, I will call in counsel; (for if I be not ashamed to whisper the unhandsomnesses of nature to a Physician, to betray uncomely infirmities, shall the chearful quiet of my Soul,
lest what I do may be amiss, I will question instantly, hath God said so any where, is there any Law that forbids it? If I cannot resolve my self, I will call in counsel; (for if I be not ashamed to whisper the unhandsomnesses of nature to a physician, to betray uncomely infirmities, shall the cheerful quiet of my Soul,
and the comfortable progress of my Religion be less considerable to me?) and if by these means I cannot find God hath forbid it any way, either directly or by consequence,
and the comfortable progress of my Religion be less considerable to me?) and if by these means I cannot find God hath forbid it any Way, either directly or by consequence,
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when we find scruples arise about things of very small concern, to examin, am I thus wary and thus nice in every peice of known duty, have I as sharp checks there,
when we find scruples arise about things of very small concern, to examine, am I thus wary and thus Nicaenae in every piece of known duty, have I as sharp Checks there,
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or at least in much more concerning matters, we may do well to consider, whether our nicest carefulness in these do not betray, that in such little things the main of our Religion lies, our hearts lay their greatest stress upon these.
or At least in much more Concerning matters, we may do well to Consider, whither our nicest carefulness in these do not betray, that in such little things the main of our Religion lies, our hearts lay their greatest stress upon these.
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There are certain formalities of Religion, things that speak people Professors, distinctive characters of a Party professing Godliness, little things by which they are discriminated,
There Are certain formalities of Religion, things that speak people Professors, distinctive characters of a Party professing Godliness, little things by which they Are discriminated,
or else the heart hath bin betraied, and by being bred up to strict cares, especially in such things, it hath let it self be besotted by those strict and handsom appearances,
or Else the heart hath been betrayed, and by being bred up to strict Cares, especially in such things, it hath let it self be besotted by those strict and handsome appearances,
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THE Kingdom of Heaven is like unto a treasure hid in a field, Matth. 13. 44. a field this much richer than it shews for, that provides for several uses of our life, that furnisheth with food and wealth too,
THE Kingdom of Heaven is like unto a treasure hid in a field, Matthew 13. 44. a field this much Richer than it shows for, that provides for several uses of our life, that furnisheth with food and wealth too,
and just such is the word of the Kingdom also, it hath in it more than it promises to sight, there are still hidden treasures besides the food that grows before our eies:
and just such is the word of the Kingdom also, it hath in it more than it promises to sighed, there Are still hidden treasures beside the food that grows before our eyes:
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an intire, honest meaning, an heart like that of Jacob, plain, simple, and upright, such as may therefore stile a man an Israelite indeed, in whom there is no guile, no doubling,
an entire, honest meaning, an heart like that of Jacob, plain, simple, and upright, such as may Therefore style a man an Israelite indeed, in whom there is no guile, no doubling,
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but such an one as laies alwaies to it self good ends, and intends to take in no ill means to compass them, hath bin generally adhered to by almost all Expositors.
but such an one as lays always to it self good ends, and intends to take in no ill means to compass them, hath been generally adhered to by almost all Expositors.
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and 'tis not imaginable why Christ should in the midst of a Paragraph concerning mortifying the desire and love of wealth, the beginning of which commands laying up treasure in heaven, and the end tells us we cannot serve God and Mammon, should interpose any thing of conscience or intentions:
and it's not imaginable why christ should in the midst of a Paragraph Concerning mortifying the desire and love of wealth, the beginning of which commands laying up treasure in heaven, and the end tells us we cannot serve God and Mammon, should interpose any thing of conscience or intentions:
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and built upon other certain Scripture, and be the sense of most men, yet we will view one other, which tho it be assign'd but by one Expositor, that I know of,
and built upon other certain Scripture, and be the sense of most men, yet we will view one other, which though it be assigned but by one Expositor, that I know of,
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yet he do's grudge it thee, and grieves thou eatest it; his heart do's not speak in his invitations, but he had rather thou wouldest spare, and he computes thy morsels.
yet he do's grudge it thee, and grieves thou Eatest it; his heart do's not speak in his invitations, but he had rather thou Wouldst spare, and he computes thy morsels.
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to whom the Master do's reply, Friend, I do thee no wrong, didst thou not agree with me for a penny, be thou content with that which comes to thy share? This man that came last to work (it being not his fault that he came no sooner,
to whom the Master do's reply, Friend, I do thee no wrong, didst thou not agree with me for a penny, be thou content with that which comes to thy share? This man that Come last to work (it being not his fault that he Come no sooner,
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but his not being sooner call'd, and he having labored honestly and cheerfully ever since he came) shall by me, who accept the will for the deed, be rewarded with the same reward that thou hast;
but his not being sooner called, and he having laboured honestly and cheerfully ever since he Come) shall by me, who accept the will for the deed, be rewarded with the same reward that thou hast;
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what reason is there that my bounty to others should be matter of envy and discontent to thee? So that an evil eie signifies unsatisfiedness with ones own condition,
what reason is there that my bounty to Others should be matter of envy and discontent to thee? So that an evil eye signifies unsatisfiedness with ones own condition,
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and what should an envious man do with mony? He that gathereth by defrauding his own soul, gathereth for others, that shall spend his goods riotously:
and what should an envious man do with money? He that gathereth by defrauding his own soul, gathereth for Others, that shall spend his goods riotously:
for so our Bible almost alwaies translates the word: 2 Cor. 8. 2. Their deep poverty abounded unto the riches of their liberality, the riches of their singleness it is in the Original.
for so our bible almost always translates the word: 2 Cor. 8. 2. Their deep poverty abounded unto the riches of their liberality, the riches of their singleness it is in the Original.
So chap. 9. 11. being enriched in every thing to all bountifulness, to all singleness; again v. 13. liberal distribution, singleness of distribution the Greek do's say;
So chap. 9. 11. being enriched in every thing to all bountifulness, to all singleness; again v. 13. liberal distribution, singleness of distribution the Greek do's say;
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Single therefore do's in Scripture signify bountiful, and we shall find that coupled with the eie, Prov. 22. 9. He that hath a bountiful eie shall be blessed,
Single Therefore do's in Scripture signify bountiful, and we shall find that coupled with the eye, Curae 22. 9. He that hath a bountiful eye shall be blessed,
And here let us stop a little, and say a word on these expressions, why these things to the eie? is that the chief seat of those qualities, is not the heart much rather? 'Tis true indeed that discontent and envy shed themselves into the eie, they dwell there in a cloud, the eie flags and is dull,
And Here let us stop a little, and say a word on these expressions, why these things to the eye? is that the chief seat of those qualities, is not the heart much rather? It's true indeed that discontent and envy shed themselves into the eye, they dwell there in a cloud, the eye flags and is dull,
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and what good is there to the owners thereof saving the beholding them with their eies? Ecclesiasticus 5. 11. When plenty do's stream in upon us with a torrent,
and what good is there to the owners thereof Saving the beholding them with their eyes? Ecclesiasticus 5. 11. When plenty do's stream in upon us with a torrent,
or to feed emulation, because I will not be without what any other hath, or else to entertain sports and delights, it is clear that nothing but the eie is treated with the expence,
or to feed emulation, Because I will not be without what any other hath, or Else to entertain sports and delights, it is clear that nothing but the eye is treated with the expense,
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And then, my Brethren, this expression of single eie or bountiful eie do s let us see, that liberality is no great pressure to a man, it do's require no inconveniences from him, it do's retrench from nothing but his eie;
And then, my Brothers, this expression of single eye or bountiful eye do s let us see, that liberality is no great pressure to a man, it do's require no inconveniences from him, it do's retrench from nothing but his eye;
the Mariner must pass throughout all the variety of climes, must cross the frozen and the torrid Zones to pick up those diversities of things that are to please thy sight, with a new garment for thy self or for thy chamber,
the Mariner must pass throughout all the variety of climes, must cross the frozen and the torrid Zones to pick up those diversities of things that Are to please thy sighed, with a new garment for thy self or for thy chamber,
but when he bids us only spare a little of the provisions of our eie, which wants nothing at all of them, do but deny thy sight some little portion of its excesses,
but when he bids us only spare a little of the provisions of our eye, which Wants nothing At all of them, do but deny thy sighed Some little portion of its Excesses,
And sure, my Brethren, among the lovely changes that the eie delights in, this might come in for one handsom variety, to see such and so many souls live cheerfully thro the help of thy liberality, to see thy wealth, not only feed the instruments of thy delight, thy Dogs, it may be,
And sure, my Brothers, among the lovely changes that the eye delights in, this might come in for one handsome variety, to see such and so many Souls live cheerfully through the help of thy liberality, to see thy wealth, not only feed the Instruments of thy delight, thy Dogs, it may be,
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Job 21. 17. How often is the candle of the wicked put out, and how oft cometh their destruction upon them? God distributeth sorrows in his anger to them.
Job 21. 17. How often is the candle of the wicked put out, and how oft comes their destruction upon them? God distributeth sorrows in his anger to them.
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or pleasures, or excesses do's retrench from bounty, however he advance these for a while, yet before long God will cut off the opportunities of these;
or pleasures, or Excesses do's retrench from bounty, however he advance these for a while, yet before long God will Cut off the opportunities of these;
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and I will add but one place of Scripture to it, which saies over the Text in larger and more glorious words Isaiah, 58. 7, 8, 10, 11. To deal thy bread to the hungry,
and I will add but one place of Scripture to it, which Says over the Text in larger and more glorious words Isaiah, 58. 7, 8, 10, 11. To deal thy bred to the hungry,
and if thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in obscurity, and thy darkness be as the noon-day:
and if thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy Light rise in obscurity, and thy darkness be as the noonday:
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The expressions seem to grow upon the Prophet, first he saies, Thy light shall break forth as the morning, by little slow degrees of increasing light, which peeps out first in a dawn, and so grows into day;
The expressions seem to grow upon the Prophet, First he Says, Thy Light shall break forth as the morning, by little slow Degrees of increasing Light, which peeps out First in a dawn, and so grows into day;
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but he corrects these words, and thinks this is not blessing quick enough for this vertue, whose return shall be more eminent, conspicuous, and notable;
but he corrects these words, and thinks this is not blessing quick enough for this virtue, whose return shall be more eminent, conspicuous, and notable;
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Yea more as if the rising light were but weak, and too faint for his meaning, Thy darkness shall be as the noon-day, strong and hot brightness shall break in upon thy occasions of sadness, which shall both cherish and enlighten thee, thaw every thing that did sit cold about thine heart,
Yea more as if the rising Light were but weak, and too faint for his meaning, Thy darkness shall be as the noonday, strong and hight brightness shall break in upon thy occasions of sadness, which shall both cherish and enlighten thee, thaw every thing that did fit cold about thine heart,
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But where, I pray you, are the Luminaries that are to shed this Noon? The Prophet hath them here, thy Righteousness, that is in Scripture dialect thy Alms, shall go before thee, and the glory of the Lord shall be thy reward:
But where, I pray you, Are the Luminaries that Are to shed this Noon? The Prophet hath them Here, thy Righteousness, that is in Scripture dialect thy Alms, shall go before thee, and the glory of the Lord shall be thy reward:
the glory of the Lord shall be his reward, as if the charitable man did also dwell in Light that were inaccessible, who is so guarded as to have righteousness in his van for his avantguard,
the glory of the Lord shall be his reward, as if the charitable man did also dwell in Light that were inaccessible, who is so guarded as to have righteousness in his van for his Vanguard,
while he hath the means, and in compassion and assistance while he hath not, whatever fail, the fountain of the glory of the Lord cannot be exhausted, he will have righteousness and glory still about him;
while he hath the means, and in compassion and assistance while he hath not, whatever fail, the fountain of the glory of the Lord cannot be exhausted, he will have righteousness and glory still about him;
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if his eie be single, if he have an heart taken off from the world, a liberal, bountiful mind, not set upon the love and desire of the things of this world, his whole body will be full of light, his whole life will be very Christian, all his actions holy and heavenly,
if his eye be single, if he have an heart taken off from the world, a liberal, bountiful mind, not Set upon the love and desire of the things of this world, his Whole body will be full of Light, his Whole life will be very Christian, all his actions holy and heavenly,
if it be unsatisfied in these things for it self, or envious at others for them, the whole body will be full of darkness, the whole life will be very un-Christian;
if it be unsatisfied in these things for it self, or envious At Others for them, the Whole body will be full of darkness, the Whole life will be very unchristian;
and if thy leading vertue, that was to take thee off from all worldly inclinations, be extinct and dark in thee, how great is that darkness? what an un-Christian life will there be,
and if thy leading virtue, that was to take thee off from all worldly inclinations, be extinct and dark in thee, how great is that darkness? what an unchristian life will there be,
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1. That to have a generous, liberal mind, an heart taken off from the self uses and advantages of wealth, is the great means, the great engine and instrument of making all the actions very Christian, the life holy.
1. That to have a generous, liberal mind, an heart taken off from the self uses and advantages of wealth, is the great means, the great engine and Instrument of making all the actions very Christian, the life holy.
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1. To have a liberal mind &c. That the throwing of this earth out of the heart is a most hopeful way of making the man clean and pure, we have most pregnant Scripture, Luke 11. 39, 40, 41. Now do ye Pharisees make clean the outside of the cup and the platter,
1. To have a liberal mind etc. That the throwing of this earth out of the heart is a most hopeful Way of making the man clean and pure, we have most pregnant Scripture, Lycia 11. 39, 40, 41. Now do you Pharisees make clean the outside of the cup and the platter,
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which bears this sene, ye hypocritical Pharisees wash yor selve as if a man should wash his vessels, the outside of them only, leaving the insides of them full of filthiness;
which bears this seen, you hypocritical Pharisees wash Your selve as if a man should wash his vessels, the outside of them only, leaving the insides of them full of filthiness;
The best way of purifying your selves, your estates, your meats and drinks, &c. from all pollution cleaving to them, is by works of mercy and liberal alms gifts,
The best Way of purifying your selves, your estates, your Meats and drinks, etc. from all pollution cleaving to them, is by works of mercy and liberal alms Gifts,
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It is observ'd by a Reverend Expositor, that our Savior speaking Syriack, useth a word for alms, which in that language and Arabick signifies cleansing;
It is observed by a Reverend Expositor, that our Saviour speaking Syriac, uses a word for alms, which in that language and Arabic signifies cleansing;
and they give this reason of the notion, they derive Alams from a word that signifies to cleanse, quod opes ab inquinamento, & animum ab avaritiae sordibus purgat, because
and they give this reason of the notion, they derive Alams from a word that signifies to cleanse, quod opes ab inquinamento, & animum ab avaritiae sordibus purgat, Because
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nor feed on his own vineyard, or imploy the profits of any one beast of his own herd or flock, till he had given up to God the first-born of that beast, offered the first fruits every year of his fruit-yards,
nor feed on his own vineyard, or employ the profits of any one beast of his own heard or flock, till he had given up to God the firstborn of that beast, offered the First fruits every year of his fruit-yards,
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Our Savior do's imply this, when he saies, all things shall be clean to thee, intimating, that without some such course be taken NONLATINALPHABET all our possessions are unclean to us;
Our Saviour do's imply this, when he Says, all things shall be clean to thee, intimating, that without Some such course be taken all our possessions Are unclean to us;
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Now saies he, the way to cleanse thy meats (and so for all thy wealth) is to give up part of thy meat to God by the now Christian way of sacrificing. Alms:
Now Says he, the Way to cleanse thy Meats (and so for all thy wealth) is to give up part of thy meat to God by the now Christian Way of sacrificing. Alms:
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But secondly, which is mre to our design, their second reason is, animum ab avaritiae sordibus purgat, it do's draw off the heart from worldly mindedness,
But secondly, which is mre to our Design, their second reason is, animum ab avaritiae sordibus purgat, it do's draw off the heart from worldly Mindedness,
But the thing is this, he that hath thus far conquer'd his heart, and unwrapt is out of the intanglements of riches, that he is perfectly dispos'd in mind, not once,
But the thing is this, he that hath thus Far conquered his heart, and unwrapped is out of the entanglements of riches, that he is perfectly disposed in mind, not once,
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'tis certain that if this be hearty, he that can resolve to part with such a part of income for those uses, must also resolve to part with all worldly or carnal advantages of that income, such things as it procur'd him,
it's certain that if this be hearty, he that can resolve to part with such a part of income for those uses, must also resolve to part with all worldly or carnal advantages of that income, such things as it procured him,
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If I will cut off so much from my estate on that good consideration, then I must cut off such degrees of superfluity, I must abate such and such pomps and vanities, I must retrench excesses,
If I will Cut off so much from my estate on that good consideration, then I must Cut off such Degrees of superfluity, I must abate such and such pomps and vanities, I must retrench Excesses,
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I cannot have these if I give away the foment, the thing that is to feed and preserve them, these therefore I dispos'd of with that part of my revenue,
I cannot have these if I give away the foment, the thing that is to feed and preserve them, these Therefore I disposed of with that part of my revenue,
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if he consider what he do's, (and if he do not, 'tis not liberality of heart) to deny himself some of the advantages of his estate, (for to consideration those and his estate are all the same) pomps, profits,
if he Consider what he do's, (and if he do not, it's not liberality of heart) to deny himself Some of the advantages of his estate, (for to consideration those and his estate Are all the same) pomps, profits,
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as to deny himself his own advantages merely to do good to others, cannot be inclin'd to do ill to others for his own advantage, these inclinations cannot dwell together;
as to deny himself his own advantages merely to do good to Others, cannot be inclined to do ill to Others for his own advantage, these inclinations cannot dwell together;
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'Tis such a leading quality, that merely by vertue of that disposition of mind, when it is seated there in earnest, the other parts of that which we call honesty, come in.
It's such a leading quality, that merely by virtue of that disposition of mind, when it is seated there in earnest, the other parts of that which we call honesty, come in.
And then for all Religion and Piety, if he that out of obedience to God and compassion to the afflicted have brought his heart to such a pass, that he can draw out his soul to the needy, 'tis certain that in doing so he laies up treasures in heaven, v. 20. and by the verse that follows he that laies his treasure there, he sets his heart there also;
And then for all Religion and Piety, if he that out of Obedience to God and compassion to the afflicted have brought his heart to such a pass, that he can draw out his soul to the needy, it's certain that in doing so he lays up treasures in heaven, v. 20. and by the verse that follows he that lays his treasure there, he sets his heart there also;
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Do but think with your selves how you pursue the things you hearts are set upon in earnest, what out-goings of soul you have to this rencounter of the object of its strong affections, no rest but in the labors that work towards it, no calm but in those violences.
Do but think with your selves how you pursue the things you hearts Are Set upon in earnest, what outgoings of soul you have to this rencounter of the Object of its strong affections, no rest but in the labors that work towards it, no Cam but in those violences.
Ah my Brethren chuse and strive towards a vertue that will help you to all the rest, that will calm and moderate your affections to this world and the dying follies of it;
Ah my Brothers choose and strive towards a virtue that will help you to all the rest, that will Cam and moderate your affections to this world and the dying follies of it;
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so works of mercy are call'd good works, Acts. 9. 36. doing good, Matt. 12. 12. Heb. 13. 16. good fruits James 3. 17. So to work good signifies Gal. 6. 9. and every good work 2 Cor. 9. 8. is works of mercy,
so works of mercy Are called good works, Acts. 9. 36. doing good, Matt. 12. 12. Hebrew 13. 16. good fruits James 3. 17. So to work good signifies Gal. 6. 9. and every good work 2 Cor. 9. 8. is works of mercy,
Nay I tell you more, that the merciful man and the perfect man are but two words for the same person, Matt. 5. 48. Luke 6. 36. all Christianity is so sure appendant to this disposition of the heart, (when it is in the soul I tell you, not when it is now and then in the actions) that this alone is perfectness, 'tis entire lacking nothing. And then here is a clear account,
Nay I tell you more, that the merciful man and the perfect man Are but two words for the same person, Matt. 5. 48. Luke 6. 36. all Christianity is so sure appendant to this disposition of the heart, (when it is in the soul I tell you, not when it is now and then in the actions) that this alone is perfectness, it's entire lacking nothing. And then Here is a clear account,
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why at the last great trial nothing should come upon account but charity, that is the only thing the Judg takes cognizance of at the day of final doom;
why At the last great trial nothing should come upon account but charity, that is the only thing the Judge Takes cognizance of At the day of final doom;
And therefore it may well be a sign to us, and make proof, that this grace in the heart, bounty of mind is a great evidence of a truly Christian heart: the second Proposition.
And Therefore it may well be a Signen to us, and make proof, that this grace in the heart, bounty of mind is a great evidence of a truly Christian heart: the second Proposition.
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give us grace to be like-minded, shed into our hearts this disposition of soul, that will make us so remember thee, a disposition that will make our affections even and moderate to things of this earth, which by teaching us to part with wealth contentedly, will work us out of the world,
give us grace to be like-minded, shed into our hearts this disposition of soul, that will make us so Remember thee, a disposition that will make our affections even and moderate to things of this earth, which by teaching us to part with wealth contentedly, will work us out of the world,
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which if it rob us of the pomps and the magnificences of this world, will give us for them pomps of piety, the whole train of vertues, a long attendance of graces;
which if it rob us of the pomps and the magnificences of this world, will give us for them pomps of piety, the Whole train of Virtues, a long attendance of graces;
I am now to shew you that bounty in the heart is a great Sign of a true Christian heart, that that person who not out of easiness or modesty of constitution not knowing how to deny when he is askt,
I am now to show you that bounty in the heart is a great Signen of a true Christian heart, that that person who not out of easiness or modesty of constitution not knowing how to deny when he is asked,
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and out of sincere obedience to God resolves with himself to deny himself such and such advantages of his condition to such a good proportion of what God hath bestow'd upon him, purposes in his heart to set aside such a portion from his own uses, knowing and considering that by so doing he do's part with such and such satisfactions which did accrue to him by that wealth,
and out of sincere Obedience to God resolves with himself to deny himself such and such advantages of his condition to such a good proportion of what God hath bestowed upon him, Purposes in his heart to Set aside such a portion from his own uses, knowing and considering that by so doing he do's part with such and such satisfactions which did accrue to him by that wealth,
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and many inclinations in the heart which bounty hath no direct influence upon, several evil tendencies of soul which it hath no formal opposition to, that it should thrust them out of the heart;
and many inclinations in the heart which bounty hath no Direct influence upon, several evil tendencies of soul which it hath no formal opposition to, that it should thrust them out of the heart;
And first that in gross that is a sign of a true Christian heart, see Col. 3. 12. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness;
And First that in gross that is a Signen of a true Christian heart, see Col. 3. 12. Put on Therefore, as the elect of God, holy and Beloved, bowels of Mercies, kindness;
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it seems that bowels of compassion and bounty is a sign of being such full Christians, that the Apostle takes in all words to compleat the Character,
it seems that bowels of compassion and bounty is a Signen of being such full Christians, that the Apostle Takes in all words to complete the Character,
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it seems then to be liberal is a sign of that, and they will have very little reason to conclude themselves elected an eternity before they were, who now they are,
it seems then to be liberal is a Signen of that, and they will have very little reason to conclude themselves elected an eternity before they were, who now they Are,
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or to take them in their naked meaning, be liberal, as being God's choice and pretious ones, (so it signifies, elect, pretious, 1 Pet. 2. 6, and in other Scripture elect is the choicest, best,) such as are priz'd and valued by God:
or to take them in their naked meaning, be liberal, as being God's choice and precious ones, (so it signifies, elect, precious, 1 Pet. 2. 6, and in other Scripture elect is the Choicest, best,) such as Are prized and valued by God:
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S. Paul do's urge his example as a motive to the Corinthians liberality, Ep. 2. c. 8. v. 9. For ye know the grace (or charity) of our Lord Jesus Christ, that being rich,
S. Paul do's urge his Exampl as a motive to the Corinthians liberality, Epistle 2. c. 8. v. 9. For you know the grace (or charity) of our Lord jesus christ, that being rich,
and therefore for us to do so is to follow his example, and to have our hearts set to it is to be like minded, and truly that is to be Christian enough.
and Therefore for us to do so is to follow his Exampl, and to have our hearts Set to it is to be like minded, and truly that is to be Christian enough.
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if this be a temtation to the inclinations of our heart to set us upon going to do likewise in some low weak mesure after the rates of our abilities;
if this be a temptation to the inclinations of our heart to Set us upon going to do likewise in Some low weak measure After the rates of our abilities;
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then to do so considerately, to deprive my self of some advantages, to exhaust somewhat for the sakes of those that want, is to have the like mind in us that was in Christ Jesus our Lord:
then to do so considerately, to deprive my self of Some advantages, to exhaust somewhat for the sakes of those that want, is to have the like mind in us that was in christ jesus our Lord:
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for, my Brethren, 'tis not only he that is a slave to mony, whose heart and actions do importunately pursue the waies of getting or of hoarding that, whom the world overcomes;
for, my Brothers, it's not only he that is a slave to money, whose heart and actions do importunately pursue the ways of getting or of hoarding that, whom the world overcomes;
but he is a slave to the world, whose mind is impotently set upon any of the advantages of this world, the man whose heart do's in too great a proportion either of time or whatsoever else pursue any thing which this World is to furnish with, that man's heart is entangled in the pursuit,
but he is a slave to the world, whose mind is impotently Set upon any of the advantages of this world, the man whose heart do's in too great a proportion either of time or whatsoever Else pursue any thing which this World is to furnish with, that Man's heart is entangled in the pursuit,
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as will not evidence either much consideration of it, or any great work wrought upon him as to not loving of the World,) but in devout retirements resolves to deny himself in such a proportion,
as will not evidence either much consideration of it, or any great work wrought upon him as to not loving of the World,) but in devout retirements resolves to deny himself in such a proportion,
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but from deliberate purpose of heart, 'tis certain he hath to so great a degree disentangled himself from the snares of the pleasures or other advantages of this World, he hath unloosed their fascinations, and weakned all their sorceries;
but from deliberate purpose of heart, it's certain he hath to so great a degree disentangled himself from the snares of the pleasures or other advantages of this World, he hath unloosed their fascinations, and weakened all their sorceries;
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'tis clear he hath so far withdrawn his heart from the degrees of whatsoever he did love that this World serv'd him in, that he resolves none of them shall engage him to their superfluities:
it's clear he hath so Far withdrawn his heart from the Degrees of whatsoever he did love that this World served him in, that he resolves none of them shall engage him to their superfluities:
And now if we consider the advantages of this conquest either in gross, it is a victory over such Enemies as were in Christ's opinion almost invincible, such as did so block up all passages and avenues to blessedness, that he affirms and repetes it is impossible for a rich man to enter into the Kingdom of Heaven.
And now if we Consider the advantages of this conquest either in gross, it is a victory over such Enemies as were in Christ's opinion almost invincible, such as did so block up all passages and avenues to blessedness, that he affirms and repetes it is impossible for a rich man to enter into the Kingdom of Heaven.
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Let men think what they will of those occasions of sin, which their dislikes of a low condition or of poverty makes them believe it do's abound with;
Let men think what they will of those occasions of since, which their dislikes of a low condition or of poverty makes them believe it do's abound with;
It is so insuperable a temtation to have that which will furnish him with all his heart or lust can wish for, to have every thing that is in his desires put into his power,
It is so insuperable a temptation to have that which will furnish him with all his heart or lust can wish for, to have every thing that is in his Desires put into his power,
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as he do's when we cannot at once keep the estate and obey Christ, (which was the occasion of our Savior's words:) and wealth it do's so sawce and invite every vice, it do's so dress objects for lust,
as he do's when we cannot At once keep the estate and obey christ, (which was the occasion of our Savior's words:) and wealth it do's so sauce and invite every vice, it do's so dress objects for lust,
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and feed with those full plenties, that heat men into it and strengthen for it, do's so pour in provocatives by idleness and excesses, it do's so fill with insolence,
and feed with those full plenties, that heat men into it and strengthen for it, do's so pour in provocatives by idleness and Excesses, it do's so fill with insolence,
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it do's so swell and so puff up with heights and scorns, makes men contemn others and oppress them, think any thing almost is lawful in their usage of them;
it do's so swell and so puff up with heights and scorns, makes men contemn Others and oppress them, think any thing almost is lawful in their usage of them;
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yea become careless of Religion, and by degrees contemn it too, wax insolent with God, scoffers at piety, rude in profaness, any thing forsooth they may do;
yea become careless of Religion, and by Degrees contemn it too, wax insolent with God, scoffers At piety, rude in profaneness, any thing forsooth they may do;
break with all the duty in the world rather than part with that which furnisheth him with such convenience of sins, that 'tis no wonder if it be impossible for a rich man to enter into the Kingdom of Heaven.
break with all the duty in the world rather than part with that which furnisheth him with such convenience of Sins, that it's not wonder if it be impossible for a rich man to enter into the Kingdom of Heaven.
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And then for a man to have overcome the General of this great Army of ruinous vices, the only leader that can draw them up against him, to have cut off the source that feeds this inundation of mischeifs, these overflowings of ungodliness from the heart, is a good strong evidence to a man's heart, that he is well resolv'd against the vices,
And then for a man to have overcome the General of this great Army of ruinous vices, the only leader that can draw them up against him, to have Cut off the source that feeds this inundation of mischiefs, these overflowings of ungodliness from the heart, is a good strong evidence to a Man's heart, that he is well resolved against the vices,
He is well secur'd from feeding pride, excesses, and the other sins of fulness with his plenty, who gives all superfluities away to feed the hungry, his wealth is otherwise emploied than in ministring to vice:
He is well secured from feeding pride, Excesses, and the other Sins of fullness with his plenty, who gives all superfluities away to feed the hungry, his wealth is otherwise employed than in ministering to vice:
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and tho the gate of Heaven be as strait as any needle's eie, yet this wealthy Man, this Camel in one sense of the word as it do's signify a cable rope,
and though the gate of Heaven be as strait as any needle's eye, yet this wealthy Man, this Camel in one sense of the word as it do's signify a cable rope,
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And here were argument enough for the triumphs of comfort to an heart that can discern this sign of his Election, this fruit of the Holy Spirit, this instance of like-mindedness to Christ, this assurance of his conquest over that same Enemy, which is the Fleshes auxiliary,
And Here were argument enough for the Triumphos of Comfort to an heart that can discern this Signen of his Election, this fruit of the Holy Spirit, this instance of Like-mindedness to christ, this assurance of his conquest over that same Enemy, which is the Fleshes auxiliary,
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A consequent fit for Christ to glory in, I have overcome the World, saith he, Matt. 16. 33. and truly if any man, the religiously sincerely bountiful man hath don so to a great degree.
A consequent fit for christ to glory in, I have overcome the World, Says he, Matt. 16. 33. and truly if any man, the religiously sincerely bountiful man hath dONE so to a great degree.
For first, it is a sign of a perfect contentedness in ones condition; for apparently he is not unsatisfied with what he hath, who not only is content,
For First, it is a Signen of a perfect contentedness in ones condition; for apparently he is not unsatisfied with what he hath, who not only is content,
And if this be an infallible sign of a contented mind, (still I speak of the liberal heart, not only of a scattering hand,) it is an evidence of the greatest happiness in this world;
And if this be an infallible Signen of a contented mind, (still I speak of the liberal heart, not only of a scattering hand,) it is an evidence of the greatest happiness in this world;
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This is the only aim of all the arts and all the plenties of the world, it is for this alone men dig the mines of treasures, search the whole circuit of delights, run thro the hurry of an universe of pleasures, wherein, God knows, they seldom find it, but all intend only content.
This is the only aim of all the arts and all the plenties of the world, it is for this alone men dig the mines of treasures, search the Whole circuit of delights, run through the hurry of an universe of pleasures, wherein, God knows, they seldom find it, but all intend only content.
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which he that hath in whatsoever state he be, he hath the scope, the price of all the treasures in the world, he hath the sum and comprehension of its felicities, which therefore the liberal heart hath the sure sign of:
which he that hath in whatsoever state he be, he hath the scope, the price of all the treasures in the world, he hath the sum and comprehension of its felicities, which Therefore the liberal heart hath the sure Signen of:
yea in this he hath the certain evidence of S. Pauls temper that he so much exults in, Phil. 4. 11, 12, 13. I have learned in whatsoever state I am, therewith to be content.
yea in this he hath the certain evidence of S. Paul's temper that he so much exults in, Philip 4. 11, 12, 13. I have learned in whatsoever state I am, therewith to be content.
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and change the clothings of my roomes into the clothing of the cold bare Christians; and I can much more calmly see my chambers naked, than Christ's members.
and change the clothings of my rooms into the clothing of the cold bore Christians; and I can much more calmly see my chambers naked, than Christ's members.
for why should I, when I send away my own provisions to chear the hungry, to make the hearts of famishing souls rejoice? If I have not so many plenties in my dining Room,
for why should I, when I send away my own provisions to cheer the hungry, to make the hearts of famishing Souls rejoice? If I have not so many plenties in my dining Room,
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so that he is free from envy, that rottenness of the bones, that consumtion of the soul and body too, that which makes every other man's prosperity his own torment,
so that he is free from envy, that rottenness of the bones, that consumption of the soul and body too, that which makes every other Man's Prosperity his own torment,
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for it is certain he cannot be inclin'd to do ill to others for his own advantage, who out of choice parts with his own advantages, that he may do good to others.
for it is certain he cannot be inclined to do ill to Others for his own advantage, who out of choice parts with his own advantages, that he may do good to Others.
when you shall see that those three qualities of discontent and envy and of covetousness are the fountains of all the most un-Christian vices of the soul;
when you shall see that those three qualities of discontent and envy and of covetousness Are the fountains of all the most unchristian vices of the soul;
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if the least cross be upon their mind, their sad and troubled thoughts make it look very big, (as thick and misty air do's make all objects,) they fancy it insufferable, they look upon it as if God's indignation did lie hard upon them,
if the least cross be upon their mind, their sad and troubled thoughts make it look very big, (as thick and misty air do's make all objects,) they fancy it insufferable, they look upon it as if God's Indignation did lie hard upon them,
to quarrel, because his Providence disposeth of events otherwise than they think is for their interests? Some are discontented when God takes from them any thing they did possess.
to quarrel, Because his Providence Disposeth of events otherwise than they think is for their interests? some Are discontented when God Takes from them any thing they did possess.
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but only lent, vouchsafed during his pleasure and discretion, and whatsoever he takes from thee is only thy not enjoying any longer what is no way due to thee,
but only lent, vouchsafed during his pleasure and discretion, and whatsoever he Takes from thee is only thy not enjoying any longer what is no Way due to thee,
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when his wisdom sees fit to do otherwise in order to the ends of Providence? What irreligious Rebellion is this, to have risings of heart against God's dispositions, to fall out with their Maker,
when his Wisdom sees fit to do otherwise in order to the ends of Providence? What irreligious Rebellion is this, to have risings of heart against God's dispositions, to fallen out with their Maker,
and must thou murmur at the Lord, because thou hast not the disposal of his gifts to lay them out in what degrees thou pleasest? It is the sin of both these discontents, that they do not submit their hearts cheerfully to God's disposals.
and must thou murmur At the Lord, Because thou hast not the disposal of his Gifts to lay them out in what Degrees thou pleasest? It is the since of both these discontents, that they do not submit their hearts cheerfully to God's disposals.
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and what a strange Petitioner is this, who repines if he be heard, and is vext that God do's grant his Praiers, is angry with the Lord because he do's what he desires? And then shall such a person ever hope that God should hear his Praiers at any time, who is displeas'd because the Lord do's not deny him?
and what a strange Petitioner is this, who repines if he be herd, and is vexed that God do's grant his Prayers, is angry with the Lord Because he do's what he Desires? And then shall such a person ever hope that God should hear his Prayers At any time, who is displeased Because the Lord do's not deny him?
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4. All the Seditions and Rebellions in the world, and those armies of Sins that attend them, that wage their wars, which are upheld by legions of villanies,
4. All the Seditions and Rebellions in the world, and those armies of Sins that attend them, that wage their wars, which Are upheld by legions of villainies,
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as numerous as those of men, all the disturbances of States and Churches are but the effects of discontented spirits, men that were unsatisfied with their condition, desir'd a change,
as numerous as those of men, all the disturbances of States and Churches Are but the effects of discontented spirits, men that were unsatisfied with their condition, desired a change,
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They can charge thro seas of bloud and sin, over the faces of men and conscience to get out of the condition, which they are not well content with.
They can charge through Seas of blood and since, over the faces of men and conscience to get out of the condition, which they Are not well content with.
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For to envy at another person's having better qualities, or greater dignities, or richer furnitures, or wider estates, or handsomer provisions, this we think do's no mischief to the persons,
For to envy At Another person's having better qualities, or greater dignities, or Richer furnitures, or wider estates, or handsomer provisions, this we think do's not mischief to the Persons,
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Besides this, I say, to stab it with one thrust, Envy hath all the vices and all the ruins in the world for its issue, all sin and all damnation is its brood.
Beside this, I say, to stab it with one thrust, Envy hath all the vices and all the ruins in the world for its issue, all since and all damnation is its brood.
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and then he envied man's condition, and chang'd his Paradise into everlasting misery. These two qualities rob'd Heaven it self of those inhabitants that should have fill'd it,
and then he envied Man's condition, and changed his Paradise into everlasting misery. These two qualities robbed Heaven it self of those inhabitants that should have filled it,
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3. Covetousness, I am sure I can say no more of that, than what S. Paul hath said, nor more to my purpose, 1. Tim. 6. 6, 7, 8, 9, 10. Godliness with contentment is great gain;
3. Covetousness, I am sure I can say no more of that, than what S. Paul hath said, nor more to my purpose, 1. Tim. 6. 6, 7, 8, 9, 10. Godliness with contentment is great gain;
But they that will be rich, fall into a temtation and a snare, and into many foolish and hurtfull lusts, which drown men in destruction and perdition:
But they that will be rich, fallen into a temptation and a snare, and into many foolish and hurtful Lustiest, which drown men in destruction and perdition:
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and make the shadow of death bright Luke 1. 79. that did shed light, that was a glory, Luke 2. 32. could not yet break in upon a Country clouded with this humor:
and make the shadow of death bright Lycia 1. 79. that did shed Light, that was a glory, Lycia 2. 32. could not yet break in upon a Country clouded with this humour:
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the Devils knowing that Christ would cast them out of the two possessed men, and by that Miracle so far show forth his power, that it would probably bring all the Country to believe on him, they desir'd to prevent this,
the Devils knowing that christ would cast them out of the two possessed men, and by that Miracle so Far show forth his power, that it would probably bring all the Country to believe on him, they desired to prevent this,
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if they will accept of it, and withal to try whether their love to their Swine was greater than that to their own souls, he permitted the Devils to go into the Swine, he would not restrain them, and they went into them.
if they will accept of it, and withal to try whither their love to their Swine was greater than that to their own Souls, he permitted the Devils to go into the Swine, he would not restrain them, and they went into them.
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and instead of being wrought on by his cure on the men to desire his continuance among them, the consideration of the loss of their Swine made them desire and beseech him that he would depart out of their Coasts.
and instead of being wrought on by his cure on the men to desire his Continuance among them, the consideration of the loss of their Swine made them desire and beseech him that he would depart out of their Coasts.
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An evil eie could not endure to see the Son of God alive, and when the second Person of the Godhead was to be betraied and crucified, the Devil had no other passion to employ on that design,
an evil eye could not endure to see the Son of God alive, and when the second Person of the Godhead was to be betrayed and Crucified, the devil had no other passion to employ on that Design,
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We find that Judas bore the purse, and S. John saies that he robb'd it, John 12. 6. was deceitful in the discharge of his office of relieving the poor.
We find that Judas boar the purse, and S. John Says that he robbed it, John 12. 6. was deceitful in the discharge of his office of relieving the poor.
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for the sum was not great) and missing that, for very envy (for it was immediatly upon it Mark 14. 10.) his own covetous heart by the Devil's suggestion put him upon his project of gain to make some advantage by delivering Christ to the hands of the Jews, and upon his consenting to this suggestion the Devil was permitted by God to have this power over him, to enter into him, John 13. 2. and doing so incited him to make a bargain with the Rulers of the Sanhedrim, their great Council,
for the sum was not great) and missing that, for very envy (for it was immediately upon it Mark 14. 10.) his own covetous heart by the Devil's suggestion put him upon his project of gain to make Some advantage by delivering christ to the hands of the jews, and upon his consenting to this suggestion the devil was permitted by God to have this power over him, to enter into him, John 13. 2. and doing so incited him to make a bargain with the Rulers of the Sanhedrim, their great Council,
and the sin and danger attending it, Mark 14. 21. and his not yet relenting, the Devil entred into him again more forcibly than before, John 13. 27. hurried him to the speedy execution:
and the since and danger attending it, Mark 14. 21. and his not yet relenting, the devil entered into him again more forcibly than before, John 13. 27. hurried him to the speedy execution:
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Satan entred into him, and when he was there, what design hath he to fill an heart with? nothing but that of getting mony, this is effect enough of his possession.
Satan entered into him, and when he was there, what Design hath he to fill an heart with? nothing but that of getting money, this is Effect enough of his possession.
what will not a mind undertake, which envies at another, and is greedy for it self? When such an one did set Judas upon betraying Christ for almost nothing:
what will not a mind undertake, which envies At Another, and is greedy for it self? When such an one did Set Judas upon betraying christ for almost nothing:
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to be censur'd from liberality, and to be excommunicate from bounty, and that receiving of mens alms should be a grace and an indulgence to the givers, are talks that men now have no notions of, nor much care for.
to be censured from liberality, and to be excommunicate from bounty, and that receiving of men's alms should be a grace and an indulgence to the givers, Are talks that men now have no notions of, nor much care for.
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when the Son of God did so exhaust himself for us, as to emty immensity of God-head into a span of weak, poor, helpless flesh, to become really one of the meanest objects of compassion, one that had no revenue in the world but Charity;
when the Son of God did so exhaust himself for us, as to empty immensity of Godhead into a span of weak, poor, helpless Flesh, to become really one of the Meanest objects of compassion, one that had no revenue in the world but Charity;
feasts such as his own Table is fit to be the leading entertainment in. O Lord, who hast taught us, that all our doings without Charity are nothing worth;
feasts such as his own Table is fit to be the leading entertainment in. Oh Lord, who hast taught us, that all our doings without Charity Are nothing worth;
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send thy Holy Ghost, and pour into our hearts that most excellent gift of Charity, the very bond of peace and of all vertues, without which whosoever liveth is counted dead before thee:
send thy Holy Ghost, and pour into our hearts that most excellent gift of Charity, the very bound of peace and of all Virtues, without which whosoever lives is counted dead before thee:
SO great a flatterer is Man of himself, that from all kind of Events, how various soever, 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, 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 Battels; 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 predestinated 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 predestinated 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 God's 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 useful, 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 easie to confute God's Word, as to break his Commandments, 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 infer 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 briars, 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 briers, 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 recompence heroick vertue, he says it shall receive an hundred fold with persecution, Mar. x. 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. x. 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 bitings 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 only drives us faster away from him,
Philip 1. 29. so that the sting of the Serpent is now the tempter; his bitings 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'd, 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'd:
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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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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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 blood, 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. ii. 10. Who though he were a Son, and that the Son of God, yet learned he obedience by the things that he suffered, Heb. v. v. 8. This therefore is the only and most effectual way of teaching it,
Hebrew ii. 10. Who though he were a Son, and that the Son of God, yet learned he Obedience by the things that he suffered, Hebrew v. v. 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 dayly to denounce wrath to transgression, yet he reckons of all this as if he had said nothing till he speak Plagues and command afflictions; Psal. l. 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 command afflictions; Psalm l. 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 Voices 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, 91, 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, 91, 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.
The heart in the midst of the body is even like melting wax, then only 'tis susceptible of Impression, then is the time for sealing the Instruction. Nor does Chastisement open the Ear only, but the Vnderstanding also;
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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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, Exod. ix. 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,
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 ix. 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. lxxviii. 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 xxvi. 9. and S. Peter in the Text, they that have suffered in the flesh, have ceased from sin.
Psalm lxxviii. 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 xxvi. 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 chafed 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 meres 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 meres 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 denied.
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 aversation 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 aversation 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 Fever 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 Fever 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 practice, and he wisely seeming to make a vertue of necessity, begins to think them the only 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 truly said to bear their Iniquities, yet chuse those sins that bring their Plauges 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 Plauges along with them;
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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 Epilepsies, only 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 Epilepsies, 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 Poison, custom 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 truly if rude and 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 and 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.
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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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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 persuaded, 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 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 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 Kingdom 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 i. 5, 6. But he that mortifies sometimes, that does acquaint even his most innocent desires with a denial,
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 i. 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 bowels 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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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 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; shewing in the one Heaven and Himself transfigured, a glimpse of beatifical 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;
when they did awake, indeed they saw a glimpse of it, but straight a Cloud did overshadow it, verse 34. But at his Passion he bids them Watch with him, Matth:
when they did awake, indeed they saw a glimpse of it, but straight a Cloud did overshadow it, verse 34. But At his Passion he bids them Watch with him, Matthew:
40. and bids them watch again, ver. 41. and comes again a third time and upbraids their drowsiness, ver. 45. So much more necessary was it to behold his Agonies, than to see his Felicities: Glory does not discover or invite to Heaven,
40. and bids them watch again, ver. 41. and comes again a third time and upbraids their drowsiness, ver. 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 hill, 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 hill, than all Mount Tabors height.
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Knowing that Tribulation worketh Patience, Patience Experience, and Experience Hope, Rom. v. 3. 4. And I will give them the Valley of Achor for a door of Hope, Hos. ii. 14. As if Despair opprest them into Hope,
Knowing that Tribulation works Patience, Patience Experience, and Experience Hope, Rom. v. 3. 4. And I will give them the Valley of Achor for a door of Hope, Hos. ii. 14. As if Despair oppressed them into 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 Isaac, yet when God commands him to slay Isaac 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 slay 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 vinces is thus also come to pass, with the Standard of the Cross, 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 vinces 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 Rear, Vncleanness, and Revellings; They that consider how they not only 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,
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 dis joyn'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 dis joined 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 days 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 Husbandmans methods of Care and Art, it brings forth only thorns and briars, it is rejected by him, he will bestow no more labour on it,
if After all the Husbandman's methods of Care and Art, it brings 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 stretch'd 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 Soldiers 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, but will for kindness;
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, but will for kindness;
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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 retrench'd 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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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 only 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 disinherited both from his Fathers house and pitty, who would have had no farther entertainment, nor no bowels 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 disinherited 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 lain 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 Vials 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 Vials 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.
and our Piety which is soiled with spots, shall change into Immortal and unsullied Glories, he prepare us all Who washt us from our sins in his own Blood,
and our Piety which is soiled with spots, shall change into Immortal and unsullied Glories, he prepare us all Who washed us from our Sins in his own Blood,
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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,
or have the blessings of forsaken Abraham. Now if it be no otherwise with us, 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 dweling in Sion:
or have the blessings of forsaken Abraham. Now if it be not otherwise with us, 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:
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If while they judg 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 Persuasion is the signature and Amulet that will preserve them in Gods favour, the charm through which he will not see Iniquity in Jacob, nor perversness 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 were 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 were 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 only in such as are of a clean heart.
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.
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And in this we have, first, a quality appropriate to the Church, Cleanness. Secondly, with its subject, the Heart; and there I shall enquire why that alone is mention'd,
And in this we have, First, a quality Appropriate to the Church, Cleanness. Secondly, with its Subject, the Heart; and there I shall inquire why that alone is mentioned,
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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,
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 remoye 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 remoye 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 provok'd 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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teaching his goodness to consute 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 consute 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 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 concern'd no farther than to hear and judg, not to be sentenc'd 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, unwholsom 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. i. 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. i. 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 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 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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and all this is expounded by the Prophet Isaiah, i. 16, 17. Wash ye, make ye clean, put away the evil of your doings, cease to do evil, learn to do well.
and all this is expounded by the Prophet Isaiah, i. 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 Laver, 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 Laver, 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 wash'd into the Name? nor is he thus wash'd only in the Font, there was a more inestimable fountain opened for sin and for uncleanness, Apoc. xi. 5. Jesus Christ hath wash'd 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 xi. 5. jesus christ hath washed us in his own blood;
yet we have more effusions to contribute to it, 1 Cor. vi. 11. But ye are wash'd, 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. vi. 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 Scurf 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 dross 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. ii. 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. ii. 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 he or she who is below and baser than 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 he or she who is below and baser than 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 wash'd 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, Mark vi. 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, Mark vi. 20. Could you but pardon him one Crime, he were a most Religious person,
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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,
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,
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Now when a Vice hath got any of these relations to me, rather than use a violence upon my self, I must find out some salve now to quiet Conscience, and yet keep the Vice.
Now when a Vice hath god any of these relations to me, rather than use a violence upon my self, I must find out Some salve now to quiet Conscience, and yet keep the Vice.
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in other things he will be strict, 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.
in other things he will be strict, 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 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,
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 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,
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,
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because he is thy bosom one? the Risque is greatest when the Foe is Rebel and Traytor too, is got in thy own Quarters, shuffled with thy own Forces, entred thy Holds and thy Defences,
Because he is thy bosom one? the Risque is greatest when the 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 no 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 no 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, Psalm xviii. 23. I was uncorrupt before him, and eschewed 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 xviii. 23. I was uncorrupt before him, and Eschewed my own wickedness.
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and when in the severe contritions of Repentance we come to judg our Lives, we have no leave to spare a Vice because custom hath made it our Companion and Intimate,
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 Intimate,
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 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 truly 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;
Our Saviour tells his Apostles, The time will come that whosoever killeth you will think he doth God service, John xvi. 2. NONLATINALPHABET, that he does offer an Oblation or Worship, shall think his Murder Sacrifice; that that would propitiate for other faults;
Our Saviour tells his Apostles, The time will come that whosoever kills you will think he does God service, John xvi. 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 St. Paul does find reason to call himself the chief of Sinners, 1 Tim. i. 15. for the commissions of that time of which he says that he served God with a pure Conscience, ver.
Once more Saint Paul does find reason to call himself the chief of Sinners, 1 Tim. i. 15. for the commissions of that time of which he Says that he served God with a pure Conscience, ver.
and after says, he had lived in all good conscience before God until that day, Acts xxiii. 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 Christned 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 xxiii. 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 Christened 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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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,
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,
but if we only 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 lie 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 only 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 only are indeed of Israel; for so our Saviour says, Behold an Israelite indeed in whom is no guile, John i. 47. One like the Father of them NONLATINALPHABET.
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, John i. 47. One like the Father of them.
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Gen. xxv. 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.
Gen. xxv. 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 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 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 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 is 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 Eys to seek Traps to ensnare the Feet, the Hands to sauce stones for a Meal, which may perchance delight the Palate with a transient 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 Transient gust of that they Are condited with,
all fellow-members of Christs Body the Church; this Israel to which the Text says God is truly good, not in presence or colour onely, he hath not the hypocrisies of kindness.
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 his 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 his 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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or to the heart, but that is hard, and is not qualified for his Goodness, our true good God being onely such to those that are of a clean, true, and sincere heart towards their brethren.
or to the heart, but that is hard, and is not qualified for his goodness, our true good God being only such to those that Are of a clean, true, and sincere heart towards their brothers.
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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'd and condemned with them;
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;
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If Jehu in his Executions on Ahab and his Family intend the cutting off the Regal Line 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 Line 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. i. 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. i. 4. But he that lets a vicious aim mix with his Virtue,
and does good to an ill end, addresses Gods 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 the Sheep and Oxen he was bid to destroy, his very worship loseth him the Throne of Israel: Nor an I serve God with such Pieties.
If Saul will sacrifice with the Sheep and Oxen he was bid to destroy, his very worship loses him the Throne of Israel: Nor an I serve God with such Pieties.
for that were to command me to break his Commands, 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 goodness,
for that were to command me to break his Commands, 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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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, A Clean and undefiled Heart.
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, A Clean and undefiled Heart.
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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;
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, Drunkenness, Revellings, Revenge, Wrath and Contentions, Seditions, Factions, Schisms, all Vncleannesses, &c. In these indeed the Heart can be but partial 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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23. These could have no truth in them, unless the heart by choosing and pursuing to the utmost any thing that it does judg unlawful, incurr'd the guilt of that unlawfulness, even to Damnation;
23. These could have no truth in them, 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 weight that is upheld by a mans hand, and otherwise would rush down to the earth, does surely gravitate as much, it is as heavy though it do not fall quite down,
A weight that is upheld by a men hand, and otherwise would rush down to the earth, does surely gravitate as much, it is as heavy though it do not fallen quite down,
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A setled tendency, a resolv'd inclination to sin, that presseth with its utmost agitation is that weight, which though it may perchance be stop'd 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 ask'd 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'd 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 Cleanness 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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The other is pure white indeed, but it is that of whited Sepulcres; a Life as clean as Light, a bright pure Conversation, but it shines with that light onely 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,
The other is pure white indeed, but it is that of whited Sepulchres; a Life as clean as Light, a bright pure Conversation, 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,
and cherish their own wickedness, but they make every Vice their own, as if the Root of bitterness branch'd out in each sort of Impiety in them, such fertile soyls of sin they are, here insincerity were to be wish'd;
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 Prophaneness; when the strictest Sect of them, the Pharisees, became most holy outwardly, 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 outwardly, 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 lukewarm, supine, and negligent in their Profession, yea, and licentious and Prophane, fit only to be joyned with Publicans, in Christs expressions; when sin grew generally 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 grew generally 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 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 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 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?
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 says, 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, says, Is it such a Fast that I have chosen? a day for a man to afflict his Soul? Isa. lviii. 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 lviii. 5. Somewhat a strange expression it is;
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We read of pampering the Soul, Psalm lxxviii. 18. They required NONLATINALPHABET meat for their Souls; not to supply the Hunger of their Body, that they had before;
We read of pampering the Soul, Psalm lxxviii. 18. They required meat for their Souls; not to supply the Hunger of their Body, that they had before;
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 forc'd 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 practices and expectations of Piety? 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 practices and Expectations of Piety? 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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Lord God! that thou shouldst shed a rational Angelick Soul into us, a thing next to the Being of thy Self, to animate only the Organs of Intemperance,
Lord God! that thou Shouldst shed a rational Angelical Soul into us, a thing next to the Being of thy Self, to animate only the Organs of Intemperance,
Only inspire us how to be but more sagacious, indeed but more luxurious Brutes, 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;
Only inspire us how to be but more sagacious, indeed but more luxurious Brutus's, 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,
When they came once where they did suck honey cut of the Rock, Deut. xxxil. 13. and Oyl out of the flinty Rock, they could not mind the Rock of their Salvation.
When they Come once where they did suck honey Cut of the Rock, Deuteronomy xxxil. 13. and Oil out of the flinty Rock, they could not mind the Rock of their Salvation.
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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He look'd 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. xxx. 8. Give me not Riches, feed me with food convenient for me;
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 xxx. 8. Give me not Riches, feed me with food convenient for me;
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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 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 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, hardhearted 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 ways 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 fulness, 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, Levit. xxiii. 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, Levit. xxiii. 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 threds 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 gives me confidence in this persuasion, who for that very reason in their penitential Excommunications did inflict such severities,
The universal sense of the Whole Primitive Church gives 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 pass 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. li. 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 li. 17. and without which all Others Are but vain Oblations.
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But 'tis not only these demure impieties, and those that are devout in wickedness, 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 devout 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 Sorrows 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 says, 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, may give encouragement to hope that God may be compounded with at easie rates;
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, may give encouragement to hope that God may be compounded with At easy rates;
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 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,
when themselves onely put them in, and make the breath of a few Pater noster 's quite blow out those flames which burn no where but in their Doctrines:
when themselves only put them in, and make the breath of a few Pater Noster is quite blow out those flames which burn no where but in their Doctrines:
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Yet when without any commission from Christ they make Attrition able to secure men from Hell, and an Indulgence able to release them out of Purgatory; when they make new conditions of Pardon, that is new Gospel, new ways 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 Indulgence 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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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. vi. 6, 7. Wherewith shall I come before the Lord, and How 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. vi. 6, 7. Wherewith shall I come before the Lord, and How 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 Oyl? 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 wash'd 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 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 Sins? But yet that will not do,
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Even so to make that expiation mine, besides reliance 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 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.
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 Jews 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 says, 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 days 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;
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;
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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 days. On 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. On Fasting-day secured a Life;
the weaknesses it brought upon the body, upheld it against all Gods threats, Vengeance pronounc'd and coming out against him falls to ground if Ahab humble and afflict his Soul. Gods stretch'd out Arm will not strike Sackcloth,
the Weaknesses it brought upon the body, upheld it against all God's Treats, 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 though these sayings assign not the Power and just Efficacy of that discipline in it self, yet they do the acceptance and effect of it by virtue of Christs Satisfaction:
But though these sayings assign not the Power and just Efficacy of that discipline in it self, yet they do the acceptance and Effect of it by virtue of Christ Satisfaction:
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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 faithful humbling of thy self in an afflictive sorrow for what's past, and so to mortifie as to work out Repentance;
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, and so to mortify as to work out Repentance;
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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 business 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 disjoined 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 lies 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 days 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 practices, 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 practices, 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-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?
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 beginnings 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 days: 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 days of Fasting which thy Primitive followers did Celebrate with abstinencies, 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 hodg'd in from Vice by all Gods Indignation, threatned at first, suffered at last, pronounc'd in Commination, executed in Passion: Ashwednesday gave us all Gods Curses against Sinners, all which Good Friday shews inflicted on our Saviour.
Indeed when I Consider how this Season is hodged 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 Vnmerciful, 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 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,
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. Cix. 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 Cix. 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 Riots 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 dress thy self for others eyes and, may be, sins;
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;
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 •et 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 •et alas!
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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,
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 Potions 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 Potions 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 Vnction pours Oil into those wounds of the Spirit; and we are never nearer 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
THE words Are a conditional Assertion of christ is Concerning his Apostles, and in them all Christians: And they do Easily divide themselves into two parts. The
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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 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 dearness 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 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 help'd 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 Gulf already, Here is the use of Friendship, the only noble one, that's worthy of that blessed quality:
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, Here is the use of Friendship, the only noble one, that's worthy of that blessed quality:
will testifie them to my Face, will be as faithful to me as the Conscience should be, hold a Glass 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. ii. 7. He lessened himself from the condition of being Lord of all, into that of a Servant, NONLATINALPHABET Heb. ii. 9. being diminished, made lower, meaner than his Creatures for the suffering of Death.
for Philip ii. 7. He lessened himself from the condition of being Lord of all, into that of a Servant, Hebrew ii. 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 perish'd 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 Abyss 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'd,
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 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:
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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ver. 11, 12. He gave himself also to Ransom us from our own evil doings, and to redeem us into his Obedience, Tit. ii. ver. 14. Without which no dependance on him will avail.
ver. 11, 12. He gave himself also to Ransom us from our own evil doings, and to Redeem us into his obedience, Tit. ii. ver. 14. Without which no dependence on him will avail.
though they do Miracles, if they do wickedly, he will bid them depart, profess he never knew them, ver. 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, ver. 22, 23. He will not let such have a bore Relation to his Name,
but them that do what he commands, Apoc. xxii. 14. that is, do Evangelically, 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 xxii. 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. ii. 7. and he hath nothing else but Vengeance for all others, 2 Thes. i. 8. and we have neither Christ, nor Gospel, nor Religion, but with these terms.
And persevere also by patient Continuance in welldoing, Rom. ii. 7. and he hath nothing Else but Vengeance for all Others, 2 Thebes i. 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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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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and do approve of better things, but cannot choose but follow these that are the worser) 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,
and do approve of better things, but cannot choose but follow these that Are the Worse) 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, unless 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'd 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 affornted goodness, 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 affornted Goodness, become Temptations and Degrees of Ruin!
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but have everlasting life, John iii. 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 iii. 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. xxxvi. 3.) The Promises therefore being conditional, 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. xxxvi. 3.) The Promises Therefore being conditional, 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;
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, ver.
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, for.
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,
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,
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: Now such a Rebel, is, we know, the worst of Enemies.
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: Now such a Rebel, is, we know, the worst of Enemies.
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Whosoever will be a friend of the World, is an Enemy of God, James iv. 4. And he calls them adulteresses and Adulterers, who think to joyn great strict Religion to some little bylove of an Honour,
Whosoever will be a friend of the World, is an Enemy of God, James iv. 4. And he calls them Adulteresses and Adulterers, who think to join great strict Religion to Some little bylove of an Honour,
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,
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 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 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 died 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 C•own 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 fall 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,
and of platting Coronets for thee, as the thorns did make him a C•own 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 says, 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,
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,
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, Psal. xiix. 17. 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 or crush'd;
and this false Friend, that does it Self forsake them, will neither go along, Psalm xiix. 17. 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 or 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 inexotable 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 sin•ing. 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 inexotable 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 sin•ing. Such men having no virtue in themselves, must needs hate it in Others,
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and having nothing else to recommend them in 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 in 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, chase 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, chase 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 practices 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 practices 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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Friendship with that, engageth into Enmity with God and Christ I shew'd you. And to pass over all those after-retributions of Vengeance Christ hath studied for his Enemies,
Friendship with that, engageth into Enmity with God and christ I showed you. And to pass over all those after-retributions of Vengeance christ hath studied for his Enemies,
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who for so many years lay under such inflictions, as had much of the character of his last execution; 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 execution; 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 the prophaneness, to the loose impieties and the bold Atheisms of the Laity, especially of the better sort; in short, what one degree,
'Twere endless to go on 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 Courtship, 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,
But then, when christ Come to confirm this Amity, Come dressed with all his Courtship, 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 acquaintant-sins, enrich and serve them with his Bounties, make appear that we onely 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 acquaintant-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 Barrabas, 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. v. 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 v. 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 express it self as scarcely strong enough for Execution, but Almightiness 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 Almightiness 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 ruine, if he does hunger and thirst after it, go to his Vengeance as to a Feast? And if you read the 25th 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 ruin, if he does hunger and thirst After it, go to his Vengeance as to a Feast? And if you read the 25th 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 enjoys his morsels, that lays out his Contrivances, and studies on his Dishes so as if he meant to cram his Soul, let him know what delight soever he finds,
He that enjoys his morsels, that lays out his Contrivances, and studies on his Dishes so as if he meant to cram his Soul, let him know what delight soever he finds,
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when he hath spoiled the Elements of their Inhabitants, to furnish his own Belly, and not content with Natures Delicacies neither, hath given them forc'd Fatnesses, changing the very flesh into a marrow, suppling the Bones almost into that Oyl 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. xii. 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 xii. 23. To an innumerable company of Angels, to the general Assembly,
and to the Spirits of Just men made perfect, and to Jesus the Mediatour 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 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.
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 addrest 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 giddiness and frenzy, unsteddy in all things but resolutions of Ruine, that would tear open their old Wounds, to let out Life, and they will dye.
led by a Spirit of giddiness and frenzy, 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 Forein 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 subterfuge, calls it Eternal fire, and Eternal punishment, where their worm dieth not, Mark ix. 43, 44. 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, Mark ix. 43, 44. 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? Psal. xxxiv. 12. David enquires 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? Psalm xxxiv. 12. David enquires 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 ways and steps it comes to be so, I will lay before you the violent courses he does take to break through difficulties and obstructions that would trash and hinder him:
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 and obstructions that would trash and hinder him:
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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 Baptism, 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 sin, 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 since, 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 troublesom and restless, because this is very uneasie, these inward groans make discord in their chearful 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, fear 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, Fear their own Conscience that its wounds may not bleed.
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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,
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, desire 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, desire 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, ver. 32. And lo thou art unto them as a very lovely Song of one that hath a pleasant voice,
If these ambassadors speak Charms, it is but what God tells our Prophet in this Chapter, ver. 32. And lo thou art unto them as a very lovely Song of one that hath a pleasant voice,
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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 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 express 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 foederal 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 fence, that our Saviour calls them Keys of the Kingdom of Heaven, as if they lock'd us in the Path of Piety and Life;
But as the Lord appointed them they were so close a fence, 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 Fifthly, 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 Fifthly, 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 Abyss, 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 Almighties powerful methods, and frustrates the whole Counsel 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 ways and Counsels, 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'd 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 becaue 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-seat;
yea sometime without any shadow of a provocation, merely becaue 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 Judgment seat;
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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 Customs 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 endless 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'd in the gathering sticks upon the Sabbath day in Israel.
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.
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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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It is the present pleasure sin does tempt your sensuality withal, whose agitations are so quick and strong that they surprize or break the forces of your Reason,
It is 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. iii.
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. iii.
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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 Knowledg; 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 Joys 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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he hath the age and strength of Reason but to play the Child with, to exert it in those things that are but a Man's Rattles, hath the sagacity of an Intelligence meerly to find out how to be a brute with greater luxury and rellish.
he hath the age and strength of Reason but to play the Child with, to exert it in those things that Are but a Man's Rattles, hath the sagacity of an Intelligence merely to find out how to be a brutus with greater luxury and relish.
and fall from Nature that you may fall into Hell, this case hath no pretence; and those pleasures cannot toll man on to death, which till the man be dead,
and fallen from Nature that you may fallen into Hell, this case hath no pretence; and those pleasures cannot toll man on to death, which till the man be dead,
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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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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! be that of flesh;
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! be that of Flesh;
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to whose onely satisfactions the man useth himself, by long Custom of which, the Soul doth so imbibe the Inclinations of the Body, that nothing of another kind can possibly be relish'd.
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 Croud before the real 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 Crowd 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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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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It is 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;
It is 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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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 says, 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 pass by such dotages 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 dotages 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 Palms 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 chearful eagerness.
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 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? Oh 'twas a Cup of deadly Wine, red with God Indignation, poison'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 Indignation, poisoned with since!
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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 onely 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 intolerable, '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 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 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 choice 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 Bowels 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 only 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, Prov. viii. 30. 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, Curae viii. 30. 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 Blessedness 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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The Artificial pleasures of the Palate whether in meats or drinks, forc'd tasts, 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;
why will you also die? as you have slain his Person, will you Crucifie his Kindness 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 choice 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 die? 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 turn'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 turned up to them, in moods and fits;
O thou my Soul! take other Resolutions, thou seest the things that men with so much care and sin provide to make their lives delightful here, although success answer their care, are vain and helpless things,
O thou my Soul! take other Resolutions, thou See the things that men with so much care and since provide to make their lives delightful Here, although success answer their care, Are vain and helpless things,
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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,
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 lose 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 loose 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 die, that Pride will make me fall as low as Lucifer, that Glory will go out into utter darkness, 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 possess 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 die; 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.
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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First, the different tenure, or condition of Estates in the two different Countreys we relate to, this here is a Land onely 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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When S. John would enumerate all that is in the World the particular that he gives in is thus, 1 John ii. 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 ii. 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, Covetousness, 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 solicitude 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 lies in gayeties, all Natures Wardrobe must be rifled, the beauties of the Universe desloured, 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 desloured, 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;
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;
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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,
Eccles. v. 11. 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 onely that of seeing many Dishes full,
Eccles. v. 11. 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 Riotous 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'd hunger as well as dishes, so that the Riotous 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 whilst with so much feaver of desire, he courts nothing else but the change, and values that alone equal with all the discontents of this life, all the miseries of that to come,
And while 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 onely 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, Psalm lxiii. 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 lxiii. 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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•or 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 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 Bodies 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;
'tis his Soul onely thirsts, and that for God: As if he were indeed like Angels now, how can this man desire any thing on Earth besides the 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 the 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 annex'd by Promise, Matth vi. 33. it is for such to be sollicitous 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, Matthew vi. 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 lies 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, ver. 5. I shall not doubt to beg 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, ver. 5. I shall not doubt to beg what my needs crave:
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But if God, and any the most signal earthly advantage stand in competition, and I cannot have one with the other, his Providence or his Commands have made them inconsistent, that I will not desire with him, then he shall be my Choice alone:
But if God, and any the most signal earthly advantage stand in competition, and I cannot have one with the other, his Providence or his Commands have made them inconsistent, that I will not desire with him, then he shall be my Choice alone:
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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 bowels from her) yet would she give those bowels 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 onely 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 discours'd 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 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,
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 soyl and the defilement of it, like Lightning which but passes by, stays 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 point does coexist to every point, 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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and where also the Infinite and all-sufficient God is the Possession; which is my next Proposition, and that God himself affirms. Gen. xv. i. I am thy shield and thy exceeding great reward.
and where also the Infinite and All-sufficient God is the Possession; which is my next Proposition, and that God himself affirms. Gen. xv. i. I am thy shield and thy exceeding great reward.
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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 hee both personal and real, and 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 he both personal and real, and 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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and his Ears are open to his Prayers, watch to attend each motion of his heart, 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 his Ears Are open to his Prayers, watch to attend each motion of his heart, 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 Securities that Gods Preserving Mercies signifie, the watches of his Providence, the Blessings that fulfill his Attributes of goodness, all are exerted upon his occasions, are made the present objects and the satisfactions of his nearest senses,
In a word, all the Securities 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 Heaven? 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. viii. 34. a Master of Requests, one that will not onely hand in my Petitions, get access for my Prayers and my tears to God, but will make them effectual:
First, I have an Intercessor there, Rom. viii. 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. iv. 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 iv. 14. 16. For though my supplications have not strength nor ardour that can mount them into Heaven,
and wrap'd 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 be sins, as his Advocate is his propitiation, so his Judg is his Sacrifice; is that Lamb that does take away the sins of the World, is his •in-offering, his expiation onely 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 be 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 •in-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 preverse and Reprobate choice.
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 mock'd their confidences and desires, yet be not onely 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 knowledg 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 Tantal•s '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;
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 Tantal•s is riotous hunger that does gnaw his bowels, is his Worm that never die; 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 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;
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;
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.
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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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 ask'd, 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 Apparel,
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 Wine-fat? 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 Cross, his coming as a Priest. The
and his garments like him that treadeth in the Wine-fat? And it was the Prospect of him when he Come to tread the Winepress 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 Fathers ' 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 i. 17. And this is a preparative so necessary, that the Nation of the Jews affirm, it is meerly for the want of this that he does yet defer 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, Luke i. 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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If the Word of the Son of God might be taken in his own case, this would be soon evinc'd, 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;
If the Word of the Son of God might be taken in his own case, this would be soon evinced, 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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Now as he that shuts 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 Sunshine;
Now as he that shuts 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 blindness 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 Libertinism 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 their Lusts;
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 their Lustiest;
For certainly that men who are averse to the duties of Christianity, and cannot bend their minds to the observance of that which Christs 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 flies into the notices and observations of a Statesman;) than 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;) than 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 lie 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 be 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 is Sermon of a Judgement to come might be true, straight be began to shake, and then immediately to turn the Sermon off, bid S. Paul depart till Another time.
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for in the Systeme of Christs Religion there is not any thing but is so suited to the very Constitution of a natural 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 natural 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, and a rational Creature, that they accounted it,
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, and a rational Creature, that they accounted it,
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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 useless,
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 choice,
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 choice 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 points 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 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.
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.
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 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 condemn since in the Flesh;
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 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 stop'd the avenues, sure one would judg 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 be 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 be cannot doubt them long, not only for christ is 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 only to urge him to embrace, only 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;
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 died 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 confess I would believe, that men persuade 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, Luke xvi, 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, Lycia xvi, 28. as if those Truths did want witnessing.
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all Torments were more eligible than the belief 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 belief 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, John xi. 47. you may find them strugling with his demonstrations to keep off the Evidence, What do we? for this man doth 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 xi. 47. you may find them struggling with his demonstrations to keep off the Evidence, What do we? for this man does 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. vi. 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. vi. 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 speaks 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 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;
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 Brute 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 Brutus part, that allow themselves all the Desires of constitution, Are come to swill the pleasures, profits,
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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;
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 die 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 haste 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. iii. 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 iii. 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 Cross 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 Blessedness, 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 dreadful, 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 Cross.
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, Luke xv. 10. And God himself in Hoseah seeing Ephraim would not reform cries out, NONLATINALPHABET.
Because the Joys and comforts of that presence Are At Sinners that repent, Lycia xv. 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,
that walk after their own lusts, 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 always were vicissitudes of Flourish and Decay in every Nation,
that walk After their own Lustiest, 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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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;
not 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,
not 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,
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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 Riots onely gnashing of teeth, Teeth ready to revenge their former Luxuries on themselves, gnashing as to devour one another, Matth. xxiv. 48. But he is that King too that Executed Sloth as well as Treason, in Matth. xxv. 30. who having given one a Talent, trusted him with abilities of doing service in the station he had put him in, 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 xxiv. 48. But he is that King too that Executed Sloth as well as Treason, in Matthew xxv. 30. who having given one a Talon, trusted him with abilities of doing service in the station he had put him in, which for his not endeavouring to do,
but indulg'd to idleness, condemn'd 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.
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 slighter 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 non•execution of the Laws (which seems slighter 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 disfurnish'd, 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 Obligation 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 Obligation 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 duties 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 days.
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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What in that fatal Race, 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;
What 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 wickedness of ours had a stab at his Heart, that we should still reserve the envenom'd Ponyard, keep the malice of the wickedness to Crucifie 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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and when he is so heavy laden and so weak, they make him climb up Precipices, whence their Scorns too throw him down again with his Cross and Incumbrances upon him.
and when he is so heavy laden and so weak, they make him climb up Precipices, whence their Scorns too throw him down again with his Cross and Encumbrances upon him.
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The Gaudy people, they that spend the severe hours of this sad Season, and of the preparation for that Passion in the Arts and labours of Attire, that mortifie and punish themselves onely in cares and in Contrivances to make and dress up Beauties,
The Gaudy people, they that spend the severe hours of this sad Season, and of the 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 Beauty's,
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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 of 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 of 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 Die,
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 chear 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 superciliousness, with such difference to Christ, that you would say the Pharisees were now all of Christ's side. And is 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 Shipwrack'd to the drowning of almost five hundred men, Voyages of Mendez Pinto, Chap. 19. 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 is 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, Voyages of Mendez Pinto, Chap. 19. only fifty three escaped,
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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:
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 got into a Wood near the Shore and Boat, and it was ordered among them, that when the Captain should pronounce Jesus three times, then they should run out of the Wood and seize the Vessel. Lord!
They Therefore god into a Wood near the Shore and Boat, and it was ordered among them, that when 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 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 Cross, for so the Jews and Soldiers 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 Worship'd him in scorn and Crucify'd 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 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?
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 rebel 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 always 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 always 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 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;
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;
nor his Will fix, why then in this unquietness of hers she sets the thoughts 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:
nor his Will fix, why then in this unquietness of hers she sets the thoughts 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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and the unsafeness of those after-hopes, not fit to be security against God's Threats, and would convince the man that conscience of resisting a temptation,
and the unsafeness of those after-hopes, not fit to be security against God's Treats, and would convince the man that conscience of resisting a temptation,
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and by that keeping himself free from the clutches of the Devil, and the fears of Hell, together with present assurance of God's favour, are more satisfying at the present than the pleasures of the sin:
and by that keeping himself free from the clutches of the devil, and the fears of Hell, together with present assurance of God's favour, Are more satisfying At the present than the pleasures of the since:
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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 will some time or other seize upon him, and finding the temptation to have sharper stings than his Religious fears of things which are not present,
and will Some time or other seize upon him, and finding the temptation to have sharper stings than his Religious fears of things which Are not present,
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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 air,
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 vigorous, 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'd, the Will does seem always 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.
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:
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 enjoys 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 e're 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 ever 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,
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and what will he not lust for when he is grown up, that is taught to desire provocatives e're 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 ever 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 like Aristotle 's observation backwards, educating them into Creatures of meer sense, teaching them to be rational understanding Brutes. 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 like Aristotle is observation backwards, educating them into Creatures of mere sense, teaching them to be rational understanding Brutus's. 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 taste 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 stir for themselves, they work out most unquiet Emulations, Envies, 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 Glories 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 Glories 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 stress 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;
as if their Faith laid hold indeed upon the Promises of this Life, and if it overcame the World, it was for them to seize and be possessors of. But this is not the Victory my Text secures, a Conquest for the Faith onely of Mahomet to make:
as if their Faith laid hold indeed upon the Promises of this Life, and if it overcame the World, it was for them to seize and be Possessors' of. But this is not the Victory my Text secures, a Conquest for the Faith only of Mahomet to make:
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and the evidence of things not seen, Heb. xi. 1. Which as the Syriack translates, does say, that Faith is such a certainty of those things that we hope for,
and the evidence of things not seen, Hebrew xi. 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 that 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 that 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 look'd 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 choices and her aversations, where the Objects are of alike kind,
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,
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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 Abyss, 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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and kind enough to stretch out his right hand and catch him in the fall, or trusting to that Promise, He will give his Angels charge concerning thee,
and kind enough to stretch out his right hand and catch him in the fallen, or trusting to that Promise, He will give his Angels charge Concerning thee,
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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 help'd 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 nakedness, 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 Fitmament 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 Fitmament 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 •ees this little point 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 •ees 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 crouds 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 crouds 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, Oppress and Murder one another for the present share;
Probably had they Humane understandings, they would then divide their Molehill into Empires, would be false and treacherous to one Another, Cheat, Defraud, Oppress and Murder one Another for the present share;
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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 magnetism, 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. xxv. 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 xxv. 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 World, 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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VVhatever Instruments of Tyranny that us'd upon his Saviour on the Cross, those he must exercise on it again, those Thorns, those Nails, 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. vi. 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.
Whatever Instruments of Tyranny that used upon his Saviour on the Cross, those he must 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. vi. 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.
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 despis'd by it, counted as an accured 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 accured 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 Carcass;
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 always 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 Cross 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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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,
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 vanquish'd, Crucified to me, should I look for services from my dead Enemy whom I had slain? 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;
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 rack'd upon that instrument of Death, he is not grieved because the Nails 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 ways 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 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,
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 Carcass 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.
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 adays 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 covetousness 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 adais 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 there's none of them but does believe but he shall die, 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 there'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 VVorld can help or ease, forethrowded 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, forethrowded 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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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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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 real 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 VVorld, 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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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,
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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when 'tis more easie far to want 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.
when it's more easy Far to want 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 Allurements 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 Shield 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,
His Heroes through Faith subdu'd earthly Kingdoms, but by Faith we overthrow the Kingdom of the Prince and God of this World, and the Kingdom too of the Almighty suffers violence from it,
His Heroes through Faith subdued earthly Kingdoms, but by Faith we overthrow the Kingdom of the Prince and God of this World, and the Kingdom too of the Almighty suffers violence from it,
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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:
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 put off our Old Man, the whole Body of Sin, that we may hang it on his Cross 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 put off our Old Man, the Whole Body 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. vi. 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. vi. and the being Crucified with christ is what S. Paul elsewhere Expresses by the being made conformable to his death.
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Secondly, It imports more, even Communication and partaking with him in his Passion, being planted together in the likeness of his death, Rom. vi. 5. and I am Crucified with Christ, does mean I have a fellowship of his Sufferings, as he words it Phil. iii. 10.
Secondly, It imports more, even Communication and partaking with him in his Passion, being planted together in the likeness of his death, Rom. vi. 5. and I am crucified with christ, does mean I have a fellowship of his Sufferings, as he words it Philip iii. 10.
Thirdly, It means also a conjunction of causal Relation, that there is a Vertue and Efficacy in the Cross of Christ to work the Sinner into Crucifying of his sin so the particle must needs import, Ephes. ii. 6. NONLATINALPHABET he hath set us together with him in heavenly places in Christ Jesus.
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 so the particle must needs import, Ephesians ii. 6. he hath Set us together with him in heavenly places in christ jesus.
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 〈 ◊ 〉 ansform'd by the renewing of your mind, Rom. xii. 2. And if there be any sublimer and more de•••cated past in that, it must submit to the same Fate, 〈 … 〉 in the spirit of your mind, Ephes. iv. 23. Corruption hath invaded that:
Be you 〈 ◊ 〉 ansformed by the renewing of your mind, Rom. xii. 2. And if there be any sublimer and more de•••cated passed in that, it must submit to the same Fate, 〈 … 〉 in the Spirit of your mind, Ephesians iv. 23. Corruption hath invaded that:
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To NONLATINALPHABET the diviner ruling part, is grown a slave to the Beast part of him, it hath debauch'd its notions whereby it should discriminate good from evll,
To 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 evll,
Now all these Fortresses of Vice that maintain and secure a man in sin must be demolish'd, all such imaginations cast down, and every high thing that exalteth it self against the knowledg 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 Cross (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 Cross, 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 Sickness 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 wickedness, 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. vi. 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. vi. 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 confess, 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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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!
and take away the foreskin of your hearts, Jer. iv, 4. These are harder and more bloody words, they differ in the pain and anguish that they put us to,
and take away the foreskin of your hearts, Jer. iv, 4. These Are harder and more bloody words, they differ in the pain and anguish that they put us to,
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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, saintings 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;
when if we want it, we have qualms, saintings 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 kindness not to leave him Eyes to be to him the same as Appetite to Tantalus, that which he must not satisfie, 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 satisfy, 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. vi. 6. to mortifie our members, Col. iii. 5. and to Crucifie, Gal. vi. 14. which how it may be done, the next consideration of S. Paul 's condition in the Text, and my next part declare.
for we Are bid Thirdly to slay the Body of since, Rom. vi. 6. to mortify our members, Col. iii. 5. and to Crucify, Gal. vi. 14. which how it may be done, the next consideration of S. Paul is 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 always 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 intolerable.
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 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:
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 pass this part of the Conformity, and follow Christ to Pontius Pilate. And for this part we our selves are fitted, the whole furniture of a Judicial Court, all that makes up both Bench and Bar is born within us.
but will pass this part of the Conformity, and follow christ to Pontius Pilate. And for this part we our selves Are fitted, the Whole furniture of a Judicial Court, all that makes up both Bench and Bar 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 Way, 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 Custom 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. xvi. 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. xvi. 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 Bowls and the riotous Evenings I have past, look yonder what a sad night do these make Christ pass!
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 toil to faintings to maintain my dissolute life, see how he is forc'd 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 less an heart, not when I am 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 am 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 made restitution of what he had not taken, made his Adversary whole whom he had not hurt!
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, and made restitution of what he had not taken, made his Adversary Whole whom he had not hurt!
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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 sensless 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 Cross of Christ to the crucifying of sin, which is the second sense in which the Christian does profess 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;
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 wickedness, 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. Paul 's expression dishonour him amongst men;
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 is expression dishonour him among men;
if that either were our business, or if this sort of satisfaction did not properly belong onely to the offended party, not the supream Judg 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 ••e 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 ••e 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. xix. 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 xix. 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 Laws does certainly hedg in those Laws, 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;
Who shall be able to avoid or to endure the issues of it? shall I think to scape them when he spared not his own 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 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 practice.
Who shall be able to avoid or to endure the issues of it? shall I think to escape them when he spared not his own 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 paeniteat, iste per mortem Christi peccato mortuus esse dicitur, saith Origen on Rom. vi. 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 paeniteat, iste per mortem Christ Peccato Mortuus esse dicitur, Says Origen on Rom. vi. 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 it proved most evidently Heb. ix. 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 it proved most evidently Hebrew ix. 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 stress of all his most Almighty Attributes conjoyn'd in one compounded Miracle, can yet make all this vain and fruitless and have no effect, are not 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 not 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 Breast,
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 Breast,
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 pluriders every Element and brings a little Universe at once upon my Table to treat it self withal, were but to kill one Heiser for the Temple, and I to expiate each surfeit by one such Beligious Riot: 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 pluriders every Element and brings a little Universe At once upon my Table to Treat it self withal, were but to kill one Heiser for the Temple, and I to expiate each surfeit by one such Beligious Riot: 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 pass? It is impossible that we should be so apprehensive of our own demerits, should we see them represented in the suffering 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 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 St. 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 suffering 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 Saint 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. x. 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. x. 18. to communicate with the Altar, and partake the Sacrifice which he really did.
We read indeed there in the sixteenth verse, that in the Sacrament there is NONLATINALPHABET NONLATINALPHABET, the shedding 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 verse, 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 Cross, 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,
that Agony which an Angels comfort could not calm, that dreadful Terrour which exprest it self in the cold Sweat of clotted Blood, that greater Terrour which came so near Despair as to make thee cry out, My God, my God,
that Agony which an Angels Comfort could not Cam, that dreadful Terror which expressed it self in the cold Sweat of clotted Blood, that greater Terror which Come so near Despair as to make thee cry out, My God, my God,
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 Cross of Christ hath crucified his body of Sin, Christ's 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:
He that by virtue of the Cross of christ hath Crucified his body of since, Christ's 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:
And as Christ bore the guilt of all our doings on the Tree, so he will have us bear the name, and merit, and reward of his; for as S. Paul does express, Rom. vi. 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 as christ boar the guilt of all our doings on the Tree, so he will have us bear the name, and merit, and reward of his; for as S. Paul does express, Rom. vi. 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,
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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 only whom the efficacy of the Cross of Christ hath wrought on to the Crucifying of sin, he onely hath the satisfactions of the Cross 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 i• Christ, he is a new creature, old things are done away, 2 Cor. v. 17. Whosoever is not such he hath no interest in the Jesus of that day.
For if any man be i• christ, he is a new creature, old things Are done away, 2 Cor. v. 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 sanctify'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 persuade 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 persuaded 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, afterwards would fain 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, afterwards would fain 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 custom of the works of sin, 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.
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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but if 'twere the loathsom Carcass of a Villain Traytor that was Executed, we turn from the sight as from a Fiend, it is a detestable and accursed spectacle.
but if 'twere the loathsome Carcase of a Villain Traitor that was Executed, we turn from the sighed as from a Fiend, it is a detestable and accursed spectacle.
he would shun the sight 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;
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,1 Joh. iv. 20. Gen. xii. 6, 7. and 33. 18. compar'd with Leut. xi. 29, 3. and Judg. ix. 6, 7. Deut. xi. 29. Psalm Cxxxvii. 3. Josh. iv NONLATINALPHABET. Epiphan. de Samarit.
having admitted in a while the God of Israel among their God's, and After having an High Priest of Aaron is Line, a Temple too built on that place where Abraham and the Father's of the Hebrews,1 John iv. 20. Gen. xii. 6, 7. and 33. 18. compared with Lute xi. 29, 3. and Judges ix. 6, 7. Deuteronomy xi. 29. Psalm Cxxxvii. 3. Josh. iv. Epiphanius. de Samarit.
& Scaliger says Audeam dicere eos adeo ab omni Idolol•tria abhorrere, ut in hac parti Judaeos ipsos superare. vide Auth. de Emen. Tom. l. 7. p. 66•. friends of God, did chuse to offer Sacrifice;
& Scaliger Says Audeam dicere eos adeo ab omni Idolol•tria abhorrere, ut in hac parti Judeans ipsos superare. vide Auth de Emen. Tom. l. 7. p. 66•. 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 publish'd to the People, on Mount Gerizim; which therefore seem 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 seem 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 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 came to differ very little either in the Doctrine or the practice 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, Joh. iv. Our Fathers Worshipped in this Mountain, but ye say that in Jerusalem is the place where men ought to Worship:
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, John iv. Our Father's Worshipped in this Mountain, but you say that in Jerusalem is the place where men ought to Worship:
this onely 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 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, ver. 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, ver. 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 express'd 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 judg 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 Elijah '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 Elijah is 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, This is that which Christ reproves here, telling them that would do so, Ye know not what manner of Spirit ye are of.
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, This is that which christ reproves Here, telling them that would do so, You know not what manner of Spirit you Are of.
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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 judg 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 judg in that, which whatsoever they shall Judg we are alike 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 alike bound to receive (the Faith of christ) without any the least difference to their judgement.
But though they have no right to judg 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 Tranquillity of the State is committed, must have the power to judg and to determine what Faith shall be publiquely profess'd 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 express 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 practices 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 practices 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, Isal. xi. 6, 7, &c. & 65. 25. 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, Isal xi. 6, 7, etc. & 65. 25. The Wolf shall dwell with the Lamb,
Rather whereas there these Creatures onely met, here they lye down and dwell together: And the Asp and Serpent that could poyson Paradise it self, have now no venomous tooth to bite, no not the heel, nor spiteful 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 it 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 it 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 Offenders:
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 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 onely probable restraint, was put into the Law by God who was himself Supream Magistrate in that Theocraty, against whom 'twas exact Rebellion and Treason to take another God, and therefore was by him punish'd 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, Luke x. that the Samaritan, 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 point, 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, Lycia x. 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 confess the Lord,
The other warm Apostle meets a greater check in the like case, S. Peter is 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 replies 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 savour 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 savour 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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though most unjustly persecuting for Religion; talks of no Fire but the fiery trial then, in Epist. 1. Cap. iv. 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:
though most unjustly persecuting for Religion; talks of no Fire but the fiery trial then, in Epistle 1. Cap. iv. 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:
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.
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.
Sure they must not root out smutted Corn that must not root out Poppy; we may let that which is a little blasted grow, if we must let the Tares and Darnel grow.
Sure they must not root out smutted Corn that must not root out Poppy; we may let that which is a little blasted grow, if we must let the Tares and Darnel grow.
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The Soldiers would not crucifie Christ's Coat, nor make a rent there where they could find no seam: 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 sor new wine indeed, but never look'd 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 sor 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 perish'd 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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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 publish'd, the Pope's Bull if not made yet produc'd 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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as being sacrific'd to that Duty and Religion which was the utmost that they understood (if 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 (if 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; always 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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and yet as if Christ had fulfilled his promise to them without Metaphor, baptized them with the Holy Ghost and fire, onely that they might kindle fire,
and yet as if christ had fulfilled his promise to them without Metaphor, baptised them with the Holy Ghost and fire, only that they might kindle fire,
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these mens life, their garb, their very piety is faction: they pray, rebel, 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, and 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, and if they have not yet repented of all that,
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then it is plain if they can get an opportunity they will do it again, nay they must by their Spirit think themselves obliged to do it. But these are not all:
then it is plain if they can get an opportunity they will do it again, nay they must by their Spirit think themselves obliged to do it. But these Are not all:
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;
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;
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;
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 publish'd, does propose this case of Conscience, Whether a Priest may make use of what he hath learn'd in Confession to avert great impendent mischiefs to the Government? as for Example, One confesses that himself or some other had laid Gunpowder,
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 avert great impendent mischiefs to the Government? as for Exampl, One Confesses that himself or Some other had laid Gunpowder,
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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 pass throughout the City will be either certainly destroy'd or in great peril; and resolves it thus.
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; and resolves it thus.
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'Tis the most probable and safe Opinion, and the more suitable to Religion, and to that reverence which is due to the Sacrament of Confession, that it is not lawful to make use of this his knowledg to that end.
It's the most probable and safe Opinion, and the more suitable to Religion, and to that Reverence which is due to the Sacrament of Confessi, that it is not lawful to make use of this his knowledge to that end.
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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.
and then you may be sure all Babel 's divisions and confusions make the draught of ours, and are said to be the issue of the Protestant Doctrines: Whereas such things are countenanc'd by some particular Authors of their Church, were never own'd by any publique Act, or Doctrine of a general Council to which they provoke us.
and then you may be sure all Babel is divisions and confusions make the draught of ours, and Are said to be the issue of the Protestant Doctrines: Whereas such things Are 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 confess our Calendar can shew a thirtieth of January, as well as a fifth of November. There are indeed that say, the Romanists hatch'd that days guilt, and challenge any man to call them to account for saying so. But whether so or not;
I must 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 establish'd Doctrines of the Churches, and here undertake to shew the Church of England most expresly does declare against all practices 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 practices 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 Councils 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 Councils 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 liable 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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but was slain because he did disturb the State by suspending all the Bishops that upheld the Kings just cause against him, so that neither King nor State could live in peace for him;
but was slave Because he did disturb the State by suspending all the Bishops that upheld the Kings just cause against him, so that neither King nor State could live in peace for him;
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 express 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 Council at Lyons, Anno 1245. the Emperour 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,
Secondly, It is notorious that in their First General Council 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 Council that Decreed Red Hats to Cardinals:
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:
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 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 Council 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 ot 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 It defend them,
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Thus that Council though it took away the Peoples right to the Blood of Christ, denying them the Cup in the Sacrament, gave them in exchange the Blood of their 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 Sacrament, gave them in exchange the Blood of their 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, Les declarant heretiques relaps, chefs, fauteurs & protecteurs de l' heresie come tels tombes dans les censures & les peines y portées par les loix & les Canons, privez eux & leur descendans des toutes terres & dignités, incapables de succeder à quelque Principauté que se soit, specialement au Royaume de France.
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, Les declarant Heretics relapse, chefs, fauteurs & protecteurs de l' heresy come tells tombs dans les censures & less pains y portées par les loix & less Canonas, privez eux & leur descendans des toutes terres & dignités, incapables the succeeder à quelque Principauté que se soit, specialement au Royaume de France.
for that of Boniface the eighth which says the Pope hath power to judg all temporal Powers, is declared not to extend to France. Cap. meruit ▪ 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. meruit ▪ de privilege. in Extravagant. communibus.
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Thus by the publique Acts of their Church, and by the Canons of their General Councils we have found in causes of Religion Deprivation of Princes, Wars and Bloodshed, and the other consequent Miseries are establish'd;
Thus by the public Acts of their Church, and by the Canonas of their General Councils 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, establish'd in the 39. Articles of her Religion, says in express 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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for what a Religion 'tis that such men by such means would restore, may easily be judged even as good a Religion surely as Rebels be good men, and obedient Subjects.
for what a Religion it's that such men by such means would restore, may Easily be judged even as good a Religion surely as Rebels be good men, and obedient Subject's.
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2 Book of Hom. 4 part of the Serm. against wilful Rebellion. 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,
2 Book of Hom. 4 part of the Sermon against wilful Rebellion. 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,
and although there was no Parliament then sitting to enact these Canons into Laws, yet since that time the Law of England is declar'd to say the same;
and although there was no Parliament then sitting to enact these Canonas into Laws, yet since that time the Law of England is declared to say the same;
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and we obliged by it to acknowledg, 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 Councils, yet I doubt not multitudes of loyal Souls of this our Nation do abhor the Tenents, by what Rule of theirs I know not I confess.
even Acts of the same Councils, 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 glories 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 Glories 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 betrays too openly indifference and unconcernedness 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'd 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 prosess'd 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 processed 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, long-suffering, gentleness, goodness, faith, meekness, temperance, joy in the Holy Ghost;
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 came down from Heaven too, 'twas onely to consume their dross that they may be pure mettal, fit as for the King's Inscription, meek Christians, good Subjects, so for Gods Image to be stamp'd upon, that is, renewed in Righteousness and true Holiness.
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.
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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 stange, 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 wou•• 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 wou•• 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 chuse to handle some 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 Some 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 remediless, so vast a gulf betwixt him an• •e Bosom of Comfort, that not the least drop of refreshment, no 〈 … 〉 hopes nor wishes of it could pass thence to him;
Our Rich man Here when he saw his own estate remediless, so vast a gulf betwixt him an• •e Bosom of Comfort, that not the least drop of refreshment, no 〈 … 〉 hope's nor wishes of it could pass thence to him;
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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 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 transgressions, 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 transgressions, 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; therefore I pray thee send; Nay Father Abraham, &c.
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; Therefore I pray thee send; Nay Father Abraham, etc.
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I have heard I confess of a proud lowliness, where the humility is but the manage and the art of being lofty, is onely assum'd condesc•ntion 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 condesc•ntion 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 rudenesses 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 Rudenesses of a pious penitent sorrow:
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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 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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We have it in ver. 28, they do but discourse to us, but one from the dead could testifie, he could bear witness that it is so as they say, speak his own sight and knowledg,
We have it in ver. 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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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 ways 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 says, Take heed that ye 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, Matth. xviii. 10. Which one expounds, if we neglect to do what is 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, Matthew xviii. 10. Which one expounds, if we neglect to do what is 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 Custom that will ruin 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;
and men do scarcely know how to express 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,
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,
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and qualifie them for the desires and friendships of such persons as entertain them by softning them into loosness and then into prophaneness; 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 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 in ruin,
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 in 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 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 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 fix'd 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 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.
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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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 ungodliness, 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 express 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 says,
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 knowledg 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 Palats,
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 blessedness 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 greatness 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 clear 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 or the Profits of this World, which ae so far inferiour to the other in desireableness,
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 or the Profits of this World, which ae 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 nor 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 nor 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 straight 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 knowledg,
and does think too that his hight lustful Bed will turn him off straight 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 aknowledgments of one of their own Tribe, who in the anguish of his Torments does confess this of them from his own experience:
it's plain they Are so in the aknowledgments 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 profess 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 dash'd if Christ be risen, because His Resurrection did make Faith that he would Judg the World in Righteousness, 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 Joys 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 is 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 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,
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 Joys encouragement enough to do it willingly, these Pleasures were worth Agonies which none but a God could suffer, Heb. xii. 2. Now sure he that prepar'd these Joys 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 xii. 2. Now sure he that prepared these Joys did understand them,
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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!
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 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,
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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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, Matth. xxvi. 38. As if the onely 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, Matthew xxvi. 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 appeared an Angel from Heaven strengthning him, Luke xxii. 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 appeared an Angel from Heaven strengthening him, Lycia xxii. 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 bowels? 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 St. 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 Saint 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 hast 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 hast 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 recl•im us? they that hear not Moses and the Prophets, nor 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 recl•im us? they that hear not Moses and the prophets, nor 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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yet to know hath as great, for this is Life eternal to know thee the onely true God and Jesus Christ whom thou hast sent, John xvii. 3. Which Life Eternal,
yet to know hath as great, for this is Life Eternal to know thee the only true God and jesus christ whom thou hast sent, John xvii. 3. Which Life Eternal,
and therefore affirms, He that says he knows God and keeps not his Commandments is a Lyar. 1 John ii. 4. and he that sinneth hath not seen him neither known him, 1 Joh. iii. 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 ii. 4. and he that Sinneth hath not seen him neither known him, 1 John iii. 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 chuse 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 Knowledg, 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 immovable 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 immovable 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? If any should not be confirm'd enough in that which Moses and the Prophets say, how shall they be convinc'd that this Ghost is of more credit than they were? but if he should be so far heeded,
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? 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 sudden 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 as Gods Arrows: And one would think we should take notice of their message, hear them when they pass 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 as 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 possess 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? Wickedness as outragious 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 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 di'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 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,
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 Habitations? With what effectual 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 Habitations? 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 yet when God hath rais'd him up, after a while he returns to his Vomit, his Sins recover with his Body ▪ he owes his Innocence but to his Weakness, nor is it more long-liv'd;
And yet when God hath raised him up, After a while he returns to his Vomit, his Sins recover with his Body ▪ he owes his Innocence but to his Weakness, nor is it more long-lived;
And then what hopes is there in this mistaken Method? when we see men come themselves from the Deadunto 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 Deadunto 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 practices that merited our former Ruin? 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 practices 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 madness, 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 Putrefaction? 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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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 Mothers 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 Bless, 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 always in a Stable? Because God became Man, must Men therefore become Beasts? Is it fit to honour that Child with Iniquity and Loosness, that did come into the World upon designs of Holiness, 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 Christmas 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 Christmas 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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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 happiness to behold and Gommand 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 Gommand so many nations,
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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. 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.
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 express 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'd 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 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 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 he 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 he 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 dress'd 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 Drunkenness its God, Adultery had many, and to prostitute their bodies was most •acred, and their very Altar-fires did kindle these soul heats, whence Uncleanness ' 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 •acred, and their very Altar fires did kindle these soul 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 Meekness 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 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,
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 slatter.
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 slatter.
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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 spoil and Rapine, dedicate themselves to Poverty and Scorn, to Racks,
They knew that to put themselves into christ is 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;
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;
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 meanness, that we must not scorn those things in which our God did chuse 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 chuse 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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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:
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 an Estate. 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 an 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 glories of this World, with that unconcernedness for it, that indifference and simple innocence that is in Children. Matth. xviii. 3. He that receiveth not the Kingdom of Heaven as a little Child, cannot enter thereinto, saith Christ:
and all the gaudy Glories of this World, with that unconcernedness for it, that indifference and simple innocence that is in Children. Matthew xviii. 3. 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 Birthday. A Person of the Trinity, that he may take upon him our Religion, Takes upon him the from of a Servant;
than to see the great Lord of Heaven become a little one, and Man that's less than 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,
than to see the great Lord of Heaven become a little one, and Man that's less than 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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This is that our Saviour himself found, Light, saith he, is come into the World, and men loved Darkness 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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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 near 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 chuse 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, but look'd thin and maigre,
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, but looked thin and maigre,
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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,
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 holiness of his Religion: while the strictness of the Doctrine which he brings, by reason of mens great propensions to wickedness,
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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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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Accordingly we find they call'd him Beelzebub, because he cast out Devils. And all this was foretold? For although he were fairer than the Children of men, Psalm xlv. Yet Isai. liii. It is said, He hath no form nor comliness, when we shall see him, there is no beauty in him, that we should desire him, he is despised and rejected of men.
Accordingly we find they called him Beelzebub, Because he cast out Devils. And all this was foretold? For although he were Fairer than the Children of men, Psalm xlv. Yet Isaiah liii. It is said, He hath no from nor comeliness, when we shall see him, there is no beauty in him, that we should desire him, he is despised and rejected of men.
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 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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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 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 stays 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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And if I should affirm, that it is nothing else but mens 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;
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 onely the late instance of a Nation in the Indies; which, by institution of the Portugals, was easily persuaded 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 Heathenism. But to this experience, give me leave to add this Reason, that it is not the Difficulty of the Mysteries 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 their 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 their 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,
Because they could not bear those his hard sayings, to pull our the lust and the Eye too; cast away the treasures of unrighteousness, and the right hand that receives them also;
Because they could not bear those his hard sayings, to pull our the lust and the Eye too; cast away the treasures of unrighteousness, and the right hand that receives them also;
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those very things he must and does acknowledg 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 practice, 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 practice, 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,
'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 Baptism, knew not how to live a contradiction, to be Christian Pagans; therefore they thought it absolutely necessary to renounce the one;
It's 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 learn'd to face both Sun and Men, yea and face the Sun of Righteousness, 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 abel 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 abel 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 die Martyrs to the truth of them, rather than enounce one little 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 enounce one little of them;
this our Saviour does affirm, S. John iii. 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 iii. 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 form 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.
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.
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and defie those methods, that he makes use of to raise us form 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 mass of loving-kindness 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 its qui putant non nudum eventum sed & consilium Dei significari. Grot. in loc.
This Child is Set for the fallen of many, even by God's Direct appointment; for Says Grotius, Accedo its qui Putant non Nudum Eventum sed & consilium Dei significari. Grot. in loc.
but counted it a mean pedantick 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 friendship for Vertue,
but counted it a mean pedantic 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 friendship for Virtue,
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and will trespass on Religion where it interferes with these, break with Virtue when their interest cannot consist with it, that these false hypocritical pretenders, should be offended with the mean condition 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 Interest cannot consist with it, that these false hypocritical pretenders, should be offended with the mean condition of this Child, and of his followers in this World,
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In sum, they that upon these, or any other grounds finally disbelieve, or disobey him, God design'd this Child to be a means of bringing sorer Punishments, even to everlasting ruin upon such.
In sum, they that upon these, or any other grounds finally disbelieve, or disobey him, God designed this Child to be a means of bringing Sorer Punishments, even to everlasting ruin upon such.
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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 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 tidings 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, chuse 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 ordain Him to be that to them, which themselves do ordain, and make him to be to themselves. So S. Peter says 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:
He is a Stone of stumbling and a Rock of offence to them who being disobedient stumble at the Word, whereunto they were appointed, 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 fall into eternal Death.
He is a Stone of stumbling and a Rock of offence to them who being disobedient Stumble At the Word, whereunto they were appointed, 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.
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 kindness 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 us consider, whether they are likely to escape that which is set and ordain'd for them by God? Whether 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 ruine, that to purchase it he gives this Child his Son. Yea,
Oh! let us 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 ruin, that to purchase it he gives this Child his Son. Yea,
yet the Ruine of such sinners, which he there beheld in his Sons Bloud, 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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As if their Brimstone did ascend like Incense, shed a perfume up to God, and their evrlasting burnings were his Altar-fires, kindled his holocausts; and he may well be pleased with it, for he ordain'd it.
As if their Brimstone did ascend like Incense, shed a perfume up to God, and their evrlasting burnings were his Altar fires, kindled his holocausts; and he may well be pleased with it, for he ordained it.
'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 account;
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 they 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 fall;
Blessed Saviour! Hadst thou no Blood to shed for them? nothing but Tears? or didst thou weep to think they 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 Customs, lay ingul•'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 ingul•ed, 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 Righteousness, 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 Exinanition, 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 Exinanition, 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 guide 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.
Arts, God knows, too many, if they serve us onely 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, and make it bolster Vice; by teaching it to be an encouragement 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.
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, 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 ordain'd from all Eternity, upon such glorious and magnificent terms, were come to pass 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 loosness and foul Effeminacies, or in sordidness and base injustice, or in frauds and falness, 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 Effeminacies, or in sordidness and base injustice, or in frauds and falness, 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 Goodness, 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 unless to defie knowledg, 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.
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 he 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 he 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 ceas'd 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 wickedness? 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 days, 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,
Think whether those are not already in that reprobate sense S. Paul does speak of, who have case off all discriminating notions of good or evil, who say in their hearts,
Think whither those Are not already in that Reprobate sense S. Paul does speak of, who have case off all discriminating notions of good or evil, who say in their hearts,
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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, vers. 32. 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, vers. 32. 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 you 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 you 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 Worldliness 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 Worldliness 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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Then this Child who is Himself the Resurrection and the Life, will raise up your Bodies too, and make them like his glorious Body, by the working of his mighty Power, Phil. lii. 21. by which he is able to subdue all things to himself.
Then this Child who is Himself the Resurrection and the Life, will raise up your Bodies too, and make them like his glorious Body, by the working of his mighty Power, Philip lii. 21. by which he is able to subdue all things to himself.
an enticed, James i. 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 bring it forth; Man must be taken first in his own Nets,
an enticed, James i. 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, and bring it forth; Man must be taken First in his own Nets,
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Yet Satan hath so great an hand in this affair, that the Tempter is his Name and Office, Matth. iv. 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 darkness of this World, against spiritual wickednesses in high places;
Yet Satan hath so great an hand in this affair, that the Tempter is his Name and Office, Matthew iv. 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;
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for he had no sooner told the Woman that she should non surely die, and so made her doubt of, not believe, and consequently nor fear, that which God had threatned,
for he had no sooner told the Woman that she should non surely die, and so made her doubt of, not believe, and consequently nor 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 her no proof at all of what he says,
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 her 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, no• 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, no• 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 lodg 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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The Carnal prejudice can cast a mist before the mind, or that a bright an glittering Temptation of this World may dazle it so as that it cannot see that which is most illustriously visible, we have this demonstration.
The Carnal prejudice can cast a missed before the mind, or that a bright an 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 bloud 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 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.
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 pities, 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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It is the infinite concern of wickedness, that the Laws of Vertue and Religion should be onely Spiders webbs, Snares for innocent and lesser Flies, while venomous Spiders, can pass 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,
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.
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.
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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 Desart.
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 things 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 things as Virtue or Religion, then there is no Obligation to keep Pacts or Oaths.
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Gods and Religions, he says, were invented for the meer 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 mere 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 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 '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. Nor 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. Nor 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.
They that flatter and betray, that hug 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 se•rches 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 se•rches 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 piecemeal into rotten dust ere he return to Earth, must needs be loth that there should be a Resurrection, to collect the scatter'd, the soul atomes of his Sin and his Disease,
The man whose Lust prevents the Grave, that putrefies alive, and drops by piecemeal into rotten dust ere he return to Earth, must needs be loath that there should be a Resurrection, to collect the scattered, the soul 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 Wickedness:
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 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,
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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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,
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,
if 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,
if 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. Matth. from the 43. ver. saith, When the unclean spirit is gone out of a man, he goeth through dry places, Verse 44. seeking rest, and findeth none:
Our Saviour in a Parable in the 12. Chap. of S. Matthew from the 43. ver. Says, When the unclean Spirit is gone out of a man, he Goes through dry places, Verse 44. 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 garnished for him, 'tis a dwelling that's dress'd 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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No doubt they are the Patron-Guardian spirits of the seven deadly Sins, their Tu•elary Devils. Some of those good qualities that are the attendants of Idleness you may find decypher'd in the Scripture.
No doubt they Are the Patron-Guardian spirits of the seven deadly Sins, their Tu•elary 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 employment 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 backbite, 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 backbite, 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 poyson 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. It's 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-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!
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 Wilderness, 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 agreeing to every taste, 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 agreeing to every taste, 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;
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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 loathsom 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 Idleness 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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Which he manageth either by inflicting pressures, and he was so confident of the force of these, that he did tell God he would make Job curse him to his face with them:
Which he manageth either by inflicting pressures, and he was so confident of the force of these, that he did tell God he would make Job curse him to his face with them:
and he had such assurance of the strength of this Temptation, that by it he tried 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 assurance 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, verse 24.) or at leastwise by some feigned act, some ambiguous words or practices, will pretend compliance; (so they dealt with Eleazar, Chap. vi. 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, verse 24.) or At leastwise by Some feigned act, Some ambiguous words or practices, will pretend compliance; (so they dealt with Eleazar, Chap. vi. 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 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 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 whether the one or other would find Faith upon the Earth;
For if the Son of Man or Satan is self should come to try us At those rates, 'twere a great doubt whither the one or other would find Faith upon the Earth;
what Religion should we be of, if God should raise a Dioclesian, 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 Diocletian, 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 forth 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 out 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 out of their Coast.
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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 Bloud 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 vanquish'd him himself when he was Angel. What height is there which Ambition will not fly 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 Ambition 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,
by which long ago he did destroy an Ahab, in the 1 Kings xxii. 22. But since by sad experience we know, he ruined the best King, purest Church, and most flourishing State, by the same Stratagem.
by which long ago he did destroy an Ahab, in the 1 Kings xxii. 22. But since by sad experience we know, he ruined the best King, Purest Church, and most flourishing State, by the same Stratagem.
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 aversness 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 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;
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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He hath furnish'd us with his own compleat Armour for no farther uses of a War, but to encourage us to stand. Take unto you the whole Armour of God, that ye may be able to stand against the wiles of the Devil:
He hath furnished us with his own complete Armour for no farther uses of a War, but to encourage us to stand. Take unto you the Whole Armour of God, that you may be able to stand against the wiles of the devil:
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 cannot learn how to imploy himself to his advantage) to pass by these, I say, the universal strength against this Enemy is Faith. 1 Pet. 5. 9. Your adversary the Devil,
and Because, while the World accounts it a Pedantic thing to be brought up by Rules and under Discipline, he cannot Learn how to employ himself to his advantage) to pass by these, I say, the universal strength against this Enemy is Faith. 1 Pet. 5. 9. Your adversary the devil,
For the man whose Faith does give him evidence and eye-sight of those blessed Promises eye hath not seen, and gives substance, NONLATINALPHABET. Heb. xi. 1. 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,. Hebrew xi. 1. 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 less 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 outshine 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 blessedness 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 far 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 Far 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 Abyss of which they were but weakly guarded, and removed few inches onely:
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 only:
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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 vanquish'd for such slender hopes, and upon so uncertain a belief. A weak Faith therefore can do mighty works;
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 denied 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. xii. 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. xii. 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 assaults 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 assaults of Satan, he is often pleased to continue the temptation long;
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It is not strange to find him siding with a natural Inclination, with the bent of Constitution, still presenting Objects, laying Opportunities, throwing in Examples,
It is not strange to find him siding with a natural Inclination, with the bent of Constitution, still presenting Objects, laying Opportunities, throwing in Examples,
and all sorts of Invitation, always 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 with strong inclinations, busie Devils do lay siege 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 with 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 must reduce men to necessity of yielding, Strengths and Ammunitions will decay, Provisions fail,
For it's not Here as in our other Sieges, where, if it be close, Continuance must 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 th•• 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 th•• 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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then 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. In fine, every Sinner:
then 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. In fine, every Sinner:
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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; Acts vii. 51. Ephes. vi. 16. 1 Thess. v. 19. 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; Acts vii. 51. Ephesians vi. 16. 1 Thess v. 19. 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.
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,
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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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 engag'd in Vice. Some dress so as to lay bai•s, snares, to entrap Temptation, that they may be sure it may not pass 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 bai•s, snares, to entrap Temptation, that they may be sure it may not pass them:
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than to things of the same extravagance with the Musick of the Spheres. Nay, if he come with his more active methods, 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 Sodom; if that will not, Judgments then to thrust them out, as they did also, come with fire and brimstone to affright them;
than to things of the same extravagance with the Music of the Spheres. Nay, if he come with his more active methods, 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;
As if they had not heard that when the Holy Spirit is thus forc'd away, the evil spirit takes his place, 1 Sam xvi. 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 hear;
As if they had not herd that when the Holy Spirit is thus forced away, the evil Spirit Takes his place, 1 Same xvi. 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 hear;
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Yea, once more in words of a sad Emphasis, 2. Thess. ii. 12, 13. He sends them strong delusions that they may believe a lye, John xii. 40. Acts xxv•i 26. Rom. xi. 8. that they all may be damn'd who believe not the truth, but have pleasure in unrighteousness:
Yea, once more in words of a sad Emphasis, 2. Thess ii. 12, 13. He sends them strong delusions that they may believe a lie, John xii. 40. Acts xxv•i 26. Rom. xi. 8. 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 bowels that did make him swear he would not have the sinner die, Ezek. xxxiii. 11. but would have him return and live, he puts on so much indignation at such Sinners,
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, Ezekiel xxxiii. 11. but would have him return and live, he puts on so much Indignation At such Sinners,
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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 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 sury 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 sury 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 darkness, pull down the strong holds of sin within, cast down imaginations, and every high thing that did exalt it self against the knowledg 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 Gods 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 sensless 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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The Fourteenth SERMON, Preached at 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.
The Fourteenth SERMON, Preached At 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 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 befals 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.
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 is death upon it.
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Now to name that in few words, the Cross 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 Bloud shed upon it was the sanction of the Covenant on Gods part, who by that federal Rite of shedding Bloud 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 Bloud 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-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:
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 Cross 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 learn'd, 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.
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 Cross, 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 Voluptuousness 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 Cross 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 business of Religion to instruct and frame men into reasonable Creatures: God himself chose to die upon the Cross 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 business 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 lie 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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but if we number the drink-offerings, and meat-offerings, the whole Hecatombs he gives it, and whereas other Deities had onely some peculiar appropriate Creatures for their Sacrifices,
but if we number the Drink offerings, and Meat offerings, the Whole Hecatombs he gives it, and whereas other Deities had only Some peculiar Appropriate Creatures for their Sacrifices,
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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;
how this Votary riffes the Universe, Goes through the Whole latitude of beings for Oblations, one would think he did out•number 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 Cross and his Religion, near 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 Cross 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 Cross of Christ, one chiefly meant, was by the ignominy of that most accursed infamous punishment to represent the vileness 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 Bloud 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 prefer'd even before that Pers•n 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 Pers•n 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 Cross of Christ was the express.
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.
while they exult in their commissions as in commendable things, and too truly 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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and upon that footstool they exalt themselves by putting sin in countenance and credit with the Age ▪ For it is plain it is so when men once can glory in it ▪ 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.
and upon that footstool they exalt themselves by putting since in countenance and credit with the Age ▪ For it is plain it is so when men once can glory in it ▪ 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 faelicitas? 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 happiness?
& poena faelicitas? 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 piteous puisny sinners who feel those things which in Tertullians days 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, tho•e NONLATINALPHABET that mind earthly things (the fourth sort) in whic• all their wisdom lies.
which is the very sentence of the third sort of Enemies the Wise men of this World, tho•e that mind earthly things (the fourth sort) in whic• 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 Cross and follow him, at leastwise we must have preparedness of mind to take it up when ever it is fix'd 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 Cross, 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 to attend Religion, vanquishing all those temptations with which the World assaults us in our course to Duty.
and which we cannot possibly attain, except we be resolved to follow him, and charge through whatsoever disadvantages to attend Religion, vanquishing all those temptations with which the World assaults us in our course to 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 (no '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 (no 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 days 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 Bloud and Water that flowed from his wounded side upon Cross, which did assure his Death, is justly said to bear witness to his being the Son of God,
For this that Blood and Water that flowed from his wounded side upon 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 Baptism,
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 desireable 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 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 Cross meer folly, to give up themselves to the belief and the obedience of a man that was most infamously Crucified,
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 taste 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, lie 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 us 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 us that this life and the Contents of it do not consist in the abundance of the things that we possess;
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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,
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 only 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 lies imbrued in Blood, hath no inheritance there at all, is fetter'd, confin'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, confined 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 cross designs to take us up from earth and from its satisfactions, which have also thorns and bryars in them, that Earths 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,
the cross designs to take us up from earth and from its satisfactions, which have also thorns and briars in them, that Earth's 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 Cross, which does so contradict their wisdom, as meer madness,
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, as mere madness,
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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 scoffs:
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 scoffs:
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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 onely fit for burthen, to bear, what they magnifie, a Cross 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 poison 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; Than they that cloath their Christianity in fools Coat, that so it may be laugh'd to death, go out in ignominy 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; Than they that cloth their Christianity in Fools Coat, that so it may be laughed to death, go out in ignominy 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 punish'd, 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 a sad and dangerous concern, that S. Paul could not give a caution against them but with tears, For many walk, 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 a sad 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 Cross 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 Nails that bor'd his Hands, the Spear that pierc'd his Heart and made out-lets for his Bloud 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 outlets 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 Cross the Altar. And the humbled Sinner that repents (for, notwithstanding satisfaction, God will not accept 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;
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by all those Agonies his holiness would not be justified, 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 spoil 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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If 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,
If 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 Customs, their untam'd appetites, and setled 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 Cross,
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.
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 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;
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 is a Reconciliation with the Lord so hateful to us, that we will be Enemies to the Cross 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 Cross? and because our Saviour spoiled 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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O blessed Saviour, that thou didst pray against thy Cup 〈 ◊ 〉 earnestly, because of Man's ingrateful 〈 ◊ 〉 to it• because th•• •ast to 〈 ◊ 〉 God Almighties Indignation in it,
Oh blessed Saviour, that thou didst pray against thy Cup 〈 ◊ 〉 earnestly, Because of Man's ingrateful 〈 ◊ 〉 to it• Because th•• •ast to 〈 ◊ 〉 God Almighty's Indignation in it,
and 〈 … 〉 squeezed into it all the d•egs of his Wrath, and 〈 … 〉 into it? and when the one will make thee drink it up, the 〈 … 〉 it in thy face? was it not because thou wert to take a Cross up which thou couldst not bear the Torments of, and 〈 ◊ 〉 will not endure the blessings of? but most despitefully treads down that 〈 … 〉 thou art sinking under it laden with their weight? this is,
and 〈 … 〉 squeezed into it all the d•egs of his Wrath, and 〈 … 〉 into it? and when the one will make thee drink it up, the 〈 … 〉 it in thy face? was it not Because thou Wertenberg to take a Cross up which thou Couldst not bear the Torments of, and 〈 ◊ 〉 will not endure the blessings of? but most despitefully treads down that 〈 … 〉 thou art sinking under it laden with their weight? this is,
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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 truly 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 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;
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 happiness upon all faithful 〈 ◊ 〉 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 〈 ◊ 〉 Christians, to proclaim Come you blessed of my Father inherit the Kingdom prepared for you. To which, etc.
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THE Kingdom of God, especially as it is 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 is 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. 43. '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. 43. 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 bustl• men are well content to make to g•t 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 bustl• men Are well content to make to g•t 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, h• 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, h• 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 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,
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,
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, be 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, be cannot enter therein, neither into the possession of the Promises of Christianity,
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,
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 vain conceits of their own skill or knowledge, they must needs take in without any let 〈 ◊ 〉 hindrance whatever is infus'd,
And being neither filled beforehand with prejudicate opinions, nor with windy vain conceits of their own skill or knowledge, they must needs take in without any let 〈 ◊ 〉 hindrance whatever 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 she 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;
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 vertues or command vices, the Church were bound in conscience to believe those vices good and honest, and those vertues evil. So far he.
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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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 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 is 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 •e satisfied with juglers,
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 •e 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 us'd to say NONLATINALPHABET, do not you examin,
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,
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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 in•titutors 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 in•titutors 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 unless he satisfie 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 satisfy 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 unwholesom 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 t•bula, 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.
A soul like theirs that is but rasa t•bula, 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 signs 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 profess 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 pointed 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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unless there be some other certain reason of the thing besides his saying, Si Christo etiam credendum negant •isi 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 •isi 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 successors 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 Successors 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, faith 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 Rom• produce you a better and more large commission.
nor to the left, faith 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 Rom• produce you a better and more large commission.
God did not mean the people should imagin that when he prescrib'd a Sacrifice for expiation of their errors in their Judgment 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 err, 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,
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,
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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 not 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 not doubt sufficient) and if those that did pretend they were eye Witnesses 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 profess 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 Heter ••••ies should at any time creep by degrees into the Articles or the external practice of the Church, they might he easily discovered by those Records.
and if any Heter ••••ies should At any time creep by Degrees into the Articles or the external practice of the Church, they might he 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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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,
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 Jesi•, 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 Jesi•, 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 ••ch 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 ••ch 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 days 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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) Or put the case higher in Adrian 's, or Trajan 's time, who both lived within an Hundred years of Christ, who Martyr'd them 'till weariness slackned the Execution,
) Or put the case higher in Adrian is, or Trajan is time, who both lived within an Hundred Years of christ, who Martyred them till weariness slackened the Execution,
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 eye-witness 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 is 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 lookt 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 looked 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 Passover, though it were but the memorial, a figure which was always 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 and Wine onely in a figure, besides a most impossible acknowledged Consequence, that a man can be nourisht by them, which the Romanists dare not deny;
But if it should resolve it to be Bred and 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 ways 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 Sences,
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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'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,
It's 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 brightness of Gods 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;
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 Christs Satisfaction, saith for my part if it were not onely once but 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 but 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 injunctions 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 injunctions 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 Na•ash 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 Na•ash 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 a rich 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 a rich 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 truly 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 Resurrection 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 Resurrection 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 to 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 to 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 immitate, 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 interest, not the wonders which were brought by the Magicians, were the reasons that prevailed with him;
then if Pharaoh will not be persuaded, it's plain nothing but his Interest, not the wonders which were brought 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:
which yet could not scare the Souldiers, neither did the Roman Eagles (which were true-bred) fear those flames he spate, but destroyed some millions of them.
which yet could not scare the Soldiers, neither did the Roman Eagles (which were truebred) Fear those flames he spate, but destroyed Some millions of them.
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Now 'tis evident by the comparison of the several signs that Christ and this Barchocab wrought, the onely 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-seats some, whom you will, of those who are inspired by any of your Gods,
Once more Tertullian challenging the Heathen Says, Produce before your Judgment-seats 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.
and the reason was more pressing then the fact, Nec enim Divinitas deputanda est quae fubdita esthomini, it being most impossible that that should be a God which a man could rule and triumph over, so imperiously manage him,
and the reason was more pressing then the fact, Nec enim Divinitas deputanda est Quae fubdita esthomini, it being most impossible that that should be a God which a man could Rule and triumph over, so imperiously manage him,
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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 established thee? Ask thy Father and he will shew thee, thy Elders and they will tell thee, Deut. 32. 6, 7. Now have Children any other way to know their Parents,
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, Deuteronomy 32. 6, 7. Now have Children any other Way to know their Parents,
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so did he not nurse and bear us in his arms, and carry us in all our weakness 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 weakness 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 only 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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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, 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 attone its errours, by attending on the Altar, and the bold ungrounded claims of Inspiration, that false Teachers have usurp'd, 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 call'd them.
and the authority that sends despised as Antichristian, while 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 words 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 what; NONLATINALPHABET for a work.
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; for a work.
Of those five things for want of which the second Jewish Temple sunk below the first, and its Glory seem'd faint in the comparison, the Chiefest was the Holy Ghost; who became silent;
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;
A thing not only confest by the Thalmudists, (who 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 when St. Paul meets Disciples at Ephesus, Acts 19. 1. and asks them if they have received the Holy Ghost, whether at their Baptism 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, whither 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 whom 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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so for the fifth, the spirit, he was restored in kind with infinate improvement, that of Joel fulfill'd, I will pour out my spirit upon all flesh, for they were all baptized with the Holy Ghost;
so for the fifth, the Spirit, he was restored in kind with infinate improvement, that of Joel fulfilled, I will pour out my Spirit upon all Flesh, for they were all baptised with the Holy Ghost;
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for this he spake of the Spirit, which all that believed on him should receiue Joh. 7. 39. so that Joel did scarce feel or fore see 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, where the Message it self was to have another revelation,
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 before see enough to prophesy 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, where the Message it self was to have Another Revelation,
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But in the Gospel his effusions run clear, and transparent as the Water 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 Water 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 Officer which 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 when 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 Teachers,
And indeed how can he choose but be particularly concerned in those Officer which Are his own, his Gifts? Timothy's 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 Teachers,
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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 World that he should have a special hand in giving, where 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 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,
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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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 tells 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 Rhomanus saith, the Apostles out of those they had converted, did ordain 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 Roman Says, the Apostles out of those they had converted, did ordain Bishops and Deacons, having First tried them by the Holy Ghost,
And Clemens Alexandrinus says, John 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 Worlds 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 World's 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.
that they who set themselves against all separation to these Offices and Orders, in and for which the Holy Ghost hath so appear'd, (what they be I dispute not now) they •ight against the Holy Ghost, and thrust him out of that in which 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 •ight 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 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 prest 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 Gods Kingdom 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 power'd from Heaven immediately to qualifie 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,
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 powered 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 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 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 examin what degree and order of men they were whom 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 which 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 which I shall only add, that it was a variation of Name that stuck by them untill Bede 's age, in which, what Bishops 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 Bishops signified does come under no question;
A thing which happen'd a little before this separation in the Text, as you find Chap. 11. 26. But who they were that us'd to separate for every Execution of these holy Offices, will appear from the Instances that I shall make to prove the present Observation, that, besides that of the Holy Ghost there was an outward call: And whom soever 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;
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 whom soever 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 was a Congè d'estire for Barnabas and Saul. Timothy had his Office NONLATINALPHABET, be designation of the Spirit, 1 Tim. 4. 14. yet NONLATINALPHABET, with laying on of hands, ibid.
Here was a Congè d'estire for Barnabas and Saul. Timothy had his Office, be 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 Tim. 1. 6. And Timothy was 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 Tim. 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 Clergie: 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 Wisdom were to be look'd out, Act. 6. 3. But yet that did not authorize them, the Holy Ghost and Wisdom 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 Wisdom 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, v. 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,
and they Are brought to them, and they do lay their hands upon them, v. 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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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 fulfill'd 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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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, who did separate him? Whom the Holy Ghost calls, he sends to his Officers to empower;
yet) if we yield him his pretensions, 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, 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 engag'd, and act along with 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; we know it was another fort of Spirit that went into the swine: nor does he ever say, Separate me those who separate themselves, the Schismaticks: the Spirit calls 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 fort of Spirit that went into the Swine: 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 foam, sure 'tis the Legion that sends them, and not the Holy Ghost. He whom the spirit will call, must not be under the reputation of a Vice,
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, sure it's the Legion that sends them, and not the Holy Ghost. He whom the Spirit will call, must not be under the reputation of a Vice,
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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 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 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, 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.
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.
if they will be what he hath made them, joynt Commissioners with him, and his Co-workers, 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 'tis of those only whom he hath call'd, that he says, NONLATINALPHABET, Separate.
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,, Separate.
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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 doctrine 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 Doctrine both of the letter of the Text, and of the Holy Ghost, that sure I need not to say more,
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 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.
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 these heights it may be would give Ombrages; although 'tis 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 nearnesses 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 which is in Heaven, and those stars are therefore set in Christ's right hand, that they may shed a blessed 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 Nearnesses 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's right hand, that they may shed a blessed influence on you from thence.
and the other Saint Paul 's word) require a whole man, and therefore a man separate: and if St. Paul, one of our separated persons here, who had the fulness of the Spirit, and the fulness 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, snatcht from the feet of Ga•aliel 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, fall into fits and fren•ies of Religion, have a sharp Paroxysme of irregular convuls'd Divinity, as if they were its NONLATINALPHABET, possest with their Theology 'till their weariness, and not knowing what to say do exorcise them.
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 Ga•aliel 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 fren•ies 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 them.
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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.
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.
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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,
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 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 St. Paul does ask.
In christ is 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 St. Peter call'd a lively stone, and all of them built up a Spiritual house,
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,
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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 can not bear 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 ornaments,
But sure it's manifest enough that in this building, as in Others, stones have their separate places and distinct; every one can not bear 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 ady•a 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 ady•a 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 was the office and the privilege of the first-born: Esau was call'd profane for sell•ng that birth-right of his: (And the word in the Text here, NONLATINALPHABET separate, is the same which God does word the sanctifying the first-born for him with, Exod. 13. 2.) 'Twere easie 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 sell•ng 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 World, must keep themselves unspotted from the World. To separate and Consecrate are but two words 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 determin which of them is original, and which 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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and as we will be separate in our calling, so we must be separate in our lives, not conforming our selves to the World, for I have chosen you out of the World, saith Christ. A torrent licence of an Age must not carry us along;
and as we will be separate in our calling, 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 worse 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 Temple 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 Temple of that city, the separate places of it;
and then as they are most in sight (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 sighed (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 at last was born as an NONLATINALPHABET, 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;
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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and God dwelt in to bless us there, the place appointed for the Divinest Mysteries of our Redemption, for the Celebration of Christ 's 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 polute 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 is 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 fully 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 Fully shine;
and as his holiness is so separate that it is incommunicable, so his Light is inaccessible; Yet sure they that are stars in Christ's 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's 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. v. 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. v. 24. He was a good man, full of Faith,
And as for Saul, though he began the Christian persecution, and was 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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which he did almost, not only preaching to those places where Christ was not named, without the other Apostles line; but even where the rest imploy'd themselves, he wrought as much as they, in Asia as Saint John, at Antioch as Peter; yea and at Rome too, having as much to do in their foundation:
which he did almost, not only preaching to those places where christ was not nam, without 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 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 care of all the Churches would have born them out, as well as feed my Lambs does now. But these considerations I pass;
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 care of all the Churches would have born them out, as well as feed my Lambs does now. But these considerations I pass;
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Barnabas sent by the Church of Jerusalem to Antioch, Act. 11. 22. and Paul not only separated from his Mothers womb, Gal. 1. 15. but chosen by express Revelation, and by the laying on of Ananias 's hands that so he might receive the Holy Ghost, qualified to Preach the Gospel to the Gentiles and to Kings.
Barnabas sent by the Church of Jerusalem to Antioch, Act. 11. 22. and Paul not only separated from his Mother's womb, Gal. 1. 15. but chosen by express Revelation, and by the laying on of Ananias is 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 〈 ◊ 〉 that call'd Paul to be an Apostle, Rom. 1. 1. (as from this time he is always call'd Paul, not sooner.) Nor do we find any least footsteps of their being Apostles before,
And 'twas this 〈 ◊ 〉 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, 37. but Barnabas does nothing but Exhort, Act. 11. 23. and he and Paul together Preacht the Word abroad,
for they confirm and give the Holy Ghost, Act. 8. 15, 37. 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 powers to others, to be exercised by them singly. To Titus most expresly, 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.
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 which they have a new solemnity ordain'd from Heaven to enstate 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 enstate them in, by a new laying on of hands, and the holy Ghost himself commanding, separate.
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,
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 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,
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 favour'd 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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And they who shall consider that the prayer of Moses (Now Moses and Aaron were among the Priests, Psal. 99. 6. and He was the chief Priest) did withhold the Arm of God when it was stretcht forth in fury to destroy,
And they who shall 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,
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, 'tis expressed here by one that speaks very great distances, NONLATINALPHABET, separate, which does in Scripture word the distances that the censures of the Church do make, Luke 6. 22. and still in the Greek Liturgies, when absolution is given, 'tis said to be NONLATINALPHABET, to free them from all curse and separation;
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, Lycia 6. 22. and still in the Greek Liturgies, when absolution is given, it's said to be, to free them from all curse and separation;
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as if to pass into the bounds of this uncall'd, 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, '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 which hands there is a NONLATINALPHABET, a most insuperable gulf. But these I shall urge.
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. But these I shall urge.
Indeed the Fathers of the Church have been in these last days 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 with their Predecessours in the Text, Saint Paul says of himself and the rest of his Order, that they were 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 were 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, we 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 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;
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 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 NONLATINALPHABET, the work that they were separated to; which 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 work was to Preach the Gospel, and we find him doing it from this time forward to his End. The high Priest of the Jews was called the Angel of the Lord of Hosts;
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 jews was called the Angel of the Lord of Hosts;
so Diodorus Siculus. And Malachy gives the same reason, Mal. 2. 7. he was 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 we hear the word from them, we have it as it were from Heaven again, and we receive our Law too NONLATINALPHABET, by the disposition of Angels.
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 we receive our Law too, by the disposition of Angels.
and by continual inculcating secur'd 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 entetrain: But now we are all confirm'd Christians: Yet truly the time is now 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 entetrain: 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 will feed the Lambs with sincere milk, not chaf'd and heated with commotion and busie restless Faction; not embitter'd with overflowings of a too-ful gall; not sour'd with eager sharpnesses of a malicious or a dissatisfied mind;
Such as will feed the Lambs with sincere milk, not chafed and heated with commotion and busy restless Faction; not embittered with overflowings of a too-ful Gall; not soured with eager sharpnesses of a malicious or a dissatisfied mind;
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not impoisoned with the foul tinctures of a scandalous life, nor the Corrosive infusions of Schismatical 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 Schismatical 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 well known the NONLATINALPHABET, gifts of those times inspir'd for this Work. 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 known the, Gifts of those times inspired for this Work. 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 was part of the Expiation, and was the Cloud that cover'd the transgressions of the people when he came with 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.
but seems to deprecate, and 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, saith the Arabick, but if thou pray it cannot;
but seems to deprecate, and 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 who 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, will 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 powers of each did come alike from Heaven,
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 Powers of each did come alike from Heaven,
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 summes 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.
For notwithstanding all Saint Paul is Assistances of Spirit, he does reckon that care that Come upon him daily from the Churches among his persecutions, and it sums 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 Apostolical 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 lookt on as Engagement to the whole Law, and to grant them that one thing, was but to teach them to ask more,
For sometime it must condescend: Paul notwithstanding Apostolical 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 it work by soft yieldings, and breaks the Adamant with Cushions which Anvils would 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 it work by soft yieldings, and breaks the Adamant with Cushions which Anvils would not do:
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The Holy Spirit himself breathed tempest when he came, blew in a mighty boisterous Wind: nor does he always whisper soft things, he came down first in a sound from heaven, and spoke thunder; nor did it want lightning, the tongue was double flame. Of some we knowwe must have a Compassion,
The Holy Spirit himself breathed tempest when he Come, blew in a mighty boisterous Wind: 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 knowwe 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 Weapons of their spiritual Warfare, by which they do cast down imaginations and every high things 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 Weapons of their spiritual Warfare, by which they do cast down Imaginations and every high things 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 Weapons 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 Weapons to achieve it with.
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If those who sin scandalously, and will not hear 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 hear 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 World,
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 •ever come into such Company if they do not go boldly on upon the sin, is of more force with them than all the indearments of this World,
and, they must •ever 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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would it not have in some degree the like effect? and if the motive beas much exactly, would not men be chast or sober or obedient for that very reason for which they will now be kill'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 beas 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 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 Sott, and goes to ▪ Hell meerly for Societies sake. Now the infliction of these Censures is so much the work to which 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, whose sins ye 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,
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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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 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 withal they run away from the inheritance: And many times in those that do not do so, but stay within 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 license 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,
long intermission of the Rod, and indulged license 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 whither I do well to say so,
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when of these I mean there is little other Evidence of their doing so but this, that they will swear and drink of the Churches side; blessed Sons of a demolished 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 licences, 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 swear and drink of the Churches side; blessed Sons of a demolished 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 licences, 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 would endeavour to reverse 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 reverse 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 what purpose were the Censures, whose first and medicinal effect is shame, amongst men, where 'tis in very many instances the only shameful thing not to be vitious; 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;
as Others have done for mistaken Religion. And indeed to what purpose were the Censures, whose 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 days against the Lapsi: But we find also that Saint Paul is forc'd to break out only in a passionate wish, NONLATINALPHABET, 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;
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 wish,, 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 fulfill'd.
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.
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It becomes therefore every one that hath good Will 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.
It becomes Therefore every one that hath good Will 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 thet that will 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 thet 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 Wisdom that calls unto this work: The last Part; Whereunto I have called them.
And for the seasons and Degrees of putting this work into Execution, Wisdom must be implored from that Spirit of Wisdom that calls unto this work: The last Part; Whereunto I have called them.
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But waving those pretensions which Necessity, and inward incitation do make to be the Calls of the Holy Ghost I shall positively set down that the call of God and of the Holy Ghost; to any Work or Office, (for I enquire not of his calling, to a privilege or state of favour, ) is his giving abilities and gifts qualifying for that Work or Office: The 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,
But waving those pretensions which Necessity, and inward incitation do make to be the Calls of the Holy Ghost I shall positively Set down that the call of God and of the Holy Ghost; to any Work 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 Work or Office: The 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 wise-hearted I have put Wisdom, 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 wisehearted I have put Wisdom, that they may make all that I have commanded thee:
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He becomes something without a body, and above the Earth, who 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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so that giving this skill to work 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. which 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, So when Isaiah saith, the Lord hath call'd me from the Womb, or rather says that of our Saviour, Isa. 49. 1. he tells you how, ver. 5. he form'd me and prepared me from the Womb to be his servant, to bring Jacob to him. And throughout the New Testament, as his Call to a privilege is NONLATINALPHABET, his grace, in allowing such a state of favour;
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 when Isaiah Says, the Lord hath called me from the Womb, or rather Says that of our Saviour, Isaiah 49. 1. he tells you how, ver. 5. he formed me and prepared me from the Womb to be his servant, to bring Jacob to him. And throughout the New Testament, as his Call to a privilege is, his grace, in allowing such a state of favour;
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, saith 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 mention'd in the 28th verse of the 11th chap. betwixt these two were fourteen years: now saith Saint Paul when he wrote that, he had his revelation somewhat above 14. years before; a little therefore before this solemnity.
and Paul is 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 28th verse of the 11th 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, v. 2. and that again, v. 3. They whom 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, v. 2. and that again, v. 3. They whom God's Spirit Qualifies for Consecration to separate to these diviner Offices may be Styled Angels well,
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and I will hold thine hand, and I will keep thee, Isai. 42. 6. And when he said of Cyrus, I have call'd him, he said also, be shall make his way prosperous, Isai. 48. 15. And so he shall be the way what it will;
and I will hold thine hand, and I will keep thee, Isaiah 42. 6. And when he said of Cyrus, I have called him, he said also, be shall make his Way prosperous, Isaiah 48. 15. And so he shall be the Way what it will;
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when the Apostles were scarce safe within their Ship, they were so toss'd with waves and fears, yet if our Lord will call him, Peter is confident he shall be safe even in the Sea; Lord,29.
when the Apostles were scarce safe within their Ship, they were so tossed with waves and fears, yet if our Lord will call him, Peter is confident he shall be safe even in the Sea; Lord,29.
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O thou of little faith, why didst thou doubt? couldst thou imagin I would not sustein thee in the doing what I bid thee do? In answering my call? But why 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 waves that rack'd the Church of late, it had been prodigy of undeserved Compassion to our Nation:
Oh thou of little faith, why didst thou doubt? Couldst thou imagine I would not sustain thee in the doing what I bid thee do? In answering my call? 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 racked the Church of late, it had been prodigy of undeserved Compassion to our nation:
But whenas all was sunk, to bid the Sea give up what it had swallowed and consumed; this is more than to catch a sinking Peter, or to save a falling Church. The work 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 swallowed 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 wild 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 tect a probare Deum.
and the Offices buried in the rubbish of the demolished Churches, should rise again in so much order and beauty. Stantia non poterant tect a Probare God.
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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 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 Fathers house to his own Crown and Dignity. Nor is the secular arm 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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Moses, the meekest man upon the Earth, that in his life was never angry, but once at the rebellious; seems very passionate in calling Vengeance on those that stir against these holy Offices.
Moses, the Meekest man upon the Earth, that in his life was never angry, but once At the rebellious; seems very passionate in calling Vengeance on those that stir against these holy Offices.
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.
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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Those in Saint Jude that despise these Governours, that do as Corah and his Complices did, (who gathered themselves against Moses and Aaron, and said, You take too much upon you, ye Sons of Levi, since all the Congregation is holy, every one of them,
Those in Saint U^de that despise these Governors, that do as Corah and his Accomplices did, (who gathered themselves against Moses and Aaron, and said, You take too much upon you, you Sons of Levi, since all the Congregation is holy, every one of them,
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And truly they may well expect strange recompences, 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;
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 which right hand He that brought again from the dead the Lord Jesus, that great Shepherd 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 jesus, that great Shepherd and Bishop of the Sheep, and Set him there:
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HE has 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,
HE has 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,
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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;
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 when the Prophet had denounc'd 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 sweeten all by telling them of a return, and what things they shall do 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 sweeten 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. words 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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As the Ecclesiastical state was to be setled, so the secular too upon its just foundations, Religion and Loyalty both running in their ancient current.
As the Ecclesiastical state was to be settled, so the secular too upon its just foundations, Religion and Loyalty both running in their ancient current.
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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. Th•• people will 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. Th•• 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 will say in that day, Are not these evils come upon us because our God is not amongst us? This absence is only another word for desclation: Be thou instructed, O Jerusalem, saith God by Jeremy, 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, are not these evils come upon us Because our God is not among us? This absence is only Another word for desclation: Be thou instructed, Oh Jerusalem, Says God by Jeremiah, 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 womb, 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 will bereve them that there shall not be a man, NONLATINALPHABET yea wo also to them when I depart from them.
though they bring up their Children, yet I will bereave them that there shall not be a man, yea woe also to them when I depart from them.
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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,
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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and man did put on his Ornaments, Exod. 33. 4. Nay more, I shall not speak a contradiction if I shall say, that the most intimate presence of the Godhead does not supply God's absence;
and man did put on his Ornament, Exod 33. 4. Nay more, I shall not speak a contradiction if I shall say, that the most intimate presence of the Godhead does not supply God's absence;
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:
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, 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 chearfully submit to it, saying, Not my will, Ver. 42. Mat. 27. 46. but thy will 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, Ver. 42. Mathew 27. 46. 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 which could not be was 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 NONLATINALPHABET meeting, that is, where 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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Psal. 4. 6. they broke down all the carved work thereof with axes and hammers, Ver. 7. and had defiled the dwelling places of God's name even to the ground, Ver. 1. 2. and burnt up all the houses of God in the land;
Psalm 4. 6. they broke down all the carved work thereof with axes and hammers, Ver. 7. and had defiled the Dwelling places of God's name even to the ground, Ver. 1. 2. and burned up all the houses of God in the land;
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he does suppose that God was then departed when they had left him no abiding place: And therefore cries out, O God wherefore art thou absent from us so long? Remember Sion where thou hast dwelt. But 'tis not only upon these Analogies 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 Sion where thou hast dwelled. But it's not only upon these Analogies I built;
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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;
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 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, Deut. 4. 29, 30. If from thy tribulation thou shalt seek the Lord thy God, thou 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, Deuteronomy 4. 29, 30. If from thy tribulation thou shalt seek the Lord thy God, thou shalt find him,
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The hot fits of a thirsty palate that call so oft and so impetuously 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 whether appetite, or passion, which is not to be understood, but onely suffered; to which 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 worship of the Sanctuary;
The hight fits of a thirsty palate that call so oft and so impetuously 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 whither 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 desart 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.
and from the Glories of a throne into a desert 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 discountenancing and chastising impiety, by doing as he did profess to do, Psal. 101. (that Directory for a Court) he could people his land with holy living,
if by Royal Exampl and encouragements of virtue, and by discountenancing and chastising impiety, by doing as he did profess to do, Psalm 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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and therefore he made Ishbosheth King, maintained a long and sore War even against what he knew God was engaged to bring about, and made himself strong for the house of Saul, 2 Sam. 2, 3, ch.
and Therefore he made Ishbosheth King, maintained a long and soar War even against what he knew God was engaged to bring about, and made himself strong for the house of Saul, 2 Sam. 2, 3, changed.
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But when a quarrel happened betwixt Ishbosheth and him, then, So do God to Abner and more also, except as the Lord hath sworn to David, even so I do to him, to set up the throne of David over Israel and over Judah.
But when a quarrel happened betwixt Ishbosheth and him, then, So do God to Abner and more also, except as the Lord hath sworn to David, even so I do to him, to Set up the throne of David over Israel and over Judah.
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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 were 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 was dead indeed they speak of bringing back the King, c. 19. 10. and when his own Judah 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 speak of bringing back the King, c. 19. 10. and when his own Judah had done it, quarreled, ver. 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 will hold them who 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 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.
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? what Principle can they proceed upon which shall engage them to stay any where? And why may not divisions be as infinite as mens fancies? 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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when those are but in circumstantial things, those who are strong, and know them to be such, are no otherwise concerned to contend for them than on Authorities behalf, (to which every change is a Convulsion fit. ) 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 when others do dogmatize, and put conscience in the not doing them, and stand at such a distance from them as to chuse Schism, Disobedience, and Sedition rather,
yet when Others do 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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2. And here three things offer themselves, a King, their King, and David their King. I am not here to read a Lecture of State-policy upon a vie of Governments;
2. And Here three things offer themselves, a King, their King, and David their King. I am not Here to read a Lecture of State-policy upon a vie of Governments;
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'tis still, we 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 call 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:
but I will say, they who do choose that which God call 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 add that they who do forsake their King, will soon forsake their God. The Rabbines say it more severely of Israel that they at once rejected three things, the Kingdom of the house of David, and the Kingdom of Heaven, and the Sanctuary.
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 the Kingdom of Heaven, and the Sanctuary.
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Moses was the first King in Jeshurun, and he was only gone into the Mount for forty days, and they set up a Golden Calf; they make themselves a God if they want him whom the Lord makes so, as he does the Magistrate:
Moses was the First King in Jeshurun, and he was only gone into the Mount for forty days, and they Set up a Golden Calf; they make themselves a God if they want him whom the Lord makes so, as he does the Magistrate:
If they have not a Prince, that NONLATINALPHABET NONLATINALPHABET, living Image of God, then they must have an Idol. When Moses his next successor was dead, we 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 Idol. When Moses his next successor was dead, we read that the man micah had an house of God's,
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, Jud. 17. 5, 6. The very same is said, ch. 18. 1. to preface the Idolatry of the Tribe of Dan ▪ There was 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, Jud. 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,
the other, besides 40000. slain of them who had a righteous cause, and whom God did bid fight, destroyed also a Tribe in Israel: These all sprang from the same occasion,
the other, beside 40000. slave of them who had a righteous cause, and whom God did bid fight, destroyed also a Tribe in Israel: These all sprang from the same occasion,
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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:
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:
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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 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 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 days, 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 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 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.
of whom the Lord had said, I have sworn once by my Holiness, I will not fail David? Psal. 89. And his Throne therefore was as sure as God is holy. But yet the Lord had said to the people of Israel,1 Sam. 12. 15. If ye do wickedly, ye shall be destroyed both you and your King.
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,1 Sam. 12. 15. If you do wickedly, you shall be destroyed both you and your King.
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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 in 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 in 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 would not let the Lord be holy, nor suffer that to be which he swore by his holyness 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:
Of one 'tis said, he walked in the ways of David his Father, of another, he did that which was right in the sight of the Lord,2 King. 14. 3. but not like unto David his Father. And because David went aside,
Of one it's said, he walked in the ways of David his Father, of Another, he did that which was right in the sighed of the Lord,2 King. 14. 3. but not like unto David his Father. And Because David went aside,
and was upright with an Exceptation, once therefore it is said, The Lord was with Jehoshaphat, because he walked in the first ways of his Father David.
and was upright with an Exceptation, once Therefore it is said, The Lord was with Jehoshaphat, Because he walked in the First ways of his Father David.
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the other to deliver his people from Babel, and to repair a broken Nation and demolish'd Temple. And for this work 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 ways from Babel to Jerusalem, 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 walk'd to Sion, and did invest his people in God's promises, the whole 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 Jerusalem; does build 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.
The ways from Babel to Jerusalem, 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 Jerusalem; 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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These are the ways to settle Thrones, the only ways in which we may find the goodness of the Lord; which to fear is the third direction, and my last part.
These Are the ways to settle Thrones, the only ways in which we may find the Goodness of the Lord; which to Fear is the third direction, and my last part.
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3. That Israel who came but now out of the furnace 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:
3. That Israel who Come but now out of the furnace 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 with dread and trembling, 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 trembling, is most strange.
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as he says, in those mo•• comfortable Attributes, the sight of which is beatifick Vision, Exod. 34. 6, &c. The Lord, the Lord God, merciful and gracious, long-suffering,
as he Says, in those mo•• comfortable Attributes, the sighed of which is beatific Vision, Exod 34. 6, etc. The Lord, the Lord God, merciful and gracious, long-suffering,
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if that which follows there be part of it, and that will by no means clear the guilty, visiting the iniquity of the Fathers upon the Children unto the third or fourth Generation;
if that which follows there be part of it, and that will by no means clear the guilty, visiting the iniquity of the Father's upon the Children unto the third or fourth Generation;
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But if those words do mean as we translate those very words, Jer. 46. 28. I will not leave thee altogether unpunish'd, NONLATINALPHABET yet will not utterly cut off, not make a full end of the guilty,
But if those words do mean as we translate those very words, Jer. 46. 28. I will not leave thee altogether unpunished, yet will not utterly Cut off, not make a full end of the guilty,
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when I visit Iniquities upon the Children, but will leave them a remnant still; then there is nothing dreadful in it, but those very visitations have kindness in them,
when I visit Iniquities upon the Children, but will leave them a remnant still; then there is nothing dreadful in it, but those very visitations have kindness in them,
To fear God's goodness therefore is to revere it, to entertain it with a pious astonishment, acknowledging themselves unworthy of the crums of it, especially not daring to provoke it by surfeiting, or by presuming on it,
To Fear God's Goodness Therefore is to revere it, to entertain it with a pious astonishment, 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 with which, 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 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,
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 Comp•ssion 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 Comp•ssion 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 piety,
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 piety,
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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; while 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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but it is plain we did seek David our King. And my heart is towards the Governours of Isral, 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 Governors 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 impatiencies 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 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 murthering him by wants, because we could not do it by the Axe or Sword; without him 'twas 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 'twas impossible for us to give over the committing these;
and the tears that did welcome him were one of our best lavers to wash off that blood that we 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, murtherous malice, merely to keep him for our needs, and for this day: One whom 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 which 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, murderous 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 Wilderness, to harden him with discipline, that so the luxuries and the effeminacies of a Court might not emasculate and melt him;
and in those Years to prepare him for Canaan by a Wilderness, to harden him with discipline, that so the luxuries and the effeminacies of a Court might not emasculate and melt him;
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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, not Achitophel in the Councel,
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, not Ahithophel in the Council,
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nor an Abiathar in the Temple, not in that Temple which himself hath rais'd, 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;
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 not 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? Psal. 14. Rom. 3. They are altogether gone out of the way;
But if God did not 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? Psalm 14. Rom. 3. They Are altogether gone out of the Way;
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their throat is an open sepulcher, 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 sepulcher, 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 now? The Schismatick 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.
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 Schismatic 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 terminte 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 set up their Golden Calf? Incendiaries, that make fires and raise commotions, these are farr from God;
do they seek God that Are diverted by so many Saints and Angels? that terminte 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 Set up 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 (to give it an easie word) by droll•ry 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 (to give it an easy word) by droll•ry 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 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, whence they can over-look the glories of the World,
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, whence they can overlook the Glories of the World,
Nor is it possible to seek the Lord in the ways that lead to the strange Womans house, for her house is the way to hell, Solomon says, (and he did know;
Nor is it possible to seek the Lord in the ways that led to the strange Woman's house, for her house is the Way to hell, Solomon Says, (and he did know;
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 sought 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 sought 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 Centa•res, and the Lapithae, first kindle Lusts, then Wars, 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 Centa•res, and the Lapithae, First kindle Lustiest, then Wars, 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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But God, who is found of them that seek him not, nay who himself sought the lost sheep and carried him, when with his straying he was wearied into impossibility of a return,
But God, who is found of them that seek him not, nay who himself sought the lost sheep and carried him, when with his straying he was wearied into impossibility of a return,
and long-sufferance, not knowing 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, What 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 Loyalty? 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, murmur 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, overcoming 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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If we repent, Gods gifts then are without repentance, but one of us must change: Bring Piety and Vertue into countenance and fashion, and God will dwell among us.
If we Repent, God's Gifts then Are without Repentance, but one of us must change: Bring Piety and Virtue into countenance and fashion, and God will dwell among us.
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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 do 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 do Christians mean when they do break and tear this Precept and themselves? Though I be far 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, do 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 plac't in opposition to somthing 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 placed 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 do good to: 3. Those that use you despitefully and persecute you, you must pray for.
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.
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These I shall treat of in their given order, beginning with the general Duty, and viewing that at once in both the lights that it doth stand in, that one may clear and fortifie the other.
These I shall Treat of in their given order, beginning with the general Duty, and viewing that At once in both the lights that it does stand in, that one may clear and fortify the other.
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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 meanest of his Miracles, which they thought the works of Apollonius 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 Meanest of his Miracles, which they Thought the works of Apollonius equaled;
that spoke as loud a contradiction to their active principles and inclinations, as the other appear'd to do 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 bonitas 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 bonitas 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 kindness, 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 cons•••nt 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 cons•••nt 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 luke-warmhess.
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 luke-warmhess.
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Now Love shews fairest to our purposes in those dresses which S. Paul presents 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 presents 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 one 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 one 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 S. James his Wisdom that came down from Heaven, Cap. 3. 17. NONLATINALPHABET, 〈 ◊ 〉 interpret any thing to the most favourable sense, and NONLATINALPHABET, easie to ••persuaded, still believes the best,
yet this Love is S. James his Wisdom that Come down from Heaven, Cap. 3. 17., 〈 ◊ 〉 interpret any thing to the most favourable sense, and, easy to ••persuaded, still believes the best,
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and where it cannot, yet NONLATINALPHABET hopes the best: Affection while it lives cannot despair, for then it must deposite its desires, which are onely the warmth of Love,
and where it cannot, yet hope's the best: Affection while it lives cannot despair, for then it must deposit its Desires, which Are only the warmth of Love,
and 'till it die cool not, but if all do not answer hopes, yet NONLATINALPHABET, he does wait for it, is not discourag'd with relapses and the repetitions of injuries,
and till it die cool not, but if all do not answer hope's, yet, he does wait for it, is not discouraged with relapses and the repetitions of injuries,
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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.
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 farr, 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,
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 hateful unto God, Wis. 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, Wis. 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 Notion, 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,
And when I reflect on mine under this Notion, 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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and the Church thought that there was such a sinner, I•dian, but as to less degrees, 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.
and the Church Thought that there was such a sinner, I•dian, but as to less Degrees, 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 gild 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 gild 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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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 though he be thine enemy in mind,
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 though he be thine enemy in mind,
and thought, indeed, for if he Curse thee, thou must bless, and must do good to him which hates thee, which are the particular expresses to the love in the Text, the first of which is,
and Thought, indeed, for if he Curse thee, thou must bless, and must do good to him which hates thee, which Are the particular Expresses to the love in the Text, the First of which is,
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 wish 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 wish 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 Romanist, 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 Romanist, 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 paroxysm of a passion, whensoever a man is seiz'd by an affection with violence (as they in Hell are always,
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 returns 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 than merciful by rule and general command.
But if signify doe kindness and favours, be good, as that means bountiful and full of courtesies and grace, be more than merciful by Rule and general command.
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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 here so too, enmity seems to have advantage above friendship in the Gospel,
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 Here so too, enmity seems to have advantage above friendship in the Gospel,
graces and favours that in their notation and essence 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 own 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 own self,
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But when I take my Enemy into my Closet and into my heart, give him a share in the petitions of my soul, divide the aims and interests of my devotion to him,
But when I take my Enemy into my Closet and into my heart, give him a share in the petitions of my soul, divide the aims and interests of my devotion to him,
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 only her deliverance from all the violent intentions of Saul, but all that Christianity which St. Paul planted;
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 Saul, but all that Christianity which Saint Paul planted;
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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 osculo 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 Kiss 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 view with that •o 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 view with that •o which our Martyrs Spirit did ascend:
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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 of heaven it self.
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 of heaven 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;
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 not almost wholly disappear and vanish? Something 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 not almost wholly disappear and vanish? Something 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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thus they interpret and fulfill Christs precepts, this they call holy love, as if Christ when he bid his Disciples take no Staves 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.
thus they interpret and fulfil Christ Precepts, this they call holy love, as if christ when he bid his Disciples take no Staves 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 knows 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 tenacious of them than 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 tenacious of them than 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, took no care of the reputation of a Gentleman, 'tis fit his Laws should give way to the constitutions ' of some Hectors, and he must bear the violation of them:
and in making his Laws, took 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 bear the violation of them:
or of realon? When to be like God, and to be perfect as our Father in Heaven is perfect, is to be most fordid and unworthy of a Gentleman? and in the name of God these men that are too great for virtue, that brave out Religion,
or of realon? When to be like God, and to be perfect as our Father in Heaven is perfect, is to be most fordid and unworthy of a Gentleman? and in the name of God these men that Are too great for virtue, that brave out Religion,
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and will needs give rules to God, what rank do they intend up stand in at Gods Judgment seat on the last day? Lord God! grant us to stand among the week, on that hand with the sheep,
and will needs give rules to God, what rank do they intend up stand in At God's Judgement seat on the last day? Lord God! grant us to stand among the Week, on that hand with the sheep,
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for however the •eek maketh himself a prey, and is so far from enjoying the promise of inheriting the Earth, that the virtue is sacrce allow'd to sojourn in the Earth,
for however the •eek makes himself a prey, and is so Far from enjoying the promise of inheriting the Earth, that the virtue is sacrce 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 to, Pray, and Dye for Enemies; and these meek men shall reign with the Lord, Per. 5. 12. who was stain,
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 to, Pray, and Die for Enemies; and these meek men shall Reign with the Lord, Per. 5. 12. who was stain,
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•hlegen apud Origen. con•ra Cels. l. 2. p. 8•. Euseb. ad Olyn. 20•. ann. 4 〈 ◊ 〉 lop. & Georg. Syncd Thall•s apud African vid. Scal. ammad. ad Euseb. Chron. p. 186 ad ann. 2044. Etiam vide Just. Mart. p. 76. & p. 84. & Tertull. A•pol. c. 21. & de isto terrae motu agere Tacitum & Plin. l. 2. c. 84. scribit Oros.
•hlegen apud Origen. con•ra Cels. l. 2. p. 8•. Eusebius and Aloin. 20•. ann. 4 〈 ◊ 〉 lop. & George Syncd Thall•s apud African vid. Scal. ammad. ad Eusebius Chronicles p. 186 ad ann. 2044. Etiam vide Just. Mart. p. 76. & p. 84. & Tertul A•pol. c. 21. & de isto terrae motu agere Tacitum & Pliny l. 2. c. 84. Scribit Orus
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Whence Eusebius says l. 2. Eccl. hist. c. 14. they at Rome not thinking it enough to have heard the Gospel once NONLATINALPHABET, not being contented with the preaching of the heavenly doctrine while it was but an unwritten doctrine, earnestly entreat St Mark, that he would leave in writing with them a monument of that doctrine which had bin delivered to them by preaching. Nor did they give over till they had prevail'd; which when St Peter knew by revelation of the H. G. NONLATINALPHABET being extremly pleas'd with that desire and their earnestness in it, He approv'd it, and appointed it to be read in their assembly.
Whence Eusebius Says l. 2. Ecclesiastes hist. c. 14. they At Room not thinking it enough to have herd the Gospel once, not being contented with the preaching of the heavenly Doctrine while it was but an unwritten Doctrine, earnestly entreat Saint Mark, that he would leave in writing with them a monument of that Doctrine which had been Delivered to them by preaching. Nor did they give over till they had prevailed; which when Saint Peter knew by Revelation of the H. G. being extremely pleased with that desire and their earnestness in it, He approved it, and appointed it to be read in their assembly.
Just. Mart. Apol. 2. Eccl. Smyrnens. apud Euseb. l. 4. c. 15. Ecclesiarum Viennen. & Lugdun. comment. de passiene Martyr. suorum apud Euseb. l. 5. c. 1. & Niceph. l. 3. & 4.
Just. Mart. Apollinarian 2. Ecclesiastes Smyrnens. apud Eusebius l. 4. c. 15. Ecclesiarum Viennen. & Lugdun. comment. de passiene Martyr. suorum apud Eusebius l. 5. c. 1. & Niceph l. 3. & 4.
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Euseb. l. 8. c. 2. •. 6. Niceph. l. 7. c. 6. Euseb. l. 8. •. 11. &c. 9. Sulp. Sev. l. 2. Oros. l. 7. c. 25. Ignatii Patr. Antioch. literas apud Scalig. de emend. temp. l. 5. p. 496. Spond. ad annum 302. n. 4.
Eusebius l. 8. c. 2. •. 6. Niceph l. 7. c. 6. Eusebius l. 8. •. 11. etc. 9. Sulp. Mysterious l. 2. Orus l. 7. c. 25. Ignatius Patron Antioch. literas apud Scaliger de emend. temp. l. 5. p. 496. Spond. ad annum 302. n. 4.
Ego quidem etiamsi non semel sed saepe id in sacris moniment is scriptum extaret, non id circo tamen ita rem prorsus se habere crederem. Socin. de Jesu Chr. Servatore parte 3. c. 6. operum tom. 2. p. 204.
Ego quidem Even if non semel sed saepe id in sacris monument is Scriptum extaret, non id circo tamen ita remembering prorsus se habere crederem. Socinian. de Jesu Christ Savior part 3. c. 6. Operum tom. 2. p. 204.
1. John 5. 7. The Father, the Word, and the Holy Ghost, and these three are one. 8. The Spirit, and the Water, and the Blood, and these three agree in one.
1. John 5. 7. The Father, the Word, and the Holy Ghost, and these three Are one. 8. The Spirit, and the Water, and the Blood, and these three agree in one.
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Leonis imperium respuerunt, ac solenni sacramento se Pontificis vitam siatumque in perpeluum defensuros, atque ejus in omnibus rebus autoritati obtemperaturos jurarunt. Ita Roma Remanusque Ducatus à Graecis ad Romanum Pontificem pervenit. Sigon de regno Ital. ad anmum 727. l. 3. p. 105.
Leonis imperium respuerunt, ac Solenni sacramento se Pontiff vitam siatumque in perpeluum defensuros, atque His in omnibus rebus autoritati obtemperaturos jurarunt. Ita Roma Remanusque Ducatus à Graecis ad Romanum Pontifex pervenit. Sigon de regno Italian ad anmum 727. l. 3. p. 105.
Basil. Mag. in reg. brevier. interrog. 278. Tom. 2. p. 641. Theodor. & Oecumen. in locum &c. and the Commentary under St Ambrose 's name makes these who in the Church of Corinth would use an unknowntongue in their sacred offices, (against whom St Paul directs his speech, & takes occasion for that which he saies in this chap.) converted Hebrews; who would it should seem perform the service or at least some parts of it in the Christian Assemblies, as they had bin don of old in the Synagogues, in the Hebrew tongue, which the Corinthians understood nor, against which St Paul disputes.
Basil. Mag. in reg. brevier. Interrogate. 278. Tom. 2. p. 641. Theodorus. & Oecumen. in locum etc. and the Commentary under Saint Ambrose is name makes these who in the Church of Corinth would use an unknowntongue in their sacred Offices, (against whom Saint Paul directs his speech, & Takes occasion for that which he Says in this chap.) converted Hebrews; who would it should seem perform the service or At least Some parts of it in the Christian Assemblies, as they had been dONE of old in the Synagogues, in the Hebrew tongue, which the Corinthians understood nor, against which Saint Paul disputes.
Yet the Council of Trent Sess. 22. c. 9. Can. 2. pronounces Anathema to all those that shall say those words do this, quoting them also in the margin out of this place 1 Cor. 11. did not constitute Priests, and ordaine that they should offer the body and blood of Christ. Edit. Col. Agrip. anno 1261.
Yet the Council of Trent Sess. 22. c. 9. Can. 2. pronounces Anathema to all those that shall say those words do this, quoting them also in the margin out of this place 1 Cor. 11. did not constitute Priests, and ordain that they should offer the body and blood of christ. Edit. Col. Agrip. Anno 1261.
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Ordennance de Mess•eurs les Vicaires Generaux de Monseigneur l'Eminentiss•me Cardinal de Retz Archevesque de Paris, which is in the 137th page of the Extrait du Procez verbal de l'Assemblée general du Clergé de France, tenuë à Paris en l'année 1660.
Ordennance de Mess•eurs les Vicaires Generaux de Monseigneur l'Eminentiss•me Cardinal de Retz Archevesque de paris, which is in the 137th page of the Extrait du Procez verbal de l'Assemblée general du Clergé de France, tenuë à paris en l'année 1660.
p. 141. les enfans de nostre mere ent pris les armes contre nous, •ls la vont attaquer •usques dans la Sanctuaire, des Mysteres de son Espou• pour les prostituer.
p. 141. les enfans de nostre mere ent pris les arms contre nous, •ls la vont attaquer •usques dans la Sanctuaire, des Mysteres de son Espou• pour les prostituer.
Missale praefatum Gallico idiomate conscriptum vel in posterum alias quomodolibet conscribendum & evulgandum perpetuo damnamus, reprobamus, & interdicimus, ejusque impressioonem, lectionem & retentionem universis & singulis utrinsque sexus Christi fidelibus, cujuscun { que } gradus, ordinis, conditionis existant, sub poena excommunicationis latae sententiae ipso jure incurrendae perpetuo prohibemus: mandantes quod statim quicunque illud habuerint, vel in futurum quodcunque habebunt realiter & cum effectis exhibeant & tradant locorum Ordinariis vel Inquisitoribus, qui nulla interposita mora, exemplaria igne comburant, & comburi faciant.
Missale praefatum Gallico idiomate conscriptum vel in posterum alias quomodolibet conscribendum & evulgandum perpetuo Damnamus, reprobamus, & interdicimus, ejusque impressioonem, lectionem & retentionem universis & Singulis utrinsque Sex Christ fidelibus, cujuscun { que } gradus, Order, conditionis existant, sub poena excommunicationis latae sententiae ipso jure incurrendae perpetuo prohibemus: mandantes quod Immediately quicunque illud habuerint, vel in Future quodcunque habebunt realiter & cum effectis exhibeant & tradant locorum Ordinariis vel Inquisitoribus, qui nulla interposita mora, Exemplaria Ignite comburant, & comburi faciant.
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See also in the end of the Roman Missal printed at Paris in a large 40. in the Praiers at the later end for the Cloisters. &c. upon the Feast of the Conception, there called Immaculate. L. Hor. Beat. 6. M. Paris 1534. p. 85.
See also in the end of the Roman Missal printed At paris in a large 40. in the Prayers At the later end for the Cloisters. etc. upon the Feast of the Conception, there called Immaculate. L. Hor. Beat. 6. M. paris 1534. p. 85.
In Breviario Monast. Paul. V. P. M. auctoritate recognito vers. ad finem tertiae lectionis in Festo Conceptionis ita se habet, sentiant omnes tuum Juvamen quicunque celebrant tuam sanctam Conceptionem.
In Breviario Monast. Paul. V. P. M. auctoritate recognito vers. ad finem tertiae lectionis in Festo Conceptionis ita se habet, Sentient omnes tuum Juvamen quicunque celebrant tuam Sanctam Conceptionem.
Cyp. Ep. 9. Edit. Priorij. 1666. ep. etiam 26. &. lib. de lapsis. Aug. enchir. c. 71. Hieron. in Joel. & in ep. ad Eustoch. de ob. Paul.
Cyprus Epistle 9. Edit. Priorij. 1666. Epistle. etiam 26. &. lib. de Lapsis. Aug. Enchiridion. c. 71. Hieron. in Joel. & in Epistle. ad Eustochium. de ob. Paul.
Vid. S. Aug. in Psal. Cxxiv. Vid. Athan. Apol. ad Constant. & Ho. Epist. ad Constant. in Athan. Ep. ad sol. vitam agentes. Tom. 1. p. 838. Edit. Paris. 1627. Vid. Greg. Naz. Orat. 20. am. Tom. 1. p. 350. Edit. Par. 1630. Vid. Ambr. pro variis Actionibus Concion. 1. p 97. Tom. 5. Edit. Paris. 1632. l. 2. Ep. 14. p. 206. Tom. 5. p. 270. Tom. 1. 1 Sam. xiii. 22.
Vid. S. Aug. in Psalm Cxxiv. Vid. Athan Apollinarian and Constant. & Ho. Epistle and Constant. in Athan Epistle ad sol. vitam agents. Tom. 1. p. 838. Edit. paris. 1627. Vid. Greg. Nazareth Orat 20. am. Tom. 1. p. 350. Edit. Par. 1630. Vid. Ambrose Pro variis Actionibus Concion. 1. p 97. Tom. 5. Edit. paris. 1632. l. 2. Epistle 14. p. 206. Tom. 5. p. 270. Tom. 1. 1 Sam. xiii. 22.
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, publish'd at Pa• is 13. Decem. 1625, say of them that for Religion's sake rebel against their Princes, fidem in factionem convertunt. Alfonso de vargas relatio de Stratagem. Jesuitarum c. 55. Jerusalem & Babel, or the Image of both Churches. p. 499.
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 Pa• is 13. Decem 1625, say of them that for Religion's sake rebel against their Princes, fidem in factionem convertunt. Alfonso de vargas relatio de Stratagem. Jesuitarium c. 55. Jerusalem & Babel, or the Image of both Churches. p. 499.
v. g. confitetur maleficus se posuisse pulverem. vel quid aliud sub tali limine & nisi tollatur domum comburendam, Principem interiturum, quotquot urbem ingredientur egredienturque in magnam perniciem, aut periculum venturos. Probabilior & tutior, & magis consentanea Religioni, ac reverentiae huic Sacramento debitae, &c.
v. g. confitetur maleficus se posuisse pulverem. vel quid Aliud sub tali limine & nisi Tollatur domum comburendam, Principem interiturum, quotquot urbem ingredientur egredienturque in magnam perniciem, Or periculum venturos. Probabilior & tutior, & magis consentanea Religion, ac reverentiae huic Sacramento debitae, etc.
Yea and particular provincial Councils, though Bellarmine names many for my turn. Conc. Rom. 1. & •um (which was justified also they say in Con. Tribur. Quint. Ostlens. Claramont Rom. 7. &. 10.)
Yea and particular provincial Councils, though Bellarmine names many for my turn. Conc Rom. 1. & •um (which was justified also they say in Con. Tribur. Quint. Ostlens. Claramont Rom. 7. &. 10.)
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See Daniel's Hist. of Engl. in the life of Hen. 2. Anno 1170. p. 94. Edit. London. Anno 1634. Idem. Anno 1164. p. 85. Idem. p. 86. Nor are the Jesuits less favourable to Fa. Garnet, who was Executed for this treasonable Powder-plot. For Mr. de St. Amour in his Journal Part. 2. c. 11. says, that among other Prints of the Pourtraitures of such as were canonises come ayant repandu leur sang pour la Religion Chrestienne, Canoniged as having shed their bloud for the Christian Religion, one was thou; Pater Henricus Garnetus Anglus Londini pro fide Catholicâ suspensus & sectus. 3 Maii 1606. Adding that these Prints are made avec permission des Superieurs.
See Daniel's Hist. of England in the life of Hen. 2. Anno 1170. p. 94. Edit. London. Anno 1634. Idem. Anno 1164. p. 85. Idem. p. 86. Nor Are the Jesuits less favourable to Fa. Garnet, 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 canonises come ayant repandu leur sang pour la Religion Chrestienne, Canoniged as having shed their blood for the Christian Religion, one was thou; Pater Henricus Garnetus Anglus London Pro fide Catholicâ suspensus & sectus. 3 Maii 1606. Adding that these Prints Are made avec permission des Superieurs.
Christe Jesu per Thoma vulnera quae nos ligant relaxa scelera. Jesu bone per Thomae merita •ostra nobis dimitte debita. Portisor. seu Breviar. ad usum Eccles. Sarum. See Daniel's Hist. Anno 1172. p. 99. Fac nos Christe scandere quo Thomas ascendit, Hanc precamus Assequamur ut Thomae consortium. Missal. ad us. Ecc•es. Sar. Rom. xiii. 2. Habetur Sententia. Concil. Tom. 28. p. 424. Edit. Reg. Par. An. 1644. Cum fratribus nostris & sacro concilio deleberatione habitâ diligenti. p. 431. Constanter igitur & actrrimè in pleno & jam plenissimo Concilio Imperator Fred. quasi toti-Ecclesiae contumax & Rebellis à 4. Mundi partes Inhabitantibus accusatur. p. 457. Dominus Papa Sententiam Excommunicationis in pleno Concilio non sine omnium audientium stupore & horrore terribili fulguravit. p. 462. Dominus Papa & Praelati assidentes Concilio candelis accensis in dictum Imperatorem — terribiliter — fulgurarurt. p. 463. Praelati omnes candelas suas accensas inclinarant & extinxerunt excommunicatum Imperatorem deponentes. Matt. Par. Nonne igitur hac non levia sed efficacia sunt argumenta de suspicione Haeresis contra tum. Con. tom. 28. p. 431. Omni honore & dignitate — sententiando privamus; omnes qui eiljuramento fidelitatis tenentur aftricti à juramento hujusmodi perpetuo absolventes: Auctoritate Apostolicâ inhibendo, &c. Ibid. p. 431. Petav. Rationar, temporum. l. 9. c. 1. parte prima. p. 457. Edit. Par. Anni. 1652.
Christ Jesu per Thomas vulnera Quae nos ligant relaxa scelera. Jesu bone per Thomae Merita •ostra nobis Dimity Debita. Portisor. seu Breviar. ad usum Eccles. Sarum. See Daniel's Hist. Anno 1172. p. 99. Fac nos Christ scandere quo Thomas ascendit, Hanc precamus Assequamur ut Thomae consortium. Missal. and us. Ecc•es. Sar. Rom. xiii. 2. Habetur Sententia. Council. Tom. 28. p. 424. Edit. Reg. Par. Nias 1644. Cum fratribus nostris & Sacred Concilio deleberatione habitâ diligenti. p. 431. Constanter igitur & actrrimè in Pleno & jam plenissimo Concilio Imperator Fred. quasi toti-Ecclesiae contumax & Rebellis à 4. Mundi parts Inhabitantibus accusatur. p. 457. Dominus Papa Sententiam Excommunicationis in Pleno Concilio non sine omnium audientium stupore & horror terribili fulguravit. p. 462. Dominus Papa & Praelati assidentes Concilio candelis accensis in dictum Imperatorem — terribiliter — fulgurarurt. p. 463. Praelati omnes candelas suas accensas inclinarant & extinxerunt excommunicatum Imperatorem Deponents. Matt. Par. Nonne igitur hac non Levia sed Efficacy sunt Argumenta de suspicion Heresy contra tum. Con. tom. 28. p. 431. Omni honore & dignitate — sententiando privamus; omnes qui eiljuramento fidelitatis tenentur aftricti à Oath hujusmodi perpetuo absolventes: Auctoritate Apostolicâ inhibendo, etc. Ibid p. 431. Petav Rationar, Temporum. l. 9. c. 1. part prima. p. 457. Edit. Par. Anni. 1652.
Celebrated in the year of our Lord 1215. in which 412. Bishops, &c. Can. 3. Con. Tom. 28. p. 161. Ut ex tunc ipse vasallos ab ejus fidelitate denunciat absolutes, & terram. &c. Ib. Mode super hoc ipse nullum praestet obstaculum, nec aliquod impedimentum appenat, 〈 ◊ 〉 nihilominus lege servata circa cos qui no• hab•nt Dominos temporates. Can. eodem.
Celebrated in the year of our Lord 1215. in which 412. Bishops, etc. Can. 3. Con. Tom. 28. p. 161. Ut ex tunc ipse Vassals ab His fidelitate denunciat absolutes, & terram. etc. Ib. Mode super hoc ipse nullum praestet obstaculum, nec aliquod impedimentum appenat, 〈 ◊ 〉 nihilominus lege servata circa cos qui no• hab•nt Dominos temporates. Can. Eodem.
After Martin V. was made Pope. Sacro approbante Concil. Constant. per Apostolica scripta committimus & mandamus Conc. Tom. 29. p. 613. p. 617. 626. l. p. 626. p. 628. Though they be Patriarchs, Archibishops, Bishops, Kings, or Queens, or Dukes, &c. Per excommunicationis suspensionis & interdicti non privationis dignitatum personatuum — & etiam honorum ac dignitatum saecularium — & per alias poenas, vias & modos. p. 629. The same Mandate also does in p. 614. enjoin them to require the Emperours, Kings, Dukes, &c. to expel those Hereticks from their Dominions; see tenorem Lateran. Concilii quod incipit sicut ait. Namely cap. 27. of the general Council of Lateran under Alex. 3. which Canon threatens thus. Relaxatos se noverint à debito fidelitatis & hominii ac totius obsequii — quicunque illis •liqu• pacto tenentur annexi. Conc. Tom. 27. p. 461. Also in the 17 Sess. of the Council of Constance under John 21. Conc. Tom. 29. p. 458. The Council does define expresly Excommunication and deprivation to Kings also. Haec sacrosancta Co•stant Synodus Ecclesiam Catholicam representans in spiritu sancto legitime congregata, statuit, definit. & ordinatu quod qulcun { que } cujuscun { que } status ac conditionis existat etiamis Regalis Cardinalatus, &c. — Sententiam Excommunicationis ••toritate hujus S. Concilii general. ipso sacto incurrat — & ulterius omni honore & dignitate sit ipso facto privatus.
After Martin V. was made Pope. Sacred approbante Council. Constant. per Apostolica Scripta committimus & mandamus Conc Tom. 29. p. 613. p. 617. 626. l. p. 626. p. 628. Though they be Patriarchs, Archbishop's, Bishops, Kings, or Queen's, or Dukes, etc. Per excommunicationis suspensionis & Interdicti non privationis dignitatum personatuum — & etiam honorum ac dignitatum saecularium — & per alias poenas, Ways & modos. p. 629. The same Mandate also does in p. 614. enjoin them to require the emperors, Kings, Dukes, etc. to expel those Heretics from their Dominions; see tenorem Lateran. Concil quod incipit sicut ait. Namely cap. 27. of the general Council of Lateran under Alexander 3. which Canon threatens thus. Relaxatos se noverint à Debito fidelitatis & hominii ac totius obsequii — quicunque illis •liqu• pacto tenentur annexi. Conc Tom. 27. p. 461. Also in the 17 Sess. of the Council of Constance under John 21. Conc Tom. 29. p. 458. The Council does define expressly Excommunication and deprivation to Kings also. Haec sacrosancta Co•stant Synod Church Catholicam representans in spiritu sancto legitime congregata, statuit, definite. & ordinatu quod qulcun { que } cujuscun { que } status ac conditionis existat etiamis Regalis Cardinalatus, etc. — Sententiam Excommunicationis ••toritate hujus S. Concil general. ipso sacto incurrat — & ulterius omni honore & dignitate sit ipso facto privatus.
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Si Papa erraret praecipiendo vitia, vel prohibe•do virtutes, teneretur Ecclesia credere vitia esse bona, virtutes malas, nisi vellet contra conscientiam peccare. Bellarm. de Rom. Pontif. l. 4. c. 5. sect. ultima.
Si Papa erraret praecipiendo Vices, vel prohibe•do Virtues, teneretur Ecclesia Believe Vices esse Bona, Virtues malas, nisi vellet contra conscientiam Peccare. Bellarmine de Rom. Pontiff l. 4. c. 5. sect. ultima.
Irridere Catholicae Fidei disciplinam, quod juberentur homines credere, non autem quid esset verum certissimâ ratione docerentur. l. 1. Retract. c. 14.
Irridere Catholic Fidei Disciplinam, quod juberentur homines Believe, non autem quid esset verum certissimâ ratione docerentur. l. 1. Retract. c. 14.
Ego quidem etiamsi non semel, sed saepe id in sacris monimentis scriptum extaret, non id circo taman ita prorsu• se habere crederem. Socin•s, de Servatore. l. 3. c. 6. 2 Vol. 204.
Ego quidem Even if non semel, sed saepe id in sacris monimentis Scriptum extaret, non id circo taman ita prorsu• se habere crederem. Socin•s, de Savior. l. 3. c. 6. 2 Vol. 204.
And the men of Jabesh Gilead said unto Nabash, make a covenant with us and we will serve thee. And Nabash 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 men of Jabesh Gilead said unto Nabash, make a Covenant with us and we will serve thee. And Nabash 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. Edatar hic aliquis sub tribunalibus vestris ex iis qui de Deo pati exist imantur, qui aris inbalan•es numen de nidore concipiunt, qui ructando conantur, qui anhelando profantur; nisi se damones confessi •uerint, Christiano mentiri non audentes ibidem. &c.
Tert Apollinarian c. 23. Edatar hic aliquis sub tribunalibus vestris ex iis qui de God pati exist imantur, qui aris inbalan•es numen de nidore concipiunt, qui ructando conantur, qui anhelando profantur; nisi se damons Confessi •uerint, Christian mentiri non audentes ibidem. etc.
The Ark of the Covenant, with the Propitiatory and Cherubi•s, the Vrim and Thummim; the fire that came down form Heaven to confume the burnt offerings; the Glory of God that appear'd between the Cherubi•s; and the Holy Ghost that spake by the Prophets. See Gemar. c. 1. in Joma. See also Galat. l. 4. citing the same out of R. Elias, R. Solomon, R. David.
The Ark of the Covenant, with the Propitiatory and Cherubi•s, the Urim and Thummim; the fire that Come down from Heaven to confume the burned offerings; the Glory of God that appeared between the Cherubi•s; and the Holy Ghost that spoke by the prophets. See Gemar. c. 1. in Joma. See also Galatians l. 4. citing the same out of R. Elias, R. Solomon, R. David.
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Vide Athana•. Apol. 2. How this judgment did derive it self down into the Reformation, may be seen from the account of the Fratres-Bohemi, who sought over the World for Episcopal Ordination, and were never quiet in their consciences 'till they had obtained it. Vide Johan. in Coment. Ratio Disciplinae ordi•isque Ecclesiastici in unitate Fratrum Bo•emorum.
Vide Athana•. Apollinarian 2. How this judgement did derive it self down into the Reformation, may be seen from the account of the Fratres-Bohemi, who sought over the World for Episcopal Ordination, and were never quiet in their Consciences till they had obtained it. Vide John. in Comment. Ratio Discipline ordi•isque Ecclesiastici in unitate Fratrum Bo•emorum.
NONLATINALPHABET. Separate for the work, that is, for the Apostleship. Oecumenius upon this text. And so Theoph. NONLATINALPHABET Theoph. in Act. Apostol. p. 2. & in locum p. 118. Vid T•eoph. in locum p. 119.
. 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. Vid T•eoph. in locum p. 119.
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