Fellowship with God, or, XXVIII sermons on the I Epistle of John, chap. 1 and 2 wherein the true ground and foundation of attaining, the spiritual way of intertaining fellowship with the Father and the Son, and the blessed condition of such as attain to it, are most succinctly and dilucidly explained / by ... Hugh Binning.
Therefore those who professed eloquence, and studied to perswade men to any thing, used in the entry, to fall upon some thing that might stir up the attention of their hearers,
Therefore those who professed eloquence, and studied to persuade men to any thing, used in the entry, to fallen upon Some thing that might stir up the attention of their hearers,
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as indeed all these rules of humane wisdome attain their perfection, when they meet with a divine spirit, that elevats them to a more transcend•nt use.
as indeed all these rules of humane Wisdom attain their perfection, when they meet with a divine Spirit, that elevates them to a more transcend•nt use.
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Nevertheless, being crafty (•aith he) I caught you with guile, • Cor. 12 16. The•e were, piae fraudes, whe•eby he used to 〈 ◊ 〉 poor souls out of the pit,
Nevertheless, being crafty (•aith he) I caught you with guile, • Cor. 12 16. The•e were, Pious frauds, whe•eby he used to 〈 ◊ 〉 poor Souls out of the pit,
This beloved Apostle who leaned upon Christs bosome, and was likely to learn the very secrets of the art of fishing souls, you see how he goeth about the business;
This Beloved Apostle who leaned upon Christ bosom, and was likely to Learn the very secrets of the art of fishing Souls, you see how he Goes about the business;
like a wise Orator, he labours to make them attentos, dociles, & benevolos: to stir up their attention, to conciliat their affection, and so to make them docile, and easily teachable:
like a wise Orator, he labours to make them attentos, dociles, & benevolos: to stir up their attention, to conciliat their affection, and so to make them docile, and Easily teachable:
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and so for all respects deserved to be taken serious notice of. Then he conciliats their benevolence and good-will, by shewing his own good affection towards them,
and so for all respects deserved to be taken serious notice of. Then he conciliats their benevolence and goodwill, by showing his own good affection towards them,
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then what would hinder to believe it? The great miseries of men are, Inconsideration, and Misapprehension: Either men are so noised with other things, continually buzzing in their ears,
then what would hinder to believe it? The great misery's of men Are, Inconsideration, and Misapprehension: Either men Are so noised with other things, continually buzzing in their ears,
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and their hearts so possest with the clamours of their lusts, and the cryes of the things of this world, that they have no leasure so much as to hearken patiently to this blessed sound,
and their hearts so possessed with the clamours of their Lustiest, and the cries of the things of this world, that they have no leisure so much as to harken patiently to this blessed found,
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which usually a•e joyned together, and the•e stop 〈 ◊ 〉 ea•s of men against the wisest and most powe•ful inchantment of P•eaching, that it gains not much g•ound on them.
which usually a•e joined together, and the•e stop 〈 ◊ 〉 ea•s of men against the Wisest and most powe•ful enchantment of P•eaching, that it gains not much g•ound on them.
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It is lamentable that the voice of God should be out-cryed by mens continual uninterrupted flood of businesse, that fills the heart with a continual noise,
It is lamentable that the voice of God should be outcried by men's continual uninterrupted flood of business, that fills the heart with a continual noise,
and keeps men in such a constant hurry and distemper, that they can give time and patie••e to nothing else ▪ and this is only the advantage, the world and the lust• of it have;
and keeps men in such a constant hurry and distemper, that they can give time and patie••e to nothing Else ▪ and this is only the advantage, the world and the lust• of it have;
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for if they come once under a sober and serious ex•mination, and the other party, that is, Iesus Christ, and the Word of Life, might h•ve the liberty to be heard in the inward retired thoughts of the heart, it would soon be found how unequal they are,
for if they come once under a Sobrium and serious ex•mination, and the other party, that is, Iesus christ, and the Word of Life, might h•ve the liberty to be herd in the inward retired thoughts of the heart, it would soon be found how unequal they Are,
and that all their efficacy consists, in our ignorance, and their strength, in our weaknesse; Certainly Christ would carry it, to the conviction of all that is in the soul.
and that all their efficacy consists, in our ignorance, and their strength, in our weakness; Certainly christ would carry it, to the conviction of all that is in the soul.
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What a madnesse then is it to hear this promise of life in Christ, so o•ten beaten upon you, •nd yet never so much as to put him to the proof of it? and to put him off continually who knocks at your hearts, be•o•e you will consider attentively who it is that thus importunes you.
What a madness then is it to hear this promise of life in christ, so o•ten beaten upon you, •nd yet never so much as to put him to the proof of it? and to put him off continually who knocks At your hearts, be•o•e you will Consider attentively who it is that thus importunes you.
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and commune with them in the night on your beds, in your greatest retirement from other things, that you may not be disturbed by the noise of your lusts and business;
and commune with them in the night on your Beds, in your greatest retirement from other things, that you may not be disturbed by the noise of your Lustiest and business;
But to cut off •ll convictions and perswasions •t fi•st, •nd to set such a gua•d at your minds, to provide that nothing o• that •ind come in ▪ or else that it be cast out as an enemy, thi• is unequal, ignorant,
But to Cut off •ll convictions and persuasions •t fi•st, •nd to Set such a gua•d At your minds, to provide that nothing o• that •ind come in ▪ or Else that it be cast out as an enemy, thi• is unequal, ignorant,
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and truly there are not many occur•ences in the world (•uppose you had a Di••nal of the •ff•irs of all men, every week) that can give any solid refreshment to the heart,
and truly there Are not many occur•ences in the world (•uppose you had a Di••nal of the •ff•irs of all men, every Week) that can give any solid refreshment to the heart,
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But its sad, that Christians, who have so noble and divine, so pleas•nt and profitable things, to speak upon one to another, are notwithstanding as much subject to that Atheni•n disease, to be i•ching a•ter new things continually,
But its sad, that Christians, who have so noble and divine, so pleas•nt and profitable things, to speak upon one to Another, Are notwithstanding as much Subject to that Atheni•n disease, to be i•ching a•ter new things continually,
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and alas, wh•t a•e those things that are tossed up and down continually, but the follies, weaknesse•, impotencie• and wickedness, ambition and avarice of men, the iniquity and impiety of the world that lyes in wickednesse;
and alas, wh•t a•e those things that Are tossed up and down continually, but the follies, weaknesse•, impotencie• and wickedness, ambition and avarice of men, the iniquity and impiety of the world that lies in wickedness;
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and others ears with them? But the Subj•ct that is here intreated of, is of another nature, nothing in it self so excellent, nothing to us so convenient, That which was from the beginning, of the word of life, we declare unto you.
and Others ears with them? But the Subj•ct that is Here entreated of, is of Another nature, nothing in it self so excellent, nothing to us so convenient, That which was from the beginning, of the word of life, we declare unto you.
O how pleasant and sweet a voice is that which sounds from Heaven, be those confused noises •re that arise from the earth? This is a Message that is come from Heaven, with him that came down from it:
Oh how pleasant and sweet a voice is that which sounds from Heaven, be those confused noises •re that arise from the earth? This is a Message that is come from Heaven, with him that Come down from it:
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and indeed that is the Airt, from whence good news hath come; Since the first curse was pronounced upon the earth, the earth hath brought forth nothing,
and indeed that is the Airt, from whence good news hath come; Since the First curse was pronounced upon the earth, the earth hath brought forth nothing,
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that Jewel, more precious then the most precious desires and delights of men, even Iesus Christ, the substantial word of life, who is the substance of all the shadows of the Old Testament, the end of that ministery, the accomplishment of the promises,
that Jewel, more precious then the most precious Desires and delights of men, even Iesus christ, the substantial word of life, who is the substance of all the shadows of the Old Testament, the end of that Ministry, the accomplishment of the promises,
and the savour of life, and the Gospel of salvation, Eph. 1 13. yet it is not that true life, but only a testimony and declaration of it, it hath not life and immortality in it self,
and the savour of life, and the Gospel of salvation, Ephesians 1 13. yet it is not that true life, but only a testimony and declaration of it, it hath not life and immortality in it self,
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but only the bringing of those to light, and to the knowledge of men, 2 Tim. 1.10. it is a discovery where these treasures are lying ▪ for the searching and finding.
but only the bringing of those to Light, and to the knowledge of men, 2 Tim. 1.10. it is a discovery where these treasures Are lying ▪ for the searching and finding.
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for how can they expresse to us, what they cannot conc•ive thems•lves, and therefore wonder at the mystery of i•? I confes•e, the best way of speaking those things, which so infinitly surpass created capacities, were to sit down in silence, and wonder at them;
for how can they express to us, what they cannot conc•ive thems•lves, and Therefore wonder At the mystery of i•? I confes•e, the best Way of speaking those things, which so infinitely surpass created capacities, were to fit down in silence, and wonder At them;
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It i• commonly he•d forth, that this eternal Word, i• the b•••h o• the infinit understanding o• God, reflecting upon his own most ab•olu•e and pe•fect bein•;
It i• commonly he•d forth, that this Eternal Word, i• the b•••h o• the infinite understanding o• God, reflecting upon his own most ab•olu•e and pe•fect bein•;
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and therefore is the Son of God called, the Word which was with God, and the wisdome of the Father, because he is, a• it were, the very birth of his unde•standing,
and Therefore is the Son of God called, the Word which was with God, and the Wisdom of the Father, Because he is, a• it were, the very birth of his unde•standing,
and hath complacency in his own all-sufficient, all-blessed Being, which he himself alone pe•fectly comprehend ▪ by his infinit understanding ▪ and therefore called, the Spirit, a word borrowed from •esemblance to poor cre•t•res, who have many impulses,
and hath complacency in his own All-sufficient, all-blessed Being, which he himself alone pe•fectly comprehend ▪ by his infinite understanding ▪ and Therefore called, the Spirit, a word borrowed from •esemblance to poor cre•t•res, who have many impulses,
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now canst thou ••ink to understand that eve•lasting wonder of Angel•, the birth and conception of that eternal wisdom of God? An• if thou canst not understand from whence the wind comes,
now Canst thou ••ink to understand that eve•lasting wonder of Angel•, the birth and conception of that Eternal Wisdom of God? An• if thou Canst not understand from whence the wind comes,
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and unmeasurably, antidates all antiquity, to whose endurance, all antiquity that is renowned among men, is but novelty, to whom, the world is but as of six dayes standing,
and unmeasurably, antedates all antiquity, to whose endurance, all antiquity that is renowned among men, is but novelty, to whom, the world is but as of six days standing,
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and they then rej•y•i•g in the h•bitable parts of the earth, taking complacency in their own thoughts of peace and good-will they had toward us, afte•wa•ds to b•eak forth.
and they then rej•y•i•g in the h•bitable parts of the earth, taking complacency in their own thoughts of peace and goodwill they had towards us, afte•wa•ds to b•eak forth.
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yea, one with him from all ete•nity, and so how strong a foundation there is for faith and confidence? What a Rock to establish a tossed soul upon? Mans misery and curse being for all eternity, their is one to deliver from that, who was from all eternity.
yea, one with him from all ete•nity, and so how strong a Foundation there is for faith and confidence? What a Rock to establish a tossed soul upon? men misery and curse being for all eternity, their is one to deliver from that, who was from all eternity.
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And who could purchase unto us such absolute bl•ssedness throughout all ete•nity, who was not himself from all eternity? What marvellous congruity and beauty is in the ways of God? How is all fitted and •ramed by infinit wisdom? to the end that we may have strong consolation.
And who could purchase unto us such absolute bl•ssedness throughout all ete•nity, who was not himself from all eternity? What marvellous congruity and beauty is in the ways of God? How is all fitted and •ramed by infinite Wisdom? to the end that we may have strong consolation.
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Do you not see the infinit evil, and hainousness of sin, in the giving of such a p•ecious ransome for it? O how is the black visage of sin pourtrayed in the beauty and glory of the Mediators Person? How is it painted,
Do you not see the infinite evil, and heinousness of since, in the giving of such a p•ecious ransom for it? O how is the black visage of since portrayed in the beauty and glory of the Mediators Person? How is it painted,
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And doth not this answer all the jealousies, and suspicious thoughts, and fea•ful apprehensions, arising from the consideration of our own weaknesse and infirmity? When such an one is offered,
And does not this answer all the jealousies, and suspicious thoughts, and fea•ful apprehensions, arising from the consideration of our own weakness and infirmity? When such an one is offered,
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Alas, my beloved, to forsake so great a mercy, as the eternal Word of Life, as the infinit Wisdome of the Father, and to let the offer of this, every day run by us,
Alas, my Beloved, to forsake so great a mercy, as the Eternal Word of Life, as the infinite Wisdom of the Father, and to let the offer of this, every day run by us,
and lusts of the world, never to start so far backward, as to look beyond this world, to God, and his Son Iesus Christ, never to mind seriously, either him that was before all things visible,
and Lustiest of the world, never to start so Far backward, as to look beyond this world, to God, and his Son Iesus christ, never to mind seriously, either him that was before all things visible,
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But be perswaded, that one day ye will think one offer of this Word of Life, better then life, better, infinitly better then the most absolute life that the attendance and concurrance of all the creatures could yeeld you.
But be persuaded, that one day you will think one offer of this Word of Life, better then life, better, infinitely better then the most absolute life that the attendance and concurrence of all the creatures could yield you.
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O then that ye would incline your ears and heart• to this that is declared unto you, to receive this Word of Life, that was from the beginning, and ye may be perswaded, ye shall enjoy a blessednesse without end.
O then that you would incline your ears and heart• to this that is declared unto you, to receive this Word of Life, that was from the beginning, and you may be persuaded, you shall enjoy a blessedness without end.
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as far before that point of b•ginning, and calculat other six thousand, yet we a•e never a jote nearer the age of the Son of God. Suppose a mountain of sand,
as Far before that point of b•ginning, and calculate other six thousand, yet we a•e never a Jote nearer the age of the Son of God. Suppose a mountain of sand,
as big a• the ea•th, and an Angel to take from it one g•ain every year, your imagin•tion would weary it self, e•e ye reckoned in what space this mountain should be diminished, or removed:
as big a• the ea•th, and an Angel to take from it one g•ain every year, your imagin•tion would weary it self, e•e you reckoned in what Molle this mountain should be diminished, or removed:
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Now imagine as many years, or ages of years, to have run out before the world took its beginning, a• the years in which the Angel would exhaust this mountain;
Now imagine as many Years, or ages of Years, to have run out before the world took its beginning, a• the Years in which the Angel would exhaust this mountain;
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Behold he is great, and we know him not, and the number of his years c•nnot be searched out, Job 36.26. and who can declare his generation? The age of thi• Word is such a labyrinth, with innumerable turning•, and wind•ngs in it, which will alwayes lea• them round that enter in it;
Behold he is great, and we know him not, and the number of his Years c•nnot be searched out, Job 36.26. and who can declare his generation? The age of thi• Word is such a labyrinth, with innumerable turning•, and wind•ngs in it, which will always lea• them round that enter in it;
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and all for this pu•po•e, that he who was the substantial life in himself, and the eternal life, in an essential and necessary way, might become l••e to poor dead sinners,
and all for this pu•po•e, that he who was the substantial life in himself, and the Eternal life, in an essential and necessary Way, might become l••e to poor dead Sinners,
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God made himself in • manner visible, by making the visible world: His power, goodnesse, and wisdome, are every where imprint•d in great Characters o• the whole,
God made himself in • manner visible, by making the visible world: His power, Goodness, and Wisdom, Are every where imprint•d in great Characters o• the Whole,
Therefore, O how wisely and wonderfully is it contrived, for the good of lost man? That the Son of God shall be made of a woman, that the Father of spirits shall be manifested in the lowest habit of our flesh:
Therefore, Oh how wisely and wonderfully is it contrived, for the good of lost man? That the Son of God shall be made of a woman, that the Father of spirits shall be manifested in the lowest habit of our Flesh:
God so loved, &c. Ioh. 3. Nay, • may say, even the glory of the only begotten Son of God, was the more •isibly manifested, that he appeared in so low and unequal a shape;
God so loved, etc. John 3. Nay, • may say, even the glory of the only begotten Son of God, was the more •isibly manifested, that he appeared in so low and unequal a shape;
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Now, my beloved, when both these are l•id together, the •ncientnesse of our Saviour, and with•l the newness of his appearance in the flesh, by which he hath come so near us,
Now, my Beloved, when both these Are l•id together, the •ncientnesse of our Saviour, and with•l the newness of his appearance in the Flesh, by which he hath come so near us,
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when the da•k and obscure prophesying of this, when the twilight of Jewish type• and shadows did creat so much joy in the hea•t• of •elievers, in so much that they longed fo•,
when the da•k and Obscure prophesying of this, when the twilight of Jewish type• and shadows did create so much joy in the hea•t• of •elievers, in so much that they longed fo•,
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This is the new Wine that never grows old, nay, it is •ather every gene•ation renewed, with the accession of some new manifestation of the love of God.
This is the new Wine that never grows old, nay, it is •ather every gene•ation renewed, with the accession of Some new manifestation of the love of God.
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Ch•ists Incarnation was the fi•st manifestation of the Sun, the very morning of light and life, the day-spring, vi••••ng the world, tha• was bu•ied in an hel•i•h darknesse of Heathen Idolatry:
Ch•ists Incarnation was the fi•st manifestation of the Sun, the very morning of Light and life, the dayspring, vi••••ng the world, tha• was bu•ied in an hel•i•h darkness of Heathen Idolatry:
After that the kindnes• and love of God our Saviour toward man appeared, Tit. 3.4. NONLATINALPHABET, his kindly and affectionat love to mankind, that is it that shines so brightly;
After that the kindnes• and love of God our Saviour towards man appeared, Tit. 3.4., his kindly and affectionate love to mankind, that is it that shines so brightly;
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the beams of grace and love to men, are the rayes that are scattered from this Sun of Righteousness. O the hardness of mens hearts, the impenetr•ble obstinacy of man, that this cannot melt or pierce.
the beams of grace and love to men, Are the rays that Are scattered from this Sun of Righteousness. Oh the hardness of men's hearts, the impenetr•ble obstinacy of man, that this cannot melt or pierce.
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Yet neither the excellency, nor conveniency of the object, is sufficient to engage the heart, if the•e be not something in the mind too, suitable to the obj•ct:
Yet neither the excellency, nor conveniency of the Object, is sufficient to engage the heart, if the•e be not something in the mind too, suitable to the obj•ct:
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But there is this lamentable disproportion betwixt our •pprehensions, and the things themselves, which is the ground of much disappointment; and so of vexation.
But there is this lamentable disproportion betwixt our •pprehensions, and the things themselves, which is the ground of much disappointment; and so of vexation.
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The things of this world having nothing of that solid excellency, or true worth, and conveniency to our souls, nothing suit•ble to our immortal spirits;
The things of this world having nothing of that solid excellency, or true worth, and conveniency to our Souls, nothing suit•ble to our immortal spirits;
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Again, take a view of spiritual things, holden out in the Gospel, and there is as incong•uous and unproportioned carriag• of our hearts towards them, they have a certainty,
Again, take a view of spiritual things, held out in the Gospel, and there is as incong•uous and unproportioned carriag• of our hearts towards them, they have a certainty,
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but that there is a certain truth, and an infallible reality in them, that you being assertained in your souls, •ccording to the ce•tainty of the things presented, you may then •reely, without any reserve, give your hearts to love, imbrace, and follow them.
but that there is a certain truth, and an infallible reality in them, that you being ascertained in your Souls, •ccording to the ce•tainty of the things presented, you may then •reely, without any reserve, give your hearts to love, embrace, and follow them.
O that there might be such a meeting between your hearts and this eternal life, that as he hath come near to us, to be suitable to us, your apprehension• might draw near to be suitable to him:
O that there might be such a meeting between your hearts and this Eternal life, that as he hath come near to us, to be suitable to us, your apprehension• might draw near to be suitable to him:
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and by this means, your souls might meet immediatly with that Word of Life, and have that constant fellowship with him, that is spoken of, vers. 3. so your joy should be full.
and by this means, your Souls might meet immediately with that Word of Life, and have that constant fellowship with him, that is spoken of, vers. 3. so your joy should be full.
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How far is he without our sight, and without our comprehension? He is high as Heaven, Who shall ascend to b•ing down that •ternal life to us? But stay and co•side•, tha• he is not only so glorious in himself, but so gracious to us;
How Far is he without our sighed, and without our comprehension? He is high as Heaven, Who shall ascend to b•ing down that •ternal life to us? But stay and co•side•, tha• he is not only so glorious in himself, but so gracious to us;
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to preach it, to purchase it, to seal it, and to bestow it, and the life was manifested: The life, and that eternal life, word• of force, that have some Emphasis in them:
to preach it, to purchase it, to seal it, and to bestow it, and the life was manifested: The life, and that Eternal life, word• of force, that have Some Emphasis in them:
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yet they will, as it were underhand bestow upon them, and exercise that same love in • covered way, by a third person, by giving to them, to impart to their Children.
yet they will, as it were underhand bestow upon them, and exercise that same love in • covered Way, by a third person, by giving to them, to impart to their Children.
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Nor doth Christ hide it, but declares, that he is instructed with sufficient fu•niture for eternal life, that himself is the bread of life sent from Heaven, that whosoever receiveth it with delight,
Nor does christ hide it, but declares, that he is instructed with sufficient fu•niture for Eternal life, that himself is the bred of life sent from Heaven, that whosoever receives it with delight,
and ponders, and meditats on it in the heart, and so digests it in their •ouls, they shall find a quickning, quieting, comforting, and strengthning ve•tue in him.
and ponders, and meditates on it in the heart, and so digests it in their •ouls, they shall find a quickening, quieting, comforting, and strengthening ve•tue in him.
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And whence is it come to passe, but from his manifestation for this ve•y end and purpose? How should such strange Logick hold? Whence such a because? If this had not been •ll his errand into the world,
And whence is it come to pass, but from his manifestation for this ve•y end and purpose? How should such strange Logic hold? Whence such a Because? If this had not been •ll his errand into the world,
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And now this being the businesse he came about, it is strange h• appeared in so unsuitable and unlikely a form, in weaknesse, poverty, misery, ignominy,
And now this being the business he Come about, it is strange h• appeared in so unsuitable and unlikely a from, in weakness, poverty, misery, ignominy,
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saving those that are lost, by one that lost himself: overcoming the world by weaknesse: conq•ering Satan by suffering: t•iump•ing over death by dying:
Saving those that Are lost, by one that lost himself: overcoming the world by weakness: conq•ering Satan by suffering: t•iump•ing over death by dying:
L•ke that •enowned King of the Lacedemonians, who (when he heard of an Oracle, that if the Gene•al were sa•ed alive, the Army could not be victoriou•) changed his h•bit,
L•ke that •enowned King of the Lacedaemonians, who (when he herd of an Oracle, that if the Gene•al were sa•ed alive, the Army could not be victoriou•) changed his h•bit,
So our Saviour, and Captain of our Salvation, hath offered himself once for all, and by being killed, hath purc•ased life to all that believe in hi• death, and that eternal life :
So our Saviour, and Captain of our Salvation, hath offered himself once for all, and by being killed, hath purc•ased life to all that believe in hi• death, and that Eternal life:
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Consider who the Apostles were, men of great simp•icity, whose education was so me•n, and expectations in the wo•ld so low, that they could not be supposed to conspire together to a falshood;
Consider who the Apostles were, men of great simp•icity, whose education was so me•n, and Expectations in the wo•ld so low, that they could not be supposed to conspire together to a falsehood;
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their very adve•sa•ies could never object any thing against them, but want of lea•ning, and simplicity, which are furthest from the su•pition of deceitfulnesse.
their very adve•sa•ies could never Object any thing against them, but want of lea•ning, and simplicity, which Are furthest from the su•pition of deceitfulness.
so unsuitable to humane •eason, from their mouths, if they had not pe•swaded them that themselves were eye-witnesses of all these miracles that he did, to confi•m his Doct•ine,
so unsuitable to humane •eason, from their mouths, if they had not pe•swaded them that themselves were Eyewitnesses of all these Miracles that he did, to confi•m his Doct•ine,
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and this testimony had not been above all imaginable exception? Yea, so evident was it in matter of fact, that both enemies themselves confessed, the Jews and Gentiles that persecuted that way, were constrained through the evidence of the truth, to acknowledge, that such mighty works shewed forth themselves in him,
and this testimony had not been above all imaginable exception? Yea, so evident was it in matter of fact, that both enemies themselves confessed, the jews and Gentiles that persecuted that Way, were constrained through the evidence of the truth, to acknowledge, that such mighty works showed forth themselves in him,
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But above all, we heard himself the true Prophet, and sweet Preacher o• Israel, since the first day he began to open his mouth in the Ministry of the Gospel, we have with attentive ears,
But above all, we herd himself the true Prophet, and sweet Preacher o• Israel, since the First day he began to open his Mouth in the Ministry of the Gospel, we have with attentive ears,
He did not constrain them to abide with him, but there w•s a •ecret power that went from him, that chained them to him inevitably, Lord, whither shall we go from thee,
He did not constrain them to abide with him, but there w•s a •ecret power that went from him, that chained them to him inevitably, Lord, whither shall we go from thee,
there was a divine vertue in his Preaching, some spa•kles of a divine spirit and power in his discou•ses, broke out from under the plainnesse and simplicity of it;
there was a divine virtue in his Preaching, Some spa•kles of a divine Spirit and power in his discou•ses, broke out from under the plainness and simplicity of it;
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And how did our hearts burn within u•, while he talked with us, and opened to u• the S•riptures? We heard him daily in the Synagogues expound the Scriptures, whereof himself was the living Commentary,
And how did our hearts burn within u•, while he talked with us, and opened to u• the S•riptures? We herd him daily in the Synagogues expound the Scriptures, whereof himself was the living Commentary,
his Se•mons are ab•idged in the Evangelists, that y•u m•y read them, and when you read them, think within your se•f, that you hear his holy mouth speak them;
his Se•mons Are ab•idged in the Evangelists, that y•u m•y read them, and when you read them, think within your se•f, that you hear his holy Mouth speak them;
but an eye-witness is better then ten ear-witnesses, and handling adds a thi•d assurance; for the sense of touching gives the last and greatest evidence of truth.
but an eyewitness is better then ten Ear-witnesses, and handling adds a thi•d assurance; for the sense of touching gives the last and greatest evidence of truth.
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yet I conceive these are here alledged for both, even also to witnesse his glorious •nd Divine Nature ▪ which though it did not 〈 ◊ 〉 under sight and handling,
yet I conceive these Are Here alleged for both, even also to witness his glorious •nd Divine Nature ▪ which though it did not 〈 ◊ 〉 under sighed and handling,
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we gave intertainment to our minds, to consider it wisely and deliberatly, and fastned our eyes, that we might detain our hearts, in the consideration of such a glorious person.
we gave entertainment to our minds, to Consider it wisely and deliberately, and fastened our eyes, that we might detain our hearts, in the consideration of such a glorious person.
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he conversed with them familiarly, he eat and drank with them, yea, his conversation in the world, was very much condescending in outward behaviour, to the customes of the wo•ld, he eat with Pharisees when they invited him; he refused not;
he conversed with them familiarly, he eat and drank with them, yea, his Conversation in the world, was very much condescending in outward behaviour, to the customs of the wo•ld, he eat with Pharisees when they invited him; he refused not;
and to be subject to extraordinary afflictions and crosses, as to t•e eyes of the world it did quite extinguish his Divine Glo•y, and bury i• in misbelief.
and to be Subject to extraordinary afflictions and Crosses, as to t•e eyes of the world it did quite extinguish his Divine Glo•y, and bury i• in misbelief.
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But let us con•ider this, for it is a sweet and pleas•nt S•bject, if our hearts were suitably framed to delight in it, that there was as much evidence to the conviction of all mens senses, of his Divine M•jesty, as of his Humane Infirmity:
But let us con•ider this, for it is a sweet and pleas•nt S•bject, if our hearts were suitably framed to delight in it, that there was as much evidence to the conviction of all men's Senses, of his Divine M•jesty, as of his Humane Infirmity:
Iohn the Baptist sent some of hi• Di•ciple•, bec•use of their own unbelie•, to enq•ire Jesu•, Art thou he, or look we for another? And what answer gave he them? What reason to convince them? Go (saith he) and tell what ye h•ve seen and heard, that the blind s•e, the l•m• w•lk,
John the Baptist sent Some of hi• Di•ciple•, bec•use of their own unbelie•, to enq•ire Jesu•, Art thou he, or look we for Another? And what answer gave he them? What reason to convince them? Go (Says he) and tell what you h•ve seen and herd, that the blind s•e, the l•m• w•lk,
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And blessed is he who ever sh•ll not for my outwa•d unseemlinesse, and basenesse, offend; But go by that, in to the glory that shines out in such works.
And blessed is he who ever sh•ll not for my outwa•d unseemliness, and baseness, offend; But go by that, in to the glory that shines out in such works.
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but he that created both these substances, and every year by a long circuit of the operations of nature, turns it into wine? Who could feed seven thousand with that which a few persons would exhaust,
but he that created both these substances, and every year by a long circuit of the operations of nature, turns it into wine? Who could feed seven thousand with that which a few Persons would exhaust,
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but he that can creat it of nothing, •nd b• whose wo•d all thi• 〈 ◊ 〉 wo•ld sta•ted out of nothing? Nay, let us suppose these thing• to be done only by divine assistance, by some peculiar divine infl•ence,
but he that can create it of nothing, •nd b• whose wo•d all thi• 〈 ◊ 〉 wo•ld sta•ted out of nothing? Nay, let us suppose these thing• to be done only by divine assistance, by Some peculiar divine infl•ence,
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this being the very genuine end of the wisdom of God in such works, it must need• follow, that all that which Christ revealed, both of himself and the Father, of his own being with him from the beginning, of his •eing one with him, and being hi• eternal Son;
this being the very genuine end of the Wisdom of God in such works, it must need• follow, that all that which christ revealed, both of himself and the Father, of his own being with him from the beginning, of his •eing one with him, and being hi• Eternal Son;
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for it is not supposible to ag•ee with the wisdom and goodnesse of God, to manifest so much of his infi•it power and glory, in so extraordinary a manner, to bear testimony to an impostor or deceiver.
for it is not supposible to ag•ee with the Wisdom and Goodness of God, to manifest so much of his infi•it power and glory, in so extraordinary a manner, to bear testimony to an impostor or deceiver.
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but the con•irmation of hi• new Doctrine, and that of hi• Divine Natu•e, being one of the chief points of it, it must need• in•o•ce, that he was not only helped by God,
but the con•irmation of hi• new Doctrine, and that of hi• Divine Natu•e, being one of the chief points of it, it must need• in•o•ce, that he was not only helped by God,
By this then it appears that though after so many Prophesies of him, and exp•ctation• from the beginning, we see but a man in outward appearance despisable, and without comlinesse and form ;
By this then it appears that though After so many prophecies of him, and exp•ctation• from the beginning, we see but a man in outward appearance despisable, and without comeliness and from;
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yet if we could open the eyes of our •ouls, and six them upon him, we behold as through some small crainies, Majesty shining in his misery, power discovering it self in his weaknesse,
yet if we could open the eyes of our •ouls, and six them upon him, we behold as through Some small crainies, Majesty shining in his misery, power discovering it self in his weakness,
he was often an hungred, yet he could feed five thousand at one time, and seven thousand at another, upon that which would not have served his Disciples, or but served them;
he was often an hungered, yet he could feed five thousand At one time, and seven thousand At Another, upon that which would not have served his Disciples, or but served them;
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But besides that which the life and death of Jesus Christ carries ingraven in it of Divinity, there is one miracle, which may be said to transcend all that ever was done,
But beside that which the life and death of jesus christ carries engraven in it of Divinity, there is one miracle, which may be said to transcend all that ever was done,
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and it is one continued wonder since his resu•rection, even the ve•tue and power of that crucified Saviour, to conquer the world, by such unsuitable, yea, contra•y mean• and instruments.
and it is one continued wonder since his resu•rection, even the ve•tue and power of that Crucified Saviour, to conquer the world, by such unsuitable, yea, contra•y mean• and Instruments.
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Cyrus, when he was about to conquer neighbouring Nations, gave out a Proclamation, If any will follow me ▪ if he be a foot-man, I will make him an horse-man,
Cyrus, when he was about to conquer neighbouring nations, gave out a Proclamation, If any will follow me ▪ if he be a footman, I will make him an horseman,
He, by a few fishermen, not Commanders, nor Orators, perswades the world, and within a few years that crucified Lord is adored further and wider then any Empire did ever stretch it self.
He, by a few fishermen, not Commanders, nor Orators, persuades the world, and within a few Years that Crucified Lord is adored further and wider then any Empire did ever stretch it self.
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But h•re one nailed to the Crosse, Crowned with Thorns, rejected of all men, and within a little space adored, wo•shiped, suffered for throughout the Nations,
But h•re one nailed to the Cross, Crowned with Thorns, rejected of all men, and within a little Molle adored, wo•shiped, suffered for throughout the nations,
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N•w, my beloved, these things I m•nti•n •or this end, that ye may be pe•sw•ded upon sure ground•, that he who is pre•c•ed unto you, is God able to save you, and according to the evi•ence of these grounds, ye may believe in him,
N•w, my Beloved, these things I m•nti•n •or this end, that you may be pe•sw•ded upon sure ground•, that he who is pre•c•ed unto you, is God able to save you, and according to the evi•ence of these grounds, you may believe in him,
But 〈 … 〉 a more pleasant or profitable meditation th•n this, if we would enter in a serious consid••ation of the truth and certainty of these thi•gs we have received.
But 〈 … 〉 a more pleasant or profitable meditation th•n this, if we would enter in a serious consid••ation of the truth and certainty of these thi•gs we have received.
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That which we have seen and heard, declare we unto you, that ye als• may have fellowship with us, &c. THere are many thing• that you may desire to hear, and it may be are usually spoken of in publick, which the generality of mens hea•ts are more carried after;
That which we have seen and herd, declare we unto you, that you als• may have fellowship with us, etc. THere Are many thing• that you may desire to hear, and it may be Are usually spoken of in public, which the generality of men's hea•ts Are more carried After;
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And then we have no doubtful disputations about it, it va•ie• not by times and circumstance•, it may be declared with the •a•e full assu•ance at all time•, which certainly cannot be attained in other things ▪ I w••ld gladly know what Paul meant,
And then we have no doubtful disputations about it, it va•ie• not by times and circumstance•, it may be declared with the •a•e full assu•ance At all time•, which Certainly cannot be attained in other things ▪ I w••ld gladly know what Paul meant,
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when he said, he ••t•rmin•d to know n•thing but Iesus Chri•t, and him •rucified, 1 Cor. 2 2. and that he ••unted all dresse and dung to the su•er-excelle•t knowledge of Iesus Christ, Phil ▪ 3 8. Sure it must amount •o so m•ch at lea•t, that this should be the ordina•y subject •f the Ministers of the Gospel,
when he said, he ••t•rmin•d to know n•thing but Iesus Chri•t, and him •rucified, 1 Cor. 2 2. and that he ••unted all dress and dung to the su•er-excelle•t knowledge of Iesus christ, Philip ▪ 3 8. Sure it must amount •o so m•ch At lea•t, that this should be the ordina•y Subject •f the Ministers of the Gospel,
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But though this be the most pleasant and profitable subject, yet I •ear, that •ew •f them who pretend a calling to thi• Embassage, a•e thus qualified and disposed to speak and declare it,
But though this be the most pleasant and profitable Subject, yet I •ear, that •ew •f them who pretend a calling to thi• Embassy, a•e thus qualified and disposed to speak and declare it,
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yea, to undertake such a work, as to subdue all Nations by preaching of a crucified man to them, which seemed to reason, the most desperat and impossible imployment ever given or taken:
yea, to undertake such a work, as to subdue all nations by preaching of a Crucified man to them, which seemed to reason, the most desperate and impossible employment ever given or taken:
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that being themselves perswaded beyond all the degrees of ce•tainty that reason c•n afford, they might be the more confident and able to convince and perswade others.
that being themselves persuaded beyond all the Degrees of ce•tainty that reason c•n afford, they might be the more confident and able to convince and persuade Others.
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But yet there is something that hold• by good proportion, that h• that de•lare• this ete•nal life to others, should be well acquainted with it himself;
But yet there is something that hold• by good proportion, that h• that de•lare• this ete•nal life to Others, should be well acquainted with it himself;
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He that preaches Jesus Christ, should fi•st be conve•sant with him, and become his Disciple and follower, befo•e they can with any f•uit become Teache•s of others.
He that Preaches jesus christ, should fi•st be conve•sant with him, and become his Disciple and follower, befo•e they can with any f•uit become Teache•s of Others.
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O! How incong•uous is it for many of us to take upon us to declare this unto others, which I fear, few can say they have heard and seen in a spiritual manner,
OH! How incong•uous is it for many of us to take upon us to declare this unto Others, which I Fear, few can say they have herd and seen in a spiritual manner,
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Now it is much to be lamented that there is so little of this, and so few ca••ies the evidence on their hearts and wayes, that th•y have been with Jesus, co•versant in his company.
Now it is much to be lamented that there is so little of this, and so few ca••ies the evidence on their hearts and ways, that th•y have been with jesus, co•versant in his company.
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B•t I confes•, the•e i• much of the success disappointed, by the unsuitable car•iage and disposition of i•struments, which ought to be mou•ned under, a• the g•eatest judgment of this Nation.
B•t I confes•, the•e i• much of the success disappointed, by the unsuitable car•iage and disposition of i•struments, which ought to be mou•ned under, a• the g•eatest judgement of this nation.
and this ca••ies him on all occasions to give so hea•ty a testimony to him, as you see, I•h. 21. 2•. he characte••zeth himself, or ci•c•ms•ribe• hi• own name thu•;
and this ca••ies him on all occasions to give so hea•ty a testimony to him, as you see, I•h. 21. 2•. he characte••zeth himself, or ci•c•ms•ribe• hi• own name thu•;
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There is that immense fulnesse in spiritual things, that sup••abundance, and infinit excesse over our necessities, that they may be enjoyed by many, by all, without envy or discontent, without prejudice to one anothers fulness;
There is that immense fullness in spiritual things, that sup••abundance, and infinite excess over our necessities, that they may be enjoyed by many, by all, without envy or discontent, without prejudice to one another's fullness;
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and bl•sse themselves in it, if they might enter into this t•easury, or converse into this company, they would henceforth carry themselves as those who pity the world, and compa•sionat mankind.
and bl•sse themselves in it, if they might enter into this t•easury, or converse into this company, they would henceforth carry themselves as those who pity the world, and compa•sionat mankind.
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or provoked upon others prosperity or exaltation, but rather he would be constrained to commiserat all others, that they will not know nor consi•er wherein their own true ••anquility and absolute sati•faction consists.
or provoked upon Others Prosperity or exaltation, but rather he would be constrained to commiserate all Others, that they will not know nor consi•er wherein their own true ••anquility and absolute sati•faction consists.
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He that is lifted up to this blessed society, to conve•se with God, were it not for the compassion and mercy he owes to miserable mankind, he might laugh at the •ollie• and vanitie• of t•e world, as we do a• children.
He that is lifted up to this blessed society, to conve•se with God, were it not for the compassion and mercy he owes to miserable mankind, he might laugh At the •ollie• and vanitie• of t•e world, as we do a• children.
O that we might be perswaded to seek after these things which may be gotten and kept without clamour and contention, about which there needs be no s••ife nor envy.
O that we might be persuaded to seek After these things which may be got and kept without clamour and contention, about which there needs be no s••ife nor envy.
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so these w•o suc••ed Paul in thi• embassage of recon•il•tion, and a•e sent to call to the feast, might upon good g•ound inte•pose their own experience thu•, O come and eat wi•h us, O come and sh••e with u•,
so these w•o suc••ed Paul in thi• Embassy of recon•il•tion, and a•e sent to call to the feast, might upon good g•ound inte•pose their own experience thu•, Oh come and eat wi•h us, Oh come and sh••e with u•,
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W•en some get into the savour of great and eminent persons, and have the honour to be their companion•, they will be very loath to invite pro•••c•ously others to that dignity, this society would beget competition and emulation.
W•en Some get into the savour of great and eminent Persons, and have the honour to be their companion•, they will be very loath to invite pro•••c•ously Others to that dignity, this society would beget competition and emulation.
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But if Ministers cannot use such an expression to invite you to their fellowship, yet I beseech you, beloved in the Lord, let all of us be here invited by the Apostle to partake of that, which will not g•ieve you to have fellows and companion• into,
But if Ministers cannot use such an expression to invite you to their fellowship, yet I beseech you, Beloved in the Lord, let all of us be Here invited by the Apostle to partake of that, which will not g•ieve you to have Fellows and companion• into,
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Moreover, th•s may be represented to you, that ye are invited to the very communion with the Apostles, the lowest and meanest amongst you hath this high dignity in your offer, to be fellow-citizens with the Saints, with the eminent pillars of the Church, the Apostles.
Moreover, th•s may be represented to you, that you Are invited to the very communion with the Apostles, the lowest and Meanest among you hath this high dignity in your offer, to be fellow-citizens with the Saints, with the eminent pillars of the Church, the Apostles.
Neither bond nor free, neither circumcision nor uncircumcision. The•• is •ne common salvation, Jude v. 3. as well as common faith, Tit. 1.4. and it is common to Apostles, to Pastors, to People, to as many as shall believe in his Name ;
Neither bound nor free, neither circumcision nor uncircumcision. The•• is •ne Common salvation, U^de v. 3. as well as Common faith, Tit. 1.4. and it is Common to Apostles, to Pastors, to People, to as many as shall believe in his Name;
we have the same access, by the same Spirit, unto the Father, we have the same Advocat to plead for us, the same blood to cry for us, the same hope of the same inheritance;
we have the same access, by the same Spirit, unto the Father, we have the same Advocate to plead for us, the same blood to cry for us, the same hope of the same inheritance;
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in a word, we are baptized into one body, and for the essentials and chief substantials of priviledge and comfort, the Head equally respects all the Member•.
in a word, we Are baptised into one body, and for the essentials and chief substantials of privilege and Comfort, the Head equally respects all the Member•.
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Do not then intertain jealous and suspicious thoughts, because you are not like Apostles, or such holy men as are recorded in Scripture? If you forsake not your own mercy, you may have fellowship with them in that which they account their chiefest happinesse;
Do not then entertain jealous and suspicious thoughts, Because you Are not like Apostles, or such holy men as Are recorded in Scripture? If you forsake not your own mercy, you may have fellowship with them in that which they account their chiefest happiness;
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Such is the infinit goodnesse of God, that which is absolutely necessary, and most important either to soul or body, i• made mor• universal, both in nature and grace,
Such is the infinite Goodness of God, that which is absolutely necessary, and most important either to soul or body, i• made mor• universal, both in nature and grace,
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it is lesse wonder of Angels, b•cause they a•e pure incorporeal Spirits, drawing towards a nearer likeness to his nature, which similitude is the ground of •ommunion;
it is less wonder of Angels, b•cause they a•e pure incorporeal Spirits, drawing towards a nearer likeness to his nature, which similitude is the ground of •ommunion;
but that he would have one of the material and visible creatures below, that for the one half is made of the dust of the earth, •dvanced to this unconceivable hight of priviledge, to have fellowship with him; this is a greater wonder:
but that he would have one of the material and visible creatures below, that for the one half is made of the dust of the earth, •dvanced to this unconceivable hight of privilege, to have fellowship with him; this is a greater wonder:
and for this end he breathed into man a spirit from Heaven, that might be capable of conformity and communion with him, who is the Father of spirits. Now take this in the plainest apprehension of it,
and for this end he breathed into man a Spirit from Heaven, that might be capable of conformity and communion with him, who is the Father of spirits. Now take this in the Plainest apprehension of it,
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It is honour and dignity, I say, because the nature of that consists in the applause and estimation of those that are worthy, testified one way or another,
It is honour and dignity, I say, Because the nature of that consists in the applause and estimation of those that Are worthy, testified one Way or Another,
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for the Foot-stool to be elevated up to the Throne, for the poor contemptible creature to be lifted up to the society and friendship of the most high and glorious God, the only fountain of all the Hierarchies of Heaven,
for the Footstool to be elevated up to the Throne, for the poor contemptible creature to be lifted up to the society and friendship of the most high and glorious God, the only fountain of all the Hierarchies of Heaven,
Now herein consists mans happinesse too, for the soul being inlarged in its capacity and appetite, far beyond all visible things, it is never fully satiated or put to rest and quiet, till it be possessed with the chiefest and most unive•sal good, that is, God ;
Now herein consists men happiness too, for the soul being enlarged in its capacity and appetite, Far beyond all visible things, it is never Fully satiated or put to rest and quiet, till it be possessed with the chiefest and most unive•sal good, that is, God;
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and how false a rest, daily experience in part witnesseth, and the last day will fully declare? But, O! how much better and wiser were it for you, to seek the favour and light of his countenance upon you,
and how false a rest, daily experience in part Witnesseth, and the last day will Fully declare? But, OH! how much better and Wiser were it for you, to seek the favour and Light of his countenance upon you,
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Man was advanced to this dignity and happinesse, but he kept not his station, for that great Dragon falling down from that pinacle of honour he had in Heaven, drew down with him the third part of the stars of Heaven,
Man was advanced to this dignity and happiness, but he kept not his station, for that great Dragon falling down from that pinnacle of honour he had in Heaven, drew down with him the third part of the Stars of Heaven,
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or devils, he is a stranger to God from the womb, all the imagination• of his heart tend to distance from God, he is exiled and banished from Gods presence, the type whereof was his being driven out of the Garden,
or Devils, he is a stranger to God from the womb, all the imagination• of his heart tend to distance from God, he is exiled and banished from God's presence, the type whereof was his being driven out of the Garden,
And this is the thing that is declared unto us by these eye and ear-witnesses, to this end that we may know how to return to that blessed society which we had forsaken, to our own eternal prejudice.
And this is the thing that is declared unto us by these eye and Ear-witnesses, to this end that we may know how to return to that blessed society which we had forsaken, to our own Eternal prejudice.
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Is man banished out of the Paradise of God into the accursed earth? Then the Son is sent out from his own Pallace and th• Paradise above, to come into this world, and to save the world.
Is man banished out of the Paradise of God into the accursed earth? Then the Son is sent out from his own Palace and th• Paradise above, to come into this world, and to save the world.
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comprehending more then King or Emperour) Was it not all from this, the anticipating vertue of that uniting and peace-making sacrifice? It was for his sake who was to come,
comprehending more then King or Emperor) Was it not all from this, the anticipating virtue of that uniting and Peacemaking sacrifice? It was for his sake who was to come,
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Is such an high thing in your of•er? yea, are you earnestly invited to it by the Father and the Son ? then sure it might at the first hearing beget some inward desire,
Is such an high thing in your of•er? yea, Are you earnestly invited to it by the Father and the Son? then sure it might At the First hearing beget Some inward desire,
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Before we know further what is in it, (for the very fi•st sound of it imports some special and incomparable priviledge) might not our hearts be inflamed,
Before we know further what is in it, (for the very fi•st found of it imports Some special and incomparable privilege) might not our hearts be inflamed,
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and ought we not to enquire at our own hearts, and speak thus unto them, Have I lived so long a stranger to God the fountain of my life? Am I so far bewitched with the d•ceitful vanities of the world,
and ought we not to inquire At our own hearts, and speak thus unto them, Have I lived so long a stranger to God the fountain of my life? Am I so Far bewitched with the d•ceitful vanities of the world,
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as not to think it incomparably better, to rise up above all created things, to communicat with the Father and the Son ? And shall I go hence without God and without Ch•ist,
as not to think it incomparably better, to rise up above all created things, to communicate with the Father and the Son? And shall I go hence without God and without Ch•ist,
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Let this then be your first study, and it is first declared in the Gospel, Jesus Christ is holden out as partaking with you in all your infirmities, he is represented as having fellowship with us in our sins and curses, in our afflictions and crosses, he hath fellowship in our nature to bear our sins and infirmities.
Let this then be your First study, and it is First declared in the Gospel, jesus christ is held out as partaking with you in all your infirmities, he is represented as having fellowship with us in our Sins and curses, in our afflictions and Crosses, he hath fellowship in our nature to bear our Sins and infirmities.
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Now since he hath partaken in these, you are invited to come and have fellowship with him in his gifts and graces, in the precious merits of his death and •uffering, in his •ising again and returning to glory.
Now since he hath partaken in these, you Are invited to come and have fellowship with him in his Gifts and graces, in the precious merits of his death and •uffering, in his •ising again and returning to glory.
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Now this is the first beginning of • souls renewed fellowship with God, and it is the foundation of all that is to come, to imbrace this offer, to accept him cordially as he is presented,
Now this is the First beginning of • Souls renewed fellowship with God, and it is the Foundation of all that is to come, to embrace this offer, to accept him cordially as he is presented,
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It is a lamentable thing that men pretend to please God with such vain empty shows, •nd bodily appearances, without any serious exercise of their souls,
It is a lamentable thing that men pretend to please God with such vain empty shows, •nd bodily appearances, without any serious exercise of their Souls,
Neither yet must it be taken so high, and made so narrow, a• if it consisted only in these ravishments of the soul after God, which are joyned with extraordinary sweetnesse and joy,
Neither yet must it be taken so high, and made so narrow, a• if it consisted only in these ravishments of the soul After God, which Are joined with extraordinary sweetness and joy,
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Therefore that which I would exhort you to, i• to acquaint your selves with Iesus Christ, and you shall find a new way opened in him, by which you may boldly com• to God,
Therefore that which I would exhort you to, i• to acquaint your selves with Iesus christ, and you shall find a new Way opened in him, by which you may boldly com• to God,
and having come to God in him, you are called to walk with him, to intertain that acquaintance that is made, till all the distance and estrangednesse of your heart• be worn out.
and having come to God in him, you Are called to walk with him, to entertain that acquaintance that is made, till all the distance and estrangedness of your heart• be worn out.
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or in meditation, or in our ordinary walking, were become the delight of our hearts, at least that they might be carried that way towards the intertaining the thoughts of his Majesty, his Glory,
or in meditation, or in our ordinary walking, were become the delight of our hearts, At least that they might be carried that Way towards the entertaining the thoughts of his Majesty, his Glory,
and Grace, and Goodness, and Wisdome shining every where, as from a natural instinct, even when we are not ingaged with the present allurements of that sweetnesse that sometimes accompanies it.
and Grace, and goodness, and Wisdom shining every where, as from a natural instinct, even when we Are not engaged with the present allurements of that sweetness that sometime Accompanies it.
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but that fundamental bond being loosed, it hath likewise untyed all the links of society of men among themselves, and made such a general dispersion and dissipation of mankind, that they are almost like wild beasts, raging up and down;
but that fundamental bound being loosed, it hath likewise untied all the links of society of men among themselves, and made such a general dispersion and dissipation of mankind, that they Are almost like wild beasts, raging up and down;
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yet generally that which is the true bond and ligament of men, which alone can truly knit them together, is broken, that is love, the love of God and our neighbours ;
yet generally that which is the true bound and ligament of men, which alone can truly knit them together, is broken, that is love, the love of God and our neighbours;
yet there are nothing but continual rents, distractions, dissipations, divisions, and dissolutions in Commonwealths amongst themselves, and between Nations;
yet there Are nothing but continual rends, distractions, dissipations, divisions, and dissolutions in Commonwealths among themselves, and between nations;
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so that all men may be represented as Lions, Tigers, Wolves, Serpents, and such like unsociable creatures, till the Gospel come to tame and subdue them,
so that all men may be represented as Lions, Tigers, Wolves, Serpents, and such like unsociable creatures, till the Gospel come to tame and subdue them,
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Now indeed you have here the express end and purpose of the Gospel, to make up these two great breaches in the creature, between God and men, and between men and men.
Now indeed you have Here the express end and purpose of the Gospel, to make up these two great Breaches in the creature, between God and men, and between men and men.
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alwayes let us take heed to this, that it is the great purpose and grand design of the Gospel preached to u•, to restor• us to a blessed society and fellowship with the Father,
always let us take heed to this, that it is the great purpose and grand Design of the Gospel preached to u•, to restor• us to a blessed society and fellowship with the Father,
and ye shall be my sons and daughters, saith the Lord Almighty, 2 Cor. 6.18. I go (saith Christ) to your Father and my Father, and to your God and my God.
and you shall be my Sons and daughters, Says the Lord Almighty, 2 Cor. 6.18. I go (Says christ) to your Father and my Father, and to your God and my God.
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O what a sweet complication and interchange of relations, Iob. 20.17. I will be your God, and ye shall be my people, he•e is the Epitome of all •appinesse and felicity;
O what a sweet complication and interchange of relations, Job 20.17. I will be your God, and you shall be my people, he•e is the Epitome of all •appinesse and felicity;
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and this is that which introduceth the other, Christ is the middle person, the Mediator between God and man, given for this end, to recover men from their woful dispersion,
and this is that which introduceth the other, christ is the middle person, the Mediator between God and man, given for this end, to recover men from their woeful dispersion,
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and Benefits, and thi• must be laid down as the foundation-stone of thi• fello•ship, he came near us, to partake of flesh and blood with us, that we might have a way, • ne• and living way consecrated,
and Benefits, and thi• must be laid down as the Foundation-stone of thi• fello•ship, he Come near us, to partake of Flesh and blood with us, that we might have a Way, • ne• and living Way consecrated,
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Then we have fellowship with him in his Offices, I need not branch them out severally, you k•ow what he was anointed for, to be a Priest ▪ to off•r s•crifice,
Then we have fellowship with him in his Offices, I need not branch them out severally, you k•ow what he was anointed for, to be a Priest ▪ to off•r s•crifice,
to be • King, •o ru•• us by his Word and Spirit, and defend u• •g•inst our enemies ▪ to be • Prophet, to r•veal •he will of God to u•, 〈 ◊ 〉 instruct us in 〈 ◊ 〉 same.
to be • King, •o ru•• us by his Word and Spirit, and defend u• •g•inst our enemies ▪ to be • Prophet, to r•veal •he will of God to u•, 〈 ◊ 〉 instruct us in 〈 ◊ 〉 same.
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He•e •s • large field o• fellowship, we h•ve •dmit• an• 〈 ◊ 〉 by faith in Jesus Christ, to th• real •dva•tage •nd benefit of •ll these ▪ there i• nothing in them but it r•late• to us, •nd •edou•ds to us, the living ver•ue of that sacrifice, i• as fresh and recent this day, to send up • favour of rest •o Heaven,
He•e •s • large field o• fellowship, we h•ve •dmit• an• 〈 ◊ 〉 by faith in jesus christ, to th• real •dva•tage •nd benefit of •ll these ▪ there i• nothing in them but it r•late• to us, •nd •edou•ds to us, the living ver•ue of that sacrifice, i• as fresh and recent this day, to send up • favour of rest •o Heaven,
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N•w being thus united to Jesus Christ, that which I would pe•swade next to, is a personal communion, that is, a suitable intertainment of him, a conjunction of your soul to him by love,
N•w being thus united to jesus christ, that which I would pe•swade next to, is a personal communion, that is, a suitable entertainment of him, a conjunction of your soul to him by love,
for love makes • kind of transport of the soul into another, and then all particul•r and proper interests are drowned in oblivion, no more mine and thine, but he makes an interchange, mine th•ne, and thine mine, my heart thine, and thy honour mine.
for love makes • kind of transport of the soul into Another, and then all particul•r and proper interests Are drowned in oblivion, no more mine and thine, but he makes an interchange, mine th•ne, and thine mine, my heart thine, and thy honour mine.
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And you have the most in•allible argument of the Sons love, greater love hath no m•n th•n this, to lay down his life for his friends, but h• for his enemies.
And you have the most in•allible argument of the Sons love, greater love hath no m•n th•n this, to lay down his life for his Friends, but h• for his enemies.
But it is not yet known what particular persons are thus fixed upon, untill that everlasting love break out from under ground, in the ingagement of thy souls love to him,
But it is not yet known what particular Persons Are thus fixed upon, until that everlasting love break out from under ground, in the engagement of thy Souls love to him,
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and so this takes in our whole carriage and walking in religious approaches, or in common b•sines•es, to have this as our great design, Conversing with God, and walking to all w•ll-pleasing.
and so this Takes in our Whole carriage and walking in religious Approaches, or in Common b•sines•es, to have this as our great Design, Conversing with God, and walking to all w•ll-pleasing.
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and this i• imported in that of Ch•ist• Prayer, That they may be one in us, Joh. 17 21, 22 ▪ No unity but in that one Lord, and 〈 ◊ 〉 perfect unity but in a perfect union with him.
and this i• imported in that of Ch•ist• Prayer, That they may be one in us, John 17 21, 22 ▪ No unity but in that one Lord, and 〈 ◊ 〉 perfect unity but in a perfect Union with him.
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I would exhort to study this more, to have fellowship one with another, as member• of the same body, by sympathy, by mutual helping one another in spiritual and temporal things:
I would exhort to study this more, to have fellowship one with Another, as member• of the same body, by Sympathy, by mutual helping one Another in spiritual and temporal things:
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Even amongst Christians that live obscurely in • City, in a Village, there is not that harmoniou• agreement and consent of hearts, that contention and plea of love, of gentlenesse,
Even among Christians that live obscurely in • city, in a Village, there is not that harmoniou• agreement and consent of hearts, that contention and plea of love, of gentleness,
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and apprehends as good, tends of their own nature, and are directed by the very intention of the soul, to some rest and tranquillity, some joy and contentation of spirit.
and apprehends as good, tends of their own nature, and Are directed by the very intention of the soul, to Some rest and tranquillity, Some joy and contentation of Spirit.
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If other things that have no knowledge, have their center of rest, how much more must man, who is an understanding c•eature, have it by the ordination and appointment of God? But there is this wide difference in the point of capacity of happinesse, between man and other creatures, that they, whatsoever excellent vertues or properties they have,
If other things that have no knowledge, have their centre of rest, how much more must man, who is an understanding c•eature, have it by the ordination and appointment of God? But there is this wide difference in the point of capacity of happiness, between man and other creatures, that they, whatsoever excellent Virtues or properties they have,
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here is then the peculiar capacity that God hath given to man, to discern and know what he seeks, what he hath, •nd possesses, that so he may be able to enjoy it, or use it, according to the nature of it.
Here is then the peculiar capacity that God hath given to man, to discern and know what he seeks, what he hath, •nd Possesses, that so he may be able to enjoy it, or use it, according to the nature of it.
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and there be apprehended and discovered in God, that infinit excellency, and variety of delights, which nothing else can afford so much as a shadow of,
and there be apprehended and discovered in God, that infinite excellency, and variety of delights, which nothing Else can afford so much as a shadow of,
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then, there cannot but result from such a conjunction of the souls •prehension, suitable to the fulnesse of God, •nd of the excellency and goodnesse of God, suitable to the desires of the soul, such a rest and tranquillity, such joy and satisfaction,
then, there cannot but result from such a conjunction of the Souls •prehension, suitable to the fullness of God, •nd of the excellency and Goodness of God, suitable to the Desires of the soul, such a rest and tranquillity, such joy and satisfaction,
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This being the thing then, which all me•s desires naturally tend unto, this tranquillity and perfect satisfaction of the heart, being th•t which carries all mens hearts after it,
This being the thing then, which all me•s Desires naturally tend unto, this tranquillity and perfect satisfaction of the heart, being th•t which carries all men's hearts After it,
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and the sense of an immortal being within themse•ves, that they imagine to content, and ea•e their own hearts, in these outward, uncon•tant, perishing things,
and the sense of an immortal being within themse•ves, that they imagine to content, and ea•e their own hearts, in these outward, uncon•tant, perishing things,
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There is nothing so plentifully satisfies our expectation•, as can quite the cost, and recompence the expences o• our labour, toil, grie•, and travel about it;
There is nothing so plentifully Satisfies our expectation•, as can quite the cost, and recompense the expenses o• our labour, toil, grie•, and travel about it;
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Nay, how is it possible that they c•n give that tranquillity and contentation to the heart and soul of man, that are so utterly in their natures disproportioned to it? both because they are only suited to the senses,
Nay, how is it possible that they c•n give that tranquillity and contentation to the heart and soul of man, that Are so utterly in their nature's disproportioned to it? both Because they Are only suited to the Senses,
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Nothing in them answers either our desires or expectations; and therefore, in stead of peace and tranquillity, they breed more inward torment and disquiet,
Nothing in them answers either our Desires or Expectations; and Therefore, in stead of peace and tranquillity, they breed more inward torment and disquiet,
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and to draw man from sensible and outward thing•, to things invisible and spiritual; yet there is a defectivenesse in all the rules that natural reason can reach unto;
and to draw man from sensible and outward thing•, to things invisible and spiritual; yet there is a defectiveness in all the rules that natural reason can reach unto;
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There are many excellent discourse• of morality in Heathens W••tings, which may be very subservient to a Christian, •nd useful to the composing and settling of his mind, •midst all the fluctu•tions and uncertainties of this world:
There Are many excellent discourse• of morality in heathens W••tings, which may be very subservient to a Christian, •nd useful to the composing and settling of his mind, •midst all the fluctu•tions and uncertainties of this world:
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they may come well in as Subsidie• and Guards to a Christians heart, to preserve that peace and joy it hath from God, •nd keep out the ordinary tumultuous passions •hat disturb the most part of men:
they may come well in as Subsidie• and Guards to a Christians heart, to preserve that peace and joy it hath from God, •nd keep out the ordinary tumultuous passion •hat disturb the most part of men:
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as •dventitious, they lead him but in to his own spirit within, as if he could there find that rest in the very enjoyment of his poor miserable wretched self.
as •dventitious, they led him but in to his own Spirit within, as if he could there find that rest in the very enjoyment of his poor miserable wretched self.
•or O, what a loathsome and irksome habit•tion is a defiled heart, and a guilty conscience? but rather that finding nothing of that joy and refreshment within, we may then freely and fully fo•sake our selves,
•or Oh, what a loathsome and irksome habit•tion is a defiled heart, and a guilty conscience? but rather that finding nothing of that joy and refreshment within, we may then freely and Fully fo•sake our selves,
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as well as the world without ▪ and transport in to God in Christ, the only habitation of joy and delight, that being filled with anguish from the world,
as well as the world without ▪ and transport in to God in christ, the only habitation of joy and delight, that being filled with anguish from the world,
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who had no other errand and businesse from Heaven, but to rep•ir mans joy, as grievous a breach a• any in the Creation: • thing as much missed and sought after,
who had no other errand and business from Heaven, but to rep•ir men joy, as grievous a breach a• any in the Creation: • thing as much missed and sought After,
Therefore the Apostle propound• this as the end of his writing on thi• subject, the word of life, these things I write that your joy may be full, and the way to attain this fulness of joy, he expressed in the former verse, by fellowship with the Father and the Son.
Therefore the Apostle propound• this as the end of his writing on thi• Subject, the word of life, these things I write that your joy may be full, and the Way to attain this fullness of joy, he expressed in the former verse, by fellowship with the Father and the Son.
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and corporeal, and what union, what fellowship can a spirit be supposed to have with them? they are extrinsick, advenient things, that never come to a nearer union with thy soul;
and corporeal, and what Union, what fellowship can a Spirit be supposed to have with them? they Are extrinsic, advenient things, that never come to a nearer Union with thy soul;
But these thing•, Iesus Christ, eternal life in him, these precious promises of the Gospel, these spiri••al priviledges of sonship, &c. these are of • more d•vin• n•ture,
But these thing•, Iesus christ, Eternal life in him, these precious promises of the Gospel, these spiri••al privileges of sonship, etc. these Are of • more d•vin• n•ture,
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The• a• they have • s•itablenesse, so they have a fulnesse in them, to creat fulnesse of joy ▪ They are cordi•l• to the he•rt, things that are in •heir own nature refreshing to the soul, and ap• to b•ge• heart-joy.
The• a• they have • s•itablenesse, so they have a fullness in them, to create fullness of joy ▪ They Are cordi•l• to the he•rt, things that Are in •heir own nature refreshing to the soul, and ap• to b•ge• heart-joy.
but the wise man pronoun•••h all the•e joys that a•ise from external things ▪ to be •upe•ficiall, only skin-deep, in the midst of laught•r the heart is sorrowful,
but the wise man pronoun•••h all the•e Joys that a•ise from external things ▪ to be •upe•ficiall, only Skin-deep, in the midst of laught•r the heart is sorrowful,
and the end of that mirth is he•vinesse, Prov. 14.13. Ex•rema gaud• luctus occupat. There is no solid recreation to the soul, in its retired thoughts from all the delights of the senses:
and the end of that mirth is he•vinesse, Curae 14.13. Ex•rema gaud• Luctus occupat. There is no solid recreation to the soul, in its retired thoughts from all the delights of the Senses:
and treasures, as fo•given•sse of sin, hope of Heaven, &c. so there is a fulnesse in them, which may answerably fill all the corners of the heart with joy;
and treasures, as fo•given•sse of since, hope of Heaven, etc. so there is a fullness in them, which may answerably fill all the corners of the heart with joy;
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The heart is eased upon the lowest clear apprehension of Christ and the Gospel, it gives a hea•t-serenity and c•lmnesse to a troubled soul, that nothing else could do,
The heart is eased upon the lowest clear apprehension of christ and the Gospel, it gives a hea•t-serenity and c•lmnesse to a troubled soul, that nothing Else could do,
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How would it carry mens hearts to a disgracing and despising all the things that are held in admiration by men? How would it turn the channel of mens judgments, opinions, affections, an• conversations? for certainly whithersoever the Tide of joy flows, thither the heart is carried,
How would it carry men's hearts to a disgracing and despising all the things that Are held in admiration by men? How would it turn the channel of men's Judgments, opinions, affections, an• conversations? for Certainly whithersoever the Tide of joy flows, thither the heart is carried,
would it not divert thy desires, and turn the current of thy affections and endeavour•, to •all into this Ocean of gladnesse and delight? Elsewhere there is neither true joy,
would it not divert thy Desires, and turn the current of thy affections and endeavour•, to •all into this Ocean of gladness and delight? Elsewhere there is neither true joy,
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yet the Holy Ghost must not be excluded, for the Apostolick Prayer doth attribute chiefly our fellowship with God to the Spirit, so that it is the Spirit units our hearts,
yet the Holy Ghost must not be excluded, for the Apostolic Prayer does attribute chiefly our fellowship with God to the Spirit, so that it is the Spirit units our hearts,
So then there is such a fellowship with the Father, Son, and Holy Ghost, that leaves no vacuity in the heart, that fills all the dimensions and corners of it with peace and joy.
So then there is such a fellowship with the Father, Son, and Holy Ghost, that leaves no vacuity in the heart, that fills all the dimensions and corners of it with peace and joy.
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And this certainly is • great congruity, and so makes up much beauty and harmony; for what more incongruous and unsuitable, then for an immortal spirit to spend it self,
And this Certainly is • great congruity, and so makes up much beauty and harmony; for what more incongruous and unsuitable, then for an immortal Spirit to spend it self,
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yet if we imagine that thing may be separated and disjoyned •rom the heart, and cease to be, certainly the ve•y expectation of such an ete•nal separation, would almost extinguish all the joy,
yet if we imagine that thing may be separated and disjoined •rom the heart, and cease to be, Certainly the ve•y expectation of such an ete•nal separation, would almost extinguish all the joy,
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For, may a soul think, What shall I do for ever when this Well dryes? Whence shall I draw water of joy? Out of what Well? But now, that fear is removed,
For, may a soul think, What shall I do for ever when this Well dries? Whence shall I draw water of joy? Out of what Well? But now, that Fear is removed,
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But however it be, there is radically a fulnesse of joy in every believers heart, that seed is sown, that shall one day be •ipe of fulnesse of joy, it is alwayes lying at the root, and reserved for them.
But however it be, there is radically a fullness of joy in every believers heart, that seed is sown, that shall one day be •ipe of fullness of joy, it is always lying At the root, and reserved for them.
O, let us lay these things to heart, which being laid to heart, and laid up in the heart, will fill it with this sweet fragrant perfume of peace and joy ▪ They are written for this end, let us hear them for this end too, that our joy may be full.
O, let us lay these things to heart, which being laid to heart, and laid up in the heart, will fill it with this sweet fragrant perfume of peace and joy ▪ They Are written for this end, let us hear them for this end too, that our joy may be full.
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The fulnesse of joy that •ll the pleasures of this earth can afford, is but sca•cety and want, to the inward fulnesse o• joy and contentation, •he poorest believers may have in God, reconciled in Christ.
The fullness of joy that •ll the pleasures of this earth can afford, is but sca•cety and want, to the inward fullness o• joy and contentation, •he Poorest believers may have in God, reconciled in christ.
But be•ides •his, there are two other characters of it given, Prov. 14.13. Even in l•ughter the heart is sorrowful, and the end of that ••rth is heavinesse.
But be•ides •his, there Are two other characters of it given, Curae 14.13. Even in l•ughter the heart is sorrowful, and the end of that ••rth is heaviness.
and that he who draws up joy to him from the creatures, must draw g•ief and vexation in that same chain, inseparably annex•d to it by the wise ordination of God.
and that he who draws up joy to him from the creatures, must draw g•ief and vexation in that same chain, inseparably annex•d to it by the wise ordination of God.
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But there are joys of the Holy Ghost, arising from the intimati•n and app•ehension of th• Gospel, from the consideration •f the grace and goodnesse of God manifested in it,
But there Are Joys of the Holy Ghost, arising from the intimati•n and app•ehension of th• Gospel, from the consideration •f the grace and Goodness of God manifested in it,
And truly if you did not interpose the clouds of unbelief and sin between you and his shining countenance, there needed not be so often an Eclipse in the joys of believers;
And truly if you did not interpose the Clouds of unbelief and since between you and his shining countenance, there needed not be so often an Eclipse in the Joys of believers;
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and that is, fellowship with the Father and the Son. In this channel that river of delight runs, between the banks of the love of God to us, and our love to him.
and that is, fellowship with the Father and the Son. In this channel that river of delight runs, between the banks of the love of God to us, and our love to him.
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and truly, in so much do we profite by the Word, and answer the design of the Gospel, by how much we estimat our happiness from this alone, from the communication of God to u•.
and truly, in so much do we profit by the Word, and answer the Design of the Gospel, by how much we estimate our happiness from this alone, from the communication of God to u•.
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God is light, and therefore you must be light too, if ye would have fellowship with that pure light. Now this, I say is the full message of the Gospel, that which was sent down from Heaven, with the Son of God, the M•ssenger of the Covenant, and which the Apostles heard from him;
God is Light, and Therefore you must be Light too, if you would have fellowship with that pure Light. Now this, I say is the full message of the Gospel, that which was sent down from Heaven, with the Son of God, the M•ssenger of the Covenant, and which the Apostles herd from him;
and make us more serious then commonly we are, That there is one, and such an one sent from Heaven, with such an embassage as this is, to invite us to society with God again, one whose interest lyes in this, to make us happy;
and make us more serious then commonly we Are, That there is one, and such an one sent from Heaven, with such an Embassy as this is, to invite us to society with God again, one whose Interest lies in this, to make us happy;
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O how powerful might this be on our hearts, to conquer them, to make them willingly hearken to him? Any mess•ge that comes from Heaven, should be received with great reverence and respect of mortal men;
O how powerful might this be on our hearts, to conquer them, to make them willingly harken to him? Any mess•ge that comes from Heaven, should be received with great Reverence and respect of Mortal men;
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But when this i• the substance of it, to make us happy in himself, to advance us to this incomparable dignity of society with himself, in which society there is a fulnesse of joy;
But when this i• the substance of it, to make us happy in himself, to advance us to this incomparable dignity of society with himself, in which society there is a fullness of joy;
for what i• it that makes it dead and ineffectual in mens hearts, but that the apprehension of it degene•ats and falls down from God to creatu•e•, beca••e it is not taken so as his wo•d, carrying the s•amp of his divine authority:
for what i• it that makes it dead and ineffectual in men's hearts, but that the apprehension of it degene•ats and falls down from God to creatu•e•, beca••e it is not taken so as his wo•d, carrying the s•amp of his divine Authority:
But true friendship draws the c•rcle yet narrower, and contracts the love that is scattered abroad to mankind in a strange channel, to run towards one, or a few;
But true friendship draws the c•rcle yet narrower, and contracts the love that is scattered abroad to mankind in a strange channel, to run towards one, or a few;
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and the foundation of this is some peculiar and particular si•ilitude, and likeness in manners, and sympathy of disposition, which makes the souls of men to melt one into another,
and the Foundation of this is Some peculiar and particular si•ilitude, and likeness in manners, and Sympathy of disposition, which makes the Souls of men to melt one into Another,
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after some conve•se and acquaintance together; this is the bond that knits this near society; some conformity necessarily presuppo•ed to communion and fellowship.
After Some conve•se and acquaintance together; this is the bound that knits this near society; Some conformity necessarily presuppo•ed to communion and fellowship.
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for all the societies, combinations, and conj•nctions of the creatures, are but shadows of this higher communicati•n of the spirit of man, with God the Father of spirits. And indeed we may find some rude dra•ghts and resemblances of this divine s•ciety,
for all the societies, combinations, and conj•nctions of the creatures, Are but shadows of this higher communicati•n of the Spirit of man, with God the Father of spirits. And indeed we may find Some rude dra•ghts and resemblances of this divine s•ciety,
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Now, my beloved, this same supernatural and divine soc•ety that we speak of, must be constituted according to this fundamental rule, that is, It is necessary, to the end that God and man may have fellowship together, that they come nearer in likenesse one to another:
Now, my Beloved, this same supernatural and divine soc•ety that we speak of, must be constituted according to this fundamental Rule, that is, It is necessary, to the end that God and man may have fellowship together, that they come nearer in likeness one to Another:
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and in that glasse, we may see what to con•orm our selves to, and may have a particular determination of the great qualification of these who pretend to fellowship with God:
and in that glass, we may see what to con•orm our selves to, and may have a particular determination of the great qualification of these who pretend to fellowship with God:
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And God saw that light was go•d, and God divided between the light and the darkness, Gen 1 4. And so it is imp•ssible f•r men that live in the d••knesse of their minds, in ignorance,
And God saw that Light was go•d, and God divided between the Light and the darkness, Gen 1 4. And so it is imp•ssible f•r men that live in the d••knesse of their minds, in ignorance,
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and yet be buried in da•knesse and hatred of the light of personal reformation, as a Gold Ring in a Swines nose, that •ather deforms the Jewel, then beautifies the Beast:
and yet be buried in da•knesse and hatred of the Light of personal Reformation, as a Gold Ring in a Swine nose, that •ather deforms the Jewel, then beautifies the Beast:
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or apprehend it? O• can those that a•e blind, •orm any lively noti•n o• light, to the inst•uction and perswasion of othe•s? Truly, no more can we conceive or speak of God, who i• that pure light,
or apprehend it? O• can those that a•e blind, •orm any lively noti•n o• Light, to the inst•uction and persuasion of othe•s? Truly, no more can we conceive or speak of God, who i• that pure Light,
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Who is blind as the Lords servant? And therefore, who are more unmeet to declare this message of light? What reverence and godly fear ought this to be declared withal,
Who is blind as the lords servant? And Therefore, who Are more unmeet to declare this message of Light? What Reverence and godly Fear ought this to be declared withal,
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when mortal man speaks of the eternal God unto mortal men? What composure of spirit should be in us? What trembling and adoration? For at our best we can but declare our own ignorance,
when Mortal man speaks of the Eternal God unto Mortal men? What composure of Spirit should be in us? What trembling and adoration? For At our best we can but declare our own ignorance,
we have three wayes of creeping towards that glorious light of God, fi•st, his own wo•ks are like some visible appearances of that invisible and incomprehensible God;
we have three ways of creeping towards that glorious Light of God, fi•st, his own wo•ks Are like Some visible appearances of that invisible and incomprehensible God;
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How much lesse can we apprehend any thing suitable of the Divine M•jesty, that is i•finitly above us, from these won•e•ful and glorious wo•ks of his power and wisdom.
How much less can we apprehend any thing suitable of the Divine M•jesty, that is i•finitly above us, from these won•e•ful and glorious wo•ks of his power and Wisdom.
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so that we cannot rise up to an understanding notion of it, in it self Nay, besides, one man will do many things which another cannot understand, he beholds th• Art of it, he sees the matter,
so that we cannot rise up to an understanding notion of it, in it self Nay, beside, one man will do many things which Another cannot understand, he beholds th• Art of it, he sees the matter,
whatsoever commends them, we apprehend that originally and infinitly in him; and thus we spell out that Name that is most simply one, in many Letters,
whatsoever commends them, we apprehend that originally and infinitely in him; and thus we spell out that Name that is most simply one, in many Letters,
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He is not comprehended within the limits of time, but comprehends all within himself; therefore he is Eternal: He is not subject to changes and alterations, therefore called Immutable :
He is not comprehended within the Limits of time, but comprehends all within himself; Therefore he is Eternal: He is not Subject to changes and alterations, Therefore called Immutable:
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We would not search into these mysteries, to satisfie our cu•iosity, but rather compose our hearts to a continu•l silent wondering before him ▪ •or where our unde•standings are confounded,
We would not search into these Mysteres, to satisfy our cu•iosity, but rather compose our hearts to a continu•l silent wondering before him ▪ •or where our unde•standings Are confounded,
B•cause we cannot conceive in our poor narrow mind•, what God is in himself, therefore he expresseth to us often in sim•litudes to the creatures, and condescends to our capacity.
B•cause we cannot conceive in our poor narrow mind•, what God is in himself, Therefore he Expresses to us often in sim•litudes to the creatures, and condescends to our capacity.
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therefore he calleth himself a Father, a King, a Husband, a Rock, a Bu•kler, and strong •ower, a Mountain, and wha•soeve• else may •epresent to our hea•ts that which may strengthen them in b•lieving.
Therefore he calls himself a Father, a King, a Husband, a Rock, a Bu•kler, and strong •ower, a Mountain, and wha•soeve• Else may •epresent to our hea•ts that which may strengthen them in b•lieving.
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none used to express his very nature and being, a• a•stracted from these relations, but this, God is light, and Christ take• it to him•elf, the light of the world, and the life of men. The truth is, it hath some excellency in it above all other visible creature•, that it may fitly carry some resemblance to him.
none used to express his very nature and being, a• a•stracted from these relations, but this, God is Light, and christ take• it to him•elf, the Light of the world, and the life of men. The truth is, it hath Some excellency in it above all other visible creature•, that it may fitly carry Some resemblance to him.
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The Scripture calls light his garment, Psal. 104.2. and truly it is a more glo•io•• Rob of Majesty, then all the royall and Imperial Robs and Ga•ments of State, that either Angels or men could contrive.
The Scripture calls Light his garment, Psalm 104.2. and truly it is a more glo•io•• Rob of Majesty, then all the royal and Imperial Robs and Ga•ments of State, that either Angels or men could contrive.
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Its true, that light is, but a• it were, a shadow of that inaccessible light, umbra Dei. It is the dark shadow of God, who is himself infinitly more beautiful and glorious ▪ But yet,
Its true, that Light is, but a• it were, a shadow of that inaccessible Light, umbra Dei. It is the dark shadow of God, who is himself infinitely more beautiful and glorious ▪ But yet,
it is the very beauty of the Creation, that which gives a lustre and amiablenesse to all that is in it, without which the pleasantest Paradise would become a Wildernesse,
it is the very beauty of the Creation, that which gives a lustre and amiableness to all that is in it, without which the Pleasantest Paradise would become a Wilderness,
and to all this, add that •ingular ••operty of it, that it is n•t capable o• in•ection, it i• of such absolute pu•ity, th•• it can c•mmu•icat it self to the dung-hill,
and to all this, add that •ingular ••operty of it, that it is n•t capable o• in•ection, it i• of such absolute pu•ity, th•• it can c•mmu•icat it self to the dunghill,
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and so is in its own nature a manifestation of all things material and bodily, so God is the fi•st object of the understanding: primum intelligib•le, & primum intelligens.
and so is in its own nature a manifestation of all things material and bodily, so God is the fi•st Object of the understanding: primum intelligib•le, & primum Intelligence.
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Nothing •o fit •n embleme of knowledge, as light, and truly in that respect God is the original light, a pure intellectual light, that hat• in himsel• the perfect idea and comprehension of •ll things;
Nothing •o fit •n emblem of knowledge, as Light, and truly in that respect God is the original Light, a pure intellectual Light, that hat• in himsel• the perfect idea and comprehension of •ll things;
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Now all things by the irradiation of the light become visible, so the participation of this gloriou• Sun of Righteousnesse, •nd the shining of his be•ms into the souls of men, makes them to partake of that heavenly intellectual nature,
Now all things by the irradiation of the Light become visible, so the participation of this gloriou• Sun of Righteousness, •nd the shining of his be•ms into the Souls of men, makes them to partake of that heavenly intellectual nature,
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as the Sun shine• on both, and yet there is n• spot or stain upon his holinesse or righteousnesse, from all his intermingling with the creatures, the wo•st and b••est c•eatures.
as the Sun shine• on both, and yet there is n• spot or stain upon his holiness or righteousness, from all his intermingling with the creatures, the wo•st and b••est c•eatures.
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He can be intimatly present, and conjoyned in working, in vertu• and power, in care and providence, with the dirt and mi•e of the streets, with the beasts of the field,
He can be intimately present, and conjoined in working, in vertu• and power, in care and providence, with the dirt and mi•e of the streets, with the beasts of the field,
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Then add unto this, to make up the resemblance fuller, the bounty and benignity of his influence upon the world, the flowings forth of his in••nit goodnesse, that inricheth the whole earth:
Then add unto this, to make up the resemblance fuller, the bounty and benignity of his influence upon the world, the flowings forth of his in••nit Goodness, that enricheth the Whole earth:
look as the Sun is the greatest and most universal benefactor, his influence and heat is th• very renovation of the world, it makes •ll new, and green, and flourishing;
look as the Sun is the greatest and most universal benefactor, his influence and heat is th• very renovation of the world, it makes •ll new, and green, and flourishing;
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Every good gift and every perfect donation descends from him, Jam. 1.17. •is influence is more universal to the beeing, to the moving, to the living of all things.
Every good gift and every perfect donation descends from him, Jam. 1.17. •is influence is more universal to the being, to the moving, to the living of all things.
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Thi• darknesse S•tan contribute• much to, who is the Prince of darkn•sse, 2 Cor. 4.4. this makes the most part of souls like dungeons within, when the glorious light of the Gospel surrounds them without:
Thi• darkness S•tan contribute• much to, who is the Prince of darkn•sse, 2 Cor. 4.4. this makes the most part of Souls like dungeons within, when the glorious Light of the Gospel surrounds them without:
But when it pleaseth him, who at the fi•st, by a word of power, commanded light to shine out of d•rknesse, he can scatter that cloud of ignorance, •nd draw away •he vail of unbelief,
But when it Pleases him, who At the fi•st, by a word of power, commanded Light to shine out of d•rknesse, he can scatter that cloud of ignorance, •nd draw away •he Vail of unbelief,
Caligo 〈 ◊ 〉 nimiae, that is, a divine da•kness•, a da•knesse o• glory, such an infini• exc•sse and superplus •f light •nd glory, above all created capaci•ies, that it daz•es and c•nfound• all •••tal or created unde•standing•.
Caligo 〈 ◊ 〉 nimiae, that is, a divine da•kness•, a da•knesse o• glory, such an infini• exc•sse and superplus •f Light •nd glory, above all created capaci•ies, that it daz•es and c•nfound• all •••tal or created unde•standing•.
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and •ills it with joy, springs out o•, is, Conformity to G•d, a••imilation o• natu•e •nd dispo•ition, some likenesse to God imprinted on t•e soul again in holy affections and di•positions, a co-incidency o• our will with the will of God, a drow•ing of it in the sea of his good pleasu•e, his Law in the inwa•d pa•ts.
and •ills it with joy, springs out o•, is, Conformity to G•d, a••imilation o• natu•e •nd dispo•ition, Some likeness to God imprinted on t•e soul again in holy affections and di•positions, a coincidency o• our will with the will of God, a drow•ing of it in the sea of his good pleasu•e, his Law in the inwa•d pa•ts.
You see then whe•e t•ue Religion begins lowest, and by what means it grows up to the sweet fruit of that eternal joy that shall be pressed out of the G•apes of fellowship with God:
You see then whe•e t•ue Religion begins lowest, and by what means it grows up to the sweet fruit of that Eternal joy that shall be pressed out of the G•apes of fellowship with God:
•o then whatsoever is declared of God unto u• in hi• Wo•d, whatsoever is holden •orth of him, it is not only set forth to be the subject o• our knowledge,
•o then whatsoever is declared of God unto u• in hi• Wo•d, whatsoever is held •orth of him, it is not only Set forth to be the Subject o• our knowledge,
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A good man out of the good treasure of his heart, &c. Medication, much meditation on God, a stayednes• and fixedness of spi•it upon him, layes up a treasu•e in the heart;
A good man out of the good treasure of his heart, etc. Medication, much meditation on God, a stayednes• and fixedness of spi•it upon him, lays up a treasu•e in the heart;
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low, slender, and single thoughts and app•ehensions o• him, which c•nnot but cause a deliquium and dec•y in all the part• of Christianity, wh•n the v•ry Sun is •••pled from us by our ign••ance, and inc•nsidera•ion of •im:
low, slender, and single thoughts and app•ehensions o• him, which c•nnot but cause a deliquium and dec•y in all the part• of Christianity, wh•n the v•ry Sun is •••pled from us by our ign••ance, and inc•nsidera•ion of •im:
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But as I was saying, there is need of • •ule to me•sure us in it, •nd of some caution about it, that i•, th•t we have our end •ightly established, wha• we •im at in enq•iring after, or meditating upon God.
But as I was saying, there is need of • •ule to me•sure us in it, •nd of Some caution about it, that i•, th•t we have our end •ightly established, wha• we •im At in enq•iring After, or meditating upon God.
let us rather take him up as he i• revealed in the Scripture•, and so meditate •n him •s manifested in hi• Word and W•rks, hi• G••ce, Mercy, Power, Wi•dom, &c. and read hi• name with delight in these la•ge volumes spread be•ore our eyes, &c.
let us rather take him up as he i• revealed in the Scripture•, and so meditate •n him •s manifested in hi• Word and W•rks, hi• G••ce, Mercy, Power, Wi•dom, etc. and read hi• name with delight in these la•ge volumes spread be•ore our eyes, etc.
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Now the just measuring and regulating of all knowledge of God, is to direct it to a further end, to have nothing before us but this, that we may reve•ence, 〈 ◊ 〉,
Now the just measuring and regulating of all knowledge of God, is to Direct it to a further end, to have nothing before us but this, that we may reve•ence, 〈 ◊ 〉,
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and t••s is the t•ing t••t make•h acc••s to him most easie and sweet, when •he design a soul h•t•, in a•l it• •e••chings about him, is for thi• purpose, •o the end it may love him,
and t••s is the t•ing t••t make•h acc••s to him most easy and sweet, when •he Design a soul h•t•, in a•l it• •e••chings about him, is for thi• purpose, •o the end it may love him,
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and wo•ship him mo•e •ui••bly, and be mor• c•n•o•med to him, when he is looked upon as • p•tte•n o• our con•o•mi•y, that is the •ight apprehension and up-taking of him, to know that God is light, and so to know i•, a• in it to behold the neces•ity of what qualification should be in us, that is indeed to know God.
and wo•ship him mo•e •ui••bly, and be mor• c•n•o•med to him, when he is looked upon as • p•tte•n o• our con•o•mi•y, that is the •ight apprehension and uptaking of him, to know that God is Light, and so to know i•, a• in it to behold the neces•ity of what qualification should be in us, that is indeed to know God.
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To come then to the pa•ticular in hand, God is light, and that is holden out and declared for this end, that there may be a pattern of the qualification of all that intend to enter into that society;
To come then to the pa•ticular in hand, God is Light, and that is held out and declared for this end, that there may be a pattern of the qualification of all that intend to enter into that society;
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You must know then what God is, if ye would have communion with him, because there is no communion without some conformi•y, •nd no conformity without knowledge of him.
You must know then what God is, if you would have communion with him, Because there is no communion without Some conformi•y, •nd no conformity without knowledge of him.
and no possibility of this society, while I remain in da•kness ▪ then is it not high time to come to the light? This then is the fi•st change that is made in a soul, the da•knesse of ignorance and unbelief is driven out, by the approach of that gloriou• light of the Gospel into the heart,
and no possibility of this society, while I remain in da•kness ▪ then is it not high time to come to the Light? This then is the fi•st change that is made in a soul, the da•knesse of ignorance and unbelief is driven out, by the approach of that gloriou• Light of the Gospel into the heart,
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And there is withal manifested that glorious holinesse and purity in God, that inviolable righteousnesse, that omnipotent power, which formerly were never seriously thought upon;
And there is withal manifested that glorious holiness and purity in God, that inviolable righteousness, that omnipotent power, which formerly were never seriously Thought upon;
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now these are represented to the life before a sinner• and to close up all, there is a manifestation of the grace and goodnesse of God in Ch•ist, which di•covers a way o• salvation,
now these Are represented to the life before a sinner• and to close up all, there is a manifestation of the grace and Goodness of God in Ch•ist, which di•covers a Way o• salvation,
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If it hover only alone in our heads, and keep a motion there, but send down no refreshing showre• to the affections, which may make us abound in good fruits,
If it hover only alone in our Heads, and keep a motion there, but send down no refreshing showre• to the affections, which may make us abound in good fruits,
how to have this da•kness removed, that there may be a soul capa•le of divine illust•ation This is it that advanceth the soul to the n•••est conformity with God, the looking often upon God, till our souls be inlightned,
how to have this da•kness removed, that there may be a soul capa•le of divine illust•ation This is it that Advanceth the soul to the n•••est conformity with God, the looking often upon God, till our Souls be enlightened,
no, there need• no extraordina•y part• for this, nothing but that the heart be purified from corruptions, those inward earthly qualities, that are like so many vitious and grosse humou••, filling the organ of the sight, these, pride, conceit, self-love, p•ssi•n, anger, mali•e, •nvy, s••ife, covetousnesse, love of pleasures, ambition, these, I say, that possesse the hearts of the most excellent natural spirits, casts a mist upon •••ir eyes, and 〈 ◊ 〉 them to see G•d,
no, there need• no extraordina•y part• for this, nothing but that the heart be purified from corruptions, those inward earthly qualities, that Are like so many vicious and gross humou••, filling the organ of the sighed, these, pride, conceit, Self-love, p•ssi•n, anger, mali•e, •nvy, s••ife, covetousness, love of pleasures, ambition, these, I say, that possess the hearts of the most excellent natural spirits, Cast a missed upon •••ir eyes, and 〈 ◊ 〉 them to see G•d,
but it holds out likewise the foun•ain and store-house of all our qualifications, for God is light, the original, primitive light, all must borrow of him,
but it holds out likewise the foun•ain and storehouse of all our qualifications, for God is Light, the original, primitive Light, all must borrow of him,
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If we say that we have fellowship with him, and walk in darknesse, we lie, &c. THere is nothing in which men suffers themselves to be so easily deceived, as in thi• highest concernment of Religion, in which the ete•nal interest of their •ouls lyes:
If we say that we have fellowship with him, and walk in darkness, we lie, etc. THere is nothing in which men suffers themselves to be so Easily deceived, as in thi• highest concernment of Religion, in which the ete•nal Interest of their •ouls lies:
This hath overspread the world, (to speak only of that part which pretends to Ch•istianity) a strong, pertinacious, •nd blind •ancy of being in Jesus Christ, and having interest in salvation.
This hath overspread the world, (to speak only of that part which pretends to Ch•istianity) a strong, pertinacious, •nd blind •ancy of being in jesus christ, and having Interest in salvation.
this, together with self-love, which always hood-wink• the mind, and will not suffer • serious impartial examination of a mans self, these I say, are the •ottom of this vain perswasion, that possesseth the generality of men.
this, together with Self-love, which always hood-wink• the mind, and will not suffer • serious impartial examination of a men self, these I say, Are the •ottom of this vain persuasion, that Possesses the generality of men.
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but it is so wilfull, and pertinacious, that it is almost utterly inconvincible, and so it puts souls in the most desperat fo•lo•n estate that can be imagined, it makes them,
but it is so wilful, and pertinacious, that it is almost utterly inconvincible, and so it puts Souls in the most desperate fo•lo•n estate that can be imagined, it makes them,
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as the Apostle speaks, Ephes. 5.6. NONLATINALPHABET, children of imperswasion, it is rendered commonly children of disobedience, and indeed they are joyned together, they are children of disobedience, carrying the manifest characte•• of wrath upon them;
as the Apostle speaks, Ephesians 5.6., children of Impersuasion, it is rendered commonly children of disobedience, and indeed they Are joined together, they Are children of disobedience, carrying the manifest characte•• of wrath upon them;
Notwithstanding if men would but give •n impartial and attentive ear to what the Apostle sayes here, I suppose the very frame of his argument is so convincing, that it could not but leave some impression:
Notwithstanding if men would but give •n impartial and attentive ear to what the Apostle Says Here, I suppose the very frame of his argument is so convincing, that it could not but leave Some impression:
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as holiness, fellowship with God, walking after the Spirit, and such like, these they do not so much as pretend 〈 ◊ 〉 and withal, think they have a dispensation from such strictnesse,
as holiness, fellowship with God, walking After the Spirit, and such like, these they do not so much as pretend 〈 ◊ 〉 and withal, think they have a Dispensation from such strictness,
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because you do not profess so much as others, and do not give out your selves for the students of holiness, you think your selves exempted from the stroak of all this soul-piercing Doctrine, you think read•ly, it is not pertinent to apply this to you, of walking contrary to profession,
Because you do not profess so much as Others, and do not give out your selves for the Students of holiness, you think your selves exempted from the stroke of all this Soul-piercing Doctrine, you think read•ly, it is not pertinent to apply this to you, of walking contrary to profession,
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If any say I have fellowship with God, &c. And who will say that • say ye, Who will speak such a high word of himself as this? Therefore since you do not presume so high, you think you have escaped the censure that follows.
If any say I have fellowship with God, etc. And who will say that • say you, Who will speak such a high word of himself as this? Therefore since you do not presume so high, you think you have escaped the censure that follows.
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First, between your profession and practice; then in your profession it self: your practice is directly cross to the very general profession of Christianity.
First, between your profession and practice; then in your profession it self: your practice is directly cross to the very general profession of Christianity.
But besides that, there is a contradiction in the bosome of your profession; you affirm you are Christians, and yet refuse the profession of holinesse;
But beside that, there is a contradiction in the bosom of your profession; you affirm you Are Christians, and yet refuse the profession of holiness;
For if ye do not own the profession of holinesse and communion with God, what advantage have you then of Christianity? tell me, What will it se•ve you for? Can it save you? Can a bare, empty, contradicted,
For if you do not own the profession of holiness and communion with God, what advantage have you then of Christianity? tell me, What will it se•ve you for? Can it save you? Can a bore, empty, contradicted,
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Let this then fi•st be settled in our hearts, and laid down as a principle, that the most general profession of Christianity layes an inviolable bond and obligation upon us, to all that is imported in the particular expressions of a Christians nature, walk, and society;
Let this then fi•st be settled in our hearts, and laid down as a principle, that the most general profession of Christianity lays an inviolable bound and obligation upon us, to all that is imported in the particular expressions of a Christians nature, walk, and society;
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Let us suppose then, that you are convicted of this, that Christianity in the most gene•al and common acceptation, is inclusive of fellowship and communion with God;
Let us suppose then, that you Are convicted of this, that Christianity in the most gene•al and Common acceptation, is inclusive of fellowship and communion with God;
this Golden Rule of Examination, is a Rule of Proportion, so to speak, or it is founded upon the harmony that should be between profession and practice, words and deeds,
this Golden Rule of Examination, is a Rule of Proportion, so to speak, or it is founded upon the harmony that should be between profession and practice, words and Deeds,
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their calling and profession, as Christians, imports communion with God, who is the pure unmixt light, and yet they declare otherwise, that themselves are in darknesse of ignorance,
their calling and profession, as Christians, imports communion with God, who is the pure unmix Light, and yet they declare otherwise, that themselves Are in darkness of ignorance,
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because it takes in all a mans conve••ation, which all along make• up one great unive•sal lie, a lie composed of infinit cont•arie•ies, of innumerable particul•r lies,
Because it Takes in all a men conve••ation, which all along make• up one great unive•sal lie, a lie composed of infinite cont•arie•ies, of innumerable particul•r lies,
Oh, th•t ye could unbowel your own wayes, and see what a clos•er of lies and incongruities is in them, what reproache• and calumnies these practical lies c•st upon the honour of your Christian Calling,
O, th•t you could unbowel your own ways, and see what a clos•er of lies and incongruities is in them, what reproache• and calumnies these practical lies c•st upon the honour of your Christian Calling,
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for Religion is a most intire and equable thing, like at 〈 ◊ 〉 harmonious in all the pa•ts of it, the same wit••in and without, in exp•ession and action, all cor•respondent together.
for Religion is a most entire and equable thing, like At 〈 ◊ 〉 harmonious in all the pa•ts of it, the same wit••in and without, in exp•ession and actium, all cor•respondent together.
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this is to make Reli•gion a monst•uous thing, to deny the nature o• it, and in our imaginations to contrive an im•possible union of inconsistent things.
this is to make Reli•gion a monst•uous thing, to deny the nature o• it, and in our Imaginations to contrive an im•possible Union of inconsistent things.
but only in the fan•cies of deluded souls: one professing Christianity, and so by cons•quence fellowship with the original light, the Sun of Righteousnes••, and yet da•knesse of igno•ance possessing the mind,
but only in the fan•cies of deluded Souls: one professing Christianity, and so by cons•quence fellowship with the original Light, the Sun of Righteousnes••, and yet da•knesse of igno•ance possessing the mind,
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and the heart ca••ied away in th• wayes of the lusts of ignorance, and walking in that darknesse, this is a monster in Christianity, one so far mi•sh•pen, that the very outward form and vi•age of it doth not remain.
and the heart ca••ied away in th• ways of the Lustiest of ignorance, and walking in that darkness, this is a monster in Christianity, one so Far mi•sh•pen, that the very outward from and vi•age of it does not remain.
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then that the outward man should be the image and expression of the inward, and that they should answer one another, a• f•ce answers face in the water;
then that the outward man should be the image and expression of the inward, and that they should answer one Another, a• f•ce answers face in the water;
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Now t•uly, if we t•ke upon us the profess•on of Christianity, and yet our ordinary and habitual speeches are carnal and earthly, never salted with grace, often poisoned with blasphemie•, oaths and cu•sings,
Now t•uly, if we t•ke upon us the profess•on of Christianity, and yet our ordinary and habitual Speeches Are carnal and earthly, never salted with grace, often poisoned with blasphemie•, Oaths and cu•sings,
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and often defiled with filthy speeches, and often inte•mingled with •ep•oaches of othe•s, if our conversation be con•o•med to the course of the world, according to these lusts that hur•y away multitudes o• mankind to perdition,
and often defiled with filthy Speeches, and often inte•mingled with •ep•oaches of othe•s, if our Conversation be con•o•med to the course of the world, according to these Lustiest that hur•y away Multitudes o• mankind to perdition,
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Such a one pretends ordinarily the goodnesse of his heart towards God, but now the tongue cannot interpret the heart, it is exanctorated out of that natural office,
Such a one pretends ordinarily the Goodness of his heart towards God, but now the tongue cannot interpret the heart, it is exanctorated out of that natural office,
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Then the wayes and actions of a mans life, which ought to interpret and expound his professions, these are rendered altogether incapable of that, they give no confirmation to them, but rather • mani•est contradiction;
Then the ways and actions of a men life, which ought to interpret and expound his professions, these Are rendered altogether incapable of that, they give no confirmation to them, but rather • mani•est contradiction;
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for what ar• your multiplied oaths, drunkennesses, fornication•, railings, contentions, lyings, Sabbath-profanation•? your woful neglect of prayer in secret,
for what ar• your multiplied Oaths, Drunkennesses, fornication•, railings, contentions, lyings, Sabbath-profanation•? your woeful neglect of prayer in secret,
and every bird its own outward shape, outward gesture, and voice, and external workings, which declare the inward nature of it? And is not this a Staple-known rule in nature, that every thing is known by the effects of it? A Lion by his roaring, • Lark by its singing, a Horse by his neighing ▪ and •n Ox by his lowing, &c. All these speak forth nothing but sincerity, in so much, that if these marks •nd signs should be confounded, •nd beasts use them indifferently, all humane knowledge should suddenly fall to nothing, this would put such a confusion, both in th• wo•ld and mankind.
and every bird its own outward shape, outward gesture, and voice, and external workings, which declare the inward nature of it? And is not this a Staple-known Rule in nature, that every thing is known by the effects of it? A lion by his roaring, • Lark by its singing, a Horse by his neighing ▪ and •n Ox by his lowing, etc. All these speak forth nothing but sincerity, in so much, that if these marks •nd Signs should be confounded, •nd beasts use them indifferently, all humane knowledge should suddenly fallen to nothing, this would put such a confusion, both in th• wo•ld and mankind.
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O, how doth this condemn th•s• who pretend to thi• high Calling of Christianity? and yet there is no way left to discern them by, nothing appearing in them,
O, how does this condemn th•s• who pretend to thi• high Calling of Christianity? and yet there is no Way left to discern them by, nothing appearing in them,
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Ther• •e•e no consent in nature, if tha• were 〈 ◊ 〉 ▪ neither is there any harmonious agreement in Religion, where thi• proportion and correspondence is not kept in a m•n• life.
Ther• •e•e no consent in nature, if tha• were 〈 ◊ 〉 ▪ neither is there any harmonious agreement in Religion, where thi• proportion and correspondence is not kept in a m•n• life.
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as the living truth, and life-giving light, and so be heated and wa•med inwa•dly by his beams, which will certainly cau•e some stirring and wo•king without:
as the living truth, and life-giving Light, and so be heated and wa•med inwa•dly by his beams, which will Certainly cau•e Some stirring and wo•king without:
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Now what shal we say, to ca••y these things home to your hearts? Where shall convincing words be had which may break the hardness of your hearts? It is strange that you are in such a deep dream of delusio•, that nothing can awake you out of it? And how little is it that you have to please your selves into? Some external p•iviledges, the Temple of the Lord, his Covenant,
Now what shall we say, to ca••y these things home to your hearts? Where shall convincing words be had which may break the hardness of your hearts? It is strange that you Are in such a deep dream of delusio•, that nothing can awake you out of it? And how little is it that you have to please your selves into? some external p•iviledges, the Temple of the Lord, his Covenant,
But are there not many thing• in your hearts and wayes, that act the most contradictory lie to these that can be? For wherefore do we thus meet together? Do ye know an end,
But Are there not many thing• in your hearts and ways, that act the most contradictory lie to these that can be? For Wherefore do we thus meet together? Do you know an end,
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or speaks of it to the edification of others? Are you not, the most part of you, that ground of which Christ speaks, that lyes in the way-side, and eve•y thing comes and takes the seed up? Do ye either listen and apply your hearts to a presentnesse in hearing? Or is there any more account of it,
or speaks of it to the edification of Others? are you not, the most part of you, that ground of which christ speaks, that lies in the wayside, and eve•y thing comes and Takes the seed up? Do you either listen and apply your hearts to a presentness in hearing? Or is there any more account of it,
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What earthly-mindednesse? What unholiness of affection? What impu•ity of conversation? What one lust is subdued? What one sin mortified? Who increaseth more in knowledge of the truth,
What Earthly-mindedness? What unholiness of affection? What impu•ity of Conversation? What one lust is subdued? What one since mortified? Who increases more in knowledge of the truth,
or in love of God? Is it not midnight with most part of you? O, the darknesse of the ignorance of your mind•, by which you know not that Religion you professe, more then Tu•ks who do pe•secute it.
or in love of God? Is it not midnight with most part of you? O, the darkness of the ignorance of your mind•, by which you know not that Religion you profess, more then Tu•ks who do pe•secute it.
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O, that •ea••ul dungeon, and pit of darkness, you post into • There•ore, i• you love your own souls, be warned, 〈 ◊ 〉 beseech you be warned to flee from that ••ter darknesse, be awaked out of your deceiving dreams,
O, that •ea••ul dungeon, and pit of darkness, you post into • There•ore, i• you love your own Souls, be warned, 〈 ◊ 〉 beseech you be warned to flee from that ••ter darkness, be awaked out of your deceiving dreams,
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This h•th b•ought the sword against a hypocritical Nation, and this will bring that far greater, incomparably more intollerable day of wrath upon the children of disobedience.
This h•th b•ought the sword against a hypocritical nation, and this will bring that Far greater, incomparably more intolerable day of wrath upon the children of disobedience.
•or he delights to shew his liberality where he hath any acceptance. Be not satisfied, O! be not sat•sfied with knowing these truths, and discoursing upon them,
•or he delights to show his liberality where he hath any acceptance. Be not satisfied, OH! be not sat•sfied with knowing these truths, and discoursing upon them,
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and so it cannot choice, but where Religion makes an •olid impression on a soul, it 〈 ◊ 〉 ex•eedingly raise and advance it to the most he•oi•k and noble resolutions that it is capable o•, in re•pect o• which elevation of the •oul afte• God, the highest project•, the greatest aspirings,
and so it cannot choice, but where Religion makes an •olid impression on a soul, it 〈 ◊ 〉 ex•eedingly raise and advance it to the most he•oi•k and noble resolutions that it is capable o•, in re•pect o• which elevation of the •oul afte• God, the highest project•, the greatest aspirings,
Since we have then so high a pattern as God, becau•e he is infini••y •emoved from us in his own natu•e, we have him exp•essed to us under the name and notion of light, which makes all things manifest.
Since we have then so high a pattern as God, becau•e he is infini••y •emoved from us in his own natu•e, we have him exp•essed to us under the name and notion of Light, which makes all things manifest.
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Not only is he thus in the light, bu• he is a light to poor sinners, the most communicative being, that ceaseth not continually to send •orth streamings of that light and life into dark and dead souls:
Not only is he thus in the Light, bu• he is a Light to poor Sinners, the most communicative being, that ceases not continually to send •orth streamings of that Light and life into dark and dead Souls:
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and therefore he is not only light in himself, but a Sun of Righteousness, m•st beneficial in hi• influences, most impartial and f•ee in his illumination,
and Therefore he is not only Light in himself, but a Sun of Righteousness, m•st beneficial in hi• influences, most impartial and f•ee in his illumination,
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and that is the day of that clear vision of Gods face. But in the mean time, this is the great ambition and indeavour of such an one, to walk in that light,
and that is the day of that clear vision of God's face. But in the mean time, this is the great ambition and endeavour of such an one, to walk in that Light,
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one who hath by this divine illustration discovered eternal things, and seen things not seen, and withall gotten some knowledge of salvation, by the remission of sins.
one who hath by this divine illustration discovered Eternal things, and seen things not seen, and withal got Some knowledge of salvation, by the remission of Sins.
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Now such an one, being thus in the light ▪ his duty is, and his infinit dignity besides, to wa•k in that light, that i•, to lead all his life under that eternal light of God, which shines in the Word,
Now such an one, being thus in the Light ▪ his duty is, and his infinite dignity beside, to wa•k in that Light, that i•, to led all his life under that Eternal Light of God, which shines in the Word,
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Now to exp•esse to you in what it co••ists, I desi•e not to b••nch it forth in many particula•s, 〈 ◊ 〉 •athe• dist•act the mind, then aff•ct the hea•t;
Now to exp•esse to you in what it co••ists, I desi•e not to b••nch it forth in many particula•s, 〈 ◊ 〉 •athe• dist•act the mind, then aff•ct the hea•t;
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only you may know, it c•nsi••• especiall• into the 〈 ◊ 〉 re•i•ements •f the •oul to G•d, an• the ou•ward ••i•ing of that light, in our conve••ation to oth•••.
only you may know, it c•nsi••• especiall• into the 〈 ◊ 〉 re•i•ements •f the •oul to G•d, an• the ou•ward ••i•ing of that Light, in our conve••ation to oth•••.
T•u••, we must needs conceive that t•e most lively and ••mixt par••king of the ligbt of G•d, 〈 ◊ 〉 the sweetest •o•iety with 〈 ◊ 〉, is in the sec•et withd••wings of the soul f•om the world,
T•u••, we must needs conceive that t•e most lively and ••mixt par••king of the ligbt of G•d, 〈 ◊ 〉 the Sweetest •o•iety with 〈 ◊ 〉, is in the sec•et withd••wings of the soul f•om the world,
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and reposes up•n G•d, tho•e little intervals, and, as it we•e, 〈 ◊ 〉 hour• of fellowship with God, •hat are taken f•om the multitude and 〈 ◊ 〉 of our busin•sse ▪ these a•e the •itte•• oppo•tunities of the transforming the soul into hi• similitude,
and reposes up•n G•d, tho•e little intervals, and, as it we•e, 〈 ◊ 〉 hour• of fellowship with God, •hat Are taken f•om the multitude and 〈 ◊ 〉 of our busin•sse ▪ these a•e the •itte•• oppo•tunities of the transforming the soul into hi• similitude,
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f•r then the heart lyes, as it we•e perpendicularly under his beams, and is opened be•o•e him, to give admission and ent•y to this saving, t•an•fo•ming light;
f•r then the heart lies, as it we•e perpendicularly under his beams, and is opened be•o•e him, to give admission and ent•y to this Saving, t•an•fo•ming Light;
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he co•es out f••m the retired acc•sses to G•d, wi•h a lust•e upon hi• carriage, that may bea•tifie the Gospel ▪ and (as one saith w•ll) with the Tab•e• of the Law in both his hand•, w•itten in hi• p•actice, the light of the Law shining in his li•e;
he co•es out f••m the retired acc•sses to G•d, wi•h a lust•e upon hi• carriage, that may bea•tifie the Gospel ▪ and (as one Says w•ll) with the Tab•e• of the Law in both his hand•, w•itten in hi• p•actice, the Light of the Law shining in his li•e;
and truly this is the Ch•istians 〈 ◊ 〉 in his low•r •phere, w•e•ein he ca••ies ab•ut that light that is de•ived f•om the hig•er light, in all his con•erse with men, it shine• from him to the glorifying of him that i• the F•ther •f lights, walking •igh•e•usly and sobe•ly, without offen•e, doing goo• to all, •spe•ially the child•en of light, extending •••ces of love and benevo•lence to eve•y one, forbea•ing and forgiving offence•, not partaking with other mens sin•,
and truly this is the Ch•istians 〈 ◊ 〉 in his low•r •phere, w•e•ein he ca••ies ab•ut that Light that is de•ived f•om the hig•er Light, in all his con•erse with men, it shine• from him to the glorifying of him that i• the F•ther •f lights, walking •igh•e•usly and sobe•ly, without offen•e, doing goo• to all, •spe•ially the child•en of Light, extending •••ces of love and benevo•lence to eve•y one, forbea•ing and forgiving offence•, not partaking with other men's sin•,
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and fin•ly, declaring in wo•d and deed, that we have communion with the fountain of pure light, and one day expect to be translated out of this lower Or•, whe•e we are so far distant from him,
and fin•ly, declaring in wo•d and deed, that we have communion with the fountain of pure Light, and one day expect to be translated out of this lower Or•, whe•e we Are so Far distant from him,
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where we may h•ve the immediat, full, uninterrupted, and clearest aspect of his countenance, which shall then make the desc•iption that is here given of God, communicable to us, that, as he is light, and in him is no darkness, so we being fully and perfectly shined upon by him, may be light likewise, without any mixtu•e o• d••knesse, as here it is not.
where we may h•ve the immediate, full, uninterrupted, and Clearest aspect of his countenance, which shall then make the desc•iption that is Here given of God, communicable to us, that, as he is Light, and in him is no darkness, so we being Fully and perfectly shined upon by him, may be Light likewise, without any mixtu•e o• d••knesse, as Here it is not.
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you know that sweet •esolution, I will wait upon the Lord who hides his face, &c. Isai. 8.17. Mic. 7.7. and his own command, Isai. 50.10. Hos. 12.6.
you know that sweet •esolution, I will wait upon the Lord who hides his face, etc. Isaiah 8.17. Mic. 7.7. and his own command, Isaiah 50.10. Hos. 12.6.
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this would in due time bring forth thy righteousnesse as the light, if we would not substract and withdraw our selves from under the light, because it is presently over-clouded.
this would in due time bring forth thy righteousness as the Light, if we would not substract and withdraw our selves from under the Light, Because it is presently overclouded.
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and under cloud, you should then be most in the applic•tion of that blood to your souls, most in trusting and staying upon the Name of God, and his absolute promises.
and under cloud, you should then be most in the applic•tion of that blood to your Souls, most in trusting and staying upon the Name of God, and his absolute promises.
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Suppose thou do not as yet know that he is thine, yet dost thou not know that he is made thine by believing in him? and therefore while it is inevident that it is already, thou ought so much the more to labour, that what is not, may be.
Suppose thou do not as yet know that he is thine, yet dost thou not know that he is made thine by believing in him? and Therefore while it is inevident that it is already, thou ought so much the more to labour, that what is not, may be.
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To •um up all in one word, i• thou thinkest that thou hast not y•t believed in Christ, and 〈 ◊ 〉 no inte•est in him, I will not dispute with thee, to pe•swade t•ro •hat thou art mistaken,
To •um up all in one word, i• thou Thinkest that thou hast not y•t believed in christ, and 〈 ◊ 〉 no inte•est in him, I will not dispute with thee, to pe•swade t•ro •hat thou art mistaken,
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suppose it were so, that thou had no in•e•est in him, what would thou do then? I am sure th•• would say, I would labo•• by any 〈 ◊ 〉 to have him mine ;
suppose it were so, that thou had no in•e•est in him, what would thou do then? I am sure th•• would say, I would labo•• by any 〈 ◊ 〉 to have him mine;
as to a place of refuge, without further disputing in the businesse, •nd so by believing in Christ, and waiting upon him in his ways, you shall put that o•t of q•e••ion, w•ich debating would make an end•e•• qu•s•ion.
as to a place of refuge, without further disputing in the business, •nd so by believing in christ, and waiting upon him in his ways, you shall put that o•t of q•e••ion, w•ich debating would make an end•e•• qu•s•ion.
thou may abate the •ury of it, or put it off for a season, thou who is afraid of hell and wrath, may procure so•e short vacancy from those terrours, by turning to the world:
thou may abate the •ury of it, or put it off for a season, thou who is afraid of hell and wrath, may procure so•e short vacancy from those terrors, by turning to the world:
because thou justifies thy self, which is an abomination before him; nor yet will it totally extinguish and put to silence the clamours of thy conscience,
Because thou Justifies thy self, which is an abomination before him; nor yet will it totally extinguish and put to silence the clamours of thy conscience,
but that some day thou shall be spoiled of all that sels-confidence, and sel•-defence, and find thy sel• so much the more displeasing to God, that thou did please thy self, and undertook to pacifie him.
but that Some day thou shall be spoiled of all that sells-confidence, and sel•-defence, and find thy sel• so much the more displeasing to God, that thou did please thy self, and undertook to pacify him.
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Therefore, my beloved, let me above all things recommend this unto you, as the prime •oundation of all Religion, upon which all our peace with God, and pardon of sin,
Therefore, my Beloved, let me above all things recommend this unto you, as the prime •oundation of all Religion, upon which all our peace with God, and pardon of since,
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and that first of all, upon the discovery of your enmity with God, and infinit distance from him, you apply your hearts unto this blood, which is the atonement, to the reconciling sacrifice, which alone hath ve•tue and power with God. Do not imagine that any peace can be without this;
and that First of all, upon the discovery of your enmity with God, and infinite distance from him, you apply your hearts unto this blood, which is the atonement, to the reconciling sacrifice, which alone hath ve•tue and power with God. Do not imagine that any peace can be without this;
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would ye walk with God, which is a ••dg• of ag•eement • would ye have •ellowship with God, which i• • ••uit of •econciliation? would ye have pardon o• sins,
would you walk with God, which is a ••dg• of ag•eement • would you have •ellowship with God, which i• • ••uit of •econciliation? would you have pardon o• Sins,
and the pa•ticular knowledge of it, whi•h is the greatest ef•ect of •avour? and all this, without and before application of Christ who is our peace, in whom the Father only is well pleased ;
and the pa•ticular knowledge of it, whi•h is the greatest ef•ect of •avour? and all this, without and before application of christ who is our peace, in whom the Father only is well pleased;
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will you seek these, and yet di•pu•e this point of believing, as if it we•e possible to attain these without the sp•inkling of that blood on the hea•t, which indeed clean•eth it f•om an evil accusing conscience ▪ If you desire to walk in the light, as he is in the light, why wea•y ye your selves in by-waye•? Why take ye such a comp•sse o• endlesse and •ruitlesse agitation,
will you seek these, and yet di•pu•e this point of believing, as if it we•e possible to attain these without the sp•inkling of that blood on the hea•t, which indeed clean•eth it f•om an evil accusing conscience ▪ If you desire to walk in the Light, as he is in the Light, why wea•y you your selves in by-waye•? Why take you such a comp•sse o• endless and •ruitlesse agitation,
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and pe•plexity of mind? and will not rather come straight way at it, by the door of Iesu• Christ, •o• he is the new and living way, into which you must enter,
and pe•plexity of mind? and will not rather come straight Way At it, by the door of Iesu• christ, •o• he is the new and living Way, into which you must enter,
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That st•eam of blood, i• ye come to it, and follow it all along, it will certainly carry you to the Sea of light and love, where you may have fellowship with God. And O,
That st•eam of blood, i• you come to it, and follow it all along, it will Certainly carry you to the Sea of Light and love, where you may have fellowship with God. And O,
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How much comfort is in it, that there is such a stream running all the way of our walking with God ? all the way of our fellowship, that fountain of Christs blood runs not d•y,
How much Comfort is in it, that there is such a stream running all the Way of our walking with God? all the Way of our fellowship, that fountain of Christ blood runs not d•y,
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This then, as it is the fi•st foundation of peace and communion with God, so it is the pe•petual assurance and confirmation of it, that which first gives boldnesse,
This then, as it is the fi•st Foundation of peace and communion with God, so it is the pe•petual assurance and confirmation of it, that which First gives boldness,
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if the way of light and fellowship with God, were not watered, and re••eshed with the continual current of this blood, certainly none could walk in it without being consumed.
if the Way of Light and fellowship with God, were not watered, and re••eshed with the continual current of this blood, Certainly none could walk in it without being consumed.
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they run undividedly, all along in one channel, yet without confusion one with another, as it is reported of some great Rivers, that run together between the same Banks,
they run undividedly, all along in one channel, yet without confusion one with Another, as it is reported of Some great rivers, that run together between the same Banks,
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and eclipses all the light o• Gods countenance from him, that da•k and thick cloud of guiltinesse, that heap of unrenewed conversation, this, I say, must be removed by the cleansing of the blood of Christ, and then the soul is admitted to injoy that light, and walk into it.
and Eclipses all the Light o• God's countenance from him, that da•k and thick cloud of guiltiness, that heap of unrenewed Conversation, this, I say, must be removed by the cleansing of the blood of christ, and then the soul is admitted to enjoy that Light, and walk into it.
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this blood cleanseth, that you being cleansed, may hence•orth walk in purity; and there is no pu•ity like that of the light of Gods countenance, and commands:
this blood Cleanseth, that you being cleansed, may hence•orth walk in purity; and there is no pu•ity like that of the Light of God's countenance, and commands:
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if either you• daily infi•mities tro•ble, or some grosser pollution defile and waste you• cons•ience, know th•t this blood •uns all along in the same channel of your obligation to holy walking,
if either you• daily infi•mities tro•ble, or Some grosser pollution defile and waste you• cons•ience, know th•t this blood •uns all along in the same channel of your obligation to holy walking,
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for if any man draw such a result f•om it, and improve it to the advantage of his flesh, he declare• himself to have no portion in it, never to have been w•shed by it;
for if any man draw such a result f•om it, and improve it to the advantage of his Flesh, he declare• himself to have no portion in it, never to have been w•shed by it;
for what soul can in sobriety look upon that blood shed by the Son of God, to take away the sins of the worl•, and find an emboldning to sin from that view? Who can wash and clea••e here,
for what soul can in sobriety look upon that blood shed by the Son of God, to take away the Sins of the worl•, and find an emboldening to since from that view? Who can wash and clea••e Here,
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Now this is our childish foolishnesse, that we look upon the Gospel only by halfs, and this being alone seen, begets misapprehensions and mistakes in our minds;
Now this is our childish foolishness, that we look upon the Gospel only by halfs, and this being alone seen, begets misapprehensions and mistakes in our minds;
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the generality of you never apprehending much your own desperat condition, nor conceiving an absolute necessity of a change, you think this is all that is in the Gospel,
the generality of you never apprehending much your own desperate condition, nor conceiving an absolute necessity of a change, you think this is all that is in the Gospel,
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and begin to flatter your selves, and blesse your selves, though you live in the imaginations of your own hearts, and never apprehends the absolute need,
and begin to flatter your selves, and bless your selves, though you live in the Imaginations of your own hearts, and never apprehends the absolute need,
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And alace, there is something of this sometimes overtakes the he•rts of true believers, in the slight and overly consideration of the mercy of God, ••d blood of Christ :
And alace, there is something of this sometime overtakes the he•rts of true believers, in the slight and overly consideration of the mercy of God, ••d blood of christ:
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but rather because you too slightly and superf•cially consider it, and that but the one half of it, without p•e•cing into the p•oper end of that clean•ing, which i•, that we may walk in p••ity.
but rather Because you too slightly and superf•cially Consider it, and that but the one half of it, without p•e•cing into the p•oper end of that clean•ing, which i•, that we may walk in p••ity.
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Now my beloved, for you who look upon the Gospel by a parcel, and such a parcel as injoyns much upon you, I would ea•nestly beseech, to open and inlarge your hea•ts to receive the full body of the truth, to look upon th•• cleansing blood,
Now my Beloved, for you who look upon the Gospel by a parcel, and such a parcel as enjoins much upon you, I would ea•nestly beseech, to open and enlarge your hea•ts to receive the full body of the truth, to look upon th•• cleansing blood,
but rather to reviv• your spirits and vigour again, in the study of this walking in the light, knowing that one day we shall be in the light, •s he is in it.
but rather to reviv• your spirits and vigour again, in the study of this walking in the Light, knowing that one day we shall be in the Light, •s he is in it.
Nay, take this alongs with you, as your strength, and incouragement to your duty, as the greatest provocation to mor• purity, that there is so constant readiness of pardon i• that blood.
Nay, take this alongs with you, as your strength, and encouragement to your duty, as the greatest provocation to mor• purity, that there is so constant readiness of pardon i• that blood.
yet they are called the children of light, and of the day, and are said to walk in the light, and are exhorted to walk honestly as in the day ▪ because though there be a mixture of d••knesse in them, of weaknesse in their judgment•,
yet they Are called the children of Light, and of the day, and Are said to walk in the Light, and Are exhorted to walk honestly as in the day ▪ Because though there be a mixture of d••knesse in them, of weakness in their judgment•,
and fellowship with God, which word• sound out some perfection, and to our self flatte•ing mind•, might possibly suggest some too high opinion of our selves.
and fellowship with God, which word• found out Some perfection, and to our self flatte•ing mind•, might possibly suggest Some too high opinion of our selves.
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as to assert his own perfection, and vacancy from sin, and freedom from obligation to any divine command; (as this time is fruitful of such monsters) yet I dare be bold to say, that in the secret and quiet reflections on themselves, they find that which they will not confesse:
as to assert his own perfection, and vacancy from since, and freedom from obligation to any divine command; (as this time is fruitful of such monsters) yet I Dare be bold to say, that in the secret and quiet reflections on themselves, they find that which they will not confess:
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Inwardly they feel what outwardly they deny, and cannot but some time or other be filled with horrour and anguish in their consciences, by that inwardly witnessing and checking principle,
Inwardly they feel what outwardly they deny, and cannot but Some time or other be filled with horror and anguish in their Consciences, by that inwardly witnessing and checking principle,
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and presume to such glo•iou• •i•cove•ies of new lights, of spiritual myste•ies, when these, I say, •ave flattered themselves 〈 ◊ 〉 a season, in the monstruous, exorbitant conceit of their own pe•fection,
and presume to such glo•iou• •i•cove•ies of new lights, of spiritual myste•ies, when these, I say, •ave flattered themselves 〈 ◊ 〉 a season, in the monstruous, exorbitant conceit of their own pe•fection,
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and, it may be, deceived some others too, when they have lived s•me time in this golden d•eam of innocency, the time will come, either when the mighty hand of God is on them here ▪ or when they must enter eternity, that they shall awake,
and, it may be, deceived Some Others too, when they have lived s•me time in this golden d•eam of innocency, the time will come, either when the mighty hand of God is on them Here ▪ or when they must enter eternity, that they shall awake,
and new light•, i• the• do not increase that good old light of humble walking with thy God ▪ &c. if they tend to the loosing of the obligation of divine command• off thee;
and new light•, i• the• do not increase that good old Light of humble walking with thy God ▪ etc. if they tend to the losing of the obligation of divine command• off thee;
Certainly, that is no fellowship with the pure light, which is not continually the discovery and further man•festation o• more sin and darknesse in us.
Certainly, that is no fellowship with the pure Light, which is not continually the discovery and further man•festation o• more since and darkness in us.
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It is true, something •urther is attained then the knowing of this, but it is alwayes so far short of that original pattern, that the best way of exp•essing our conformity to it, is by how much we apprehend our distance •nd difformity from it.
It is true, something •urther is attained then the knowing of this, but it is always so Far short of that original pattern, that the best Way of exp•essing our conformity to it, is by how much we apprehend our distance •nd difformity from it.
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There is something of this, that even true believers may fall into, and there is something of it more common to the generality of professed Christians.
There is something of this, that even true believers may fallen into, and there is something of it more Common to the generality of professed Christians.
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Among believers in Christ, there is much difference in self-judging; extream cont•arieties, both between diverse persons, and in one and the same, at diverse times.
Among believers in christ, there is much difference in Self-judging; extreme cont•arieties, both between diverse Persons, and in one and the same, At diverse times.
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and while they aim at holiness, they are wholly disabled to that worthy indeavour, by their discouragements, arising from the apprehension of their own weaknesse, and infinit shortcoming.
and while they aim At holiness, they Are wholly disabled to that worthy endeavour, by their discouragements, arising from the apprehension of their own weakness, and infinite shortcoming.
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I do not say that all such are unconverted, but if you continue thus, without stiring up your selves to a daily conversion and r•novation, ye do too much to blot out the evidence of your conversion,
I do not say that all such Are unconverted, but if you continue thus, without stirring up your selves to a daily conversion and r•novation, you do too much to blot out the evidence of your conversion,
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and at length it may prove to some a self-destroying deceit, when they shall find themselves not past over that line that passeth betw•en Heaven and hell, which th•y were studying to find out only, that they might passe so far over it,
and At length it may prove to Some a Self-destroying deceit, when they shall find themselves not past over that line that passes betw•en Heaven and hell, which th•y were studying to find out only, that they might pass so Far over it,
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as might keep their soul and hell asunder, without earnest desires of advancement towards Heaven in conformity to God. Now for the generality of professed Christians,
as might keep their soul and hell asunder, without earnest Desires of advancement towards Heaven in conformity to God. Now for the generality of professed Christians,
and the Lord may interpret your hearts by their disposition, and raise a collection 〈 ◊ 〉 A•heism out of all together ▪ •he fool hath said in his heart, &c. Even so say I, many p•etended Christians say in their heart, We have no sin. How prove ye that? I seek nothing else to prove it,
and the Lord may interpret your hearts by their disposition, and raise a collection 〈 ◊ 〉 A•heism out of all together ▪ •he fool hath said in his heart, etc. Even so say I, many p•etended Christians say in their heart, We have no since. How prove you that? I seek nothing Else to prove it,
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ye confesse ye are sinners, and break all the Commands, yet come to particulars, and I know not one of twenty that will cordially or seriously take with almost any sin,
you confess you Are Sinners, and break all the Commands, yet come to particulars, and I know not one of twenty that will cordially or seriously take with almost any since,
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and when ever ye ar• put to a particular confession of your sins, you have all wrapt up in such a bundle of co•fusion, that you never know one sin by another.
and when ever you ar• put to a particular Confessi of your Sins, you have all wrapped up in such a bundle of co•fusion, that you never know one since by Another.
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Do you not so live, and walk in sin so securely, so impenitently, as if you had no sin, no fear of Gods wrath? Do not the most part contentedly and peaceably live in so much ignorance of the Gospel,
Do you not so live, and walk in since so securely, so impenitently, as if you had no since, no Fear of God's wrath? Do not the most part contentedly and peaceably live in so much ignorance of the Gospel,
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For if you did believe in the heart, and indeed consider, that your hearts are sinks of iniquity and impurity, would you not think i• nec•ssary to apply to th• Physician? And would you not then labour to know the Physician,
For if you did believe in the heart, and indeed Consider, that your hearts Are sinks of iniquity and impurity, would you not think i• nec•ssary to apply to th• physician? And would you not then labour to know the physician,
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& the Gospel which is the report of him? Certainly, in as much as you take no pains for the knowledge of a Saviour, you declare that you know not yo•r sin;
& the Gospel which is the report of him? Certainly, in as much as you take no pains for the knowledge of a Saviour, you declare that you know not yo•r since;
What i• the voice of most mens walking? Doth it not proclaim this, that they think there is no sin in them? For if there be sin in you, is there not a curse upon you,
What i• the voice of most men's walking? Does it not proclaim this, that they think there is no since in them? For if there be since in you, is there not a curse upon you,
and wrath before you? And if you did really see the one, would you not see the other? And did you s•e it, would it not drive you to more serious thoughts? Would it not a•right you? Would it not cause you often to retire in to your selves,
and wrath before you? And if you did really see the one, would you not see the other? And did you s•e it, would it not drive you to more serious thoughts? Would it not a•right you? Would it not cause you often to retire in to your selves,
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and from the world? And above all, how precious would the tidings of a Saviour be, that now are common and contemptible? Would you not every day wash in that blood? Would the current of repentance dry? But,
and from the world? And above all, how precious would the tidings of a Saviour be, that now Are Common and contemptible? Would you not every day wash in that blood? Would the current of Repentance dry? But,
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in a word, though ye confesse sin in the gene•al, yet your whole carriage of heart and wayes, declare so much, that you think it not • thing much to be feared,
in a word, though you confess since in the gene•al, yet your Whole carriage of heart and ways, declare so much, that you think it not • thing much to be feared,
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If we confesse our sins he 〈 ◊ 〉 faithful, and just to forgive us our sins, &c. THE current of sin dryes not up, but run• const•ntly while we are in this life;
If we confess our Sins he 〈 ◊ 〉 faithful, and just to forgive us our Sins, etc. THE current of since dries not up, but run• const•ntly while we Are in this life;
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as it is in the unbeliever, yet there is a living spring of sin within the godly, which is never ceasing to drop out pollution and defilement, either upon their whole persons,
as it is in the unbeliever, yet there is a living spring of since within the godly, which is never ceasing to drop out pollution and defilement, either upon their Whole Persons,
Now, there is no comfort for this, but this one, that there is another stream of the blood of Iesus Christ, that never dryes up, is never exh•usted, never emptied,
Now, there is no Comfort for this, but this one, that there is Another stream of the blood of Iesus christ, that never dries up, is never exh•usted, never emptied,
Now indeed, though the blood of Iesus Christ be of such infinit vertue and efficacy, that it were sufficient to cleanse the sins of the whole world, it would be an over-ransome for the souls of •ll men, there i• so much worth in it:
Now indeed, though the blood of Iesus christ be of such infinite virtue and efficacy, that it were sufficient to cleanse the Sins of the Whole world, it would be an over-ransom for the Souls of •ll men, there i• so much worth in it:
that flood of guiltinesse that hath drowned the world, this flood of Christs blood that gushed out of his side, is of sufficient vertue to cleanse it perfectly away;
that flood of guiltiness that hath drowned the world, this flood of Christ blood that gushed out of his side, is of sufficient virtue to cleanse it perfectly away;
There was something hin•ed at obscurely in the preceeding verse, for when he shews, that such as say they have no sin, who either by the disposition of their hearts,
There was something hin•ed At obscurely in the preceding verse, for when he shows, that such as say they have no since, who either by the disposition of their hearts,
and so they have no benefit o• that blood that cleanseth from all sin, and so it is imported here, that though the blood of Christ be fully sufficient to cleanse all sin,
and so they have no benefit o• that blood that Cleanseth from all since, and so it is imported Here, that though the blood of christ be Fully sufficient to cleanse all since,
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and so never coming to the pa•ticular knowledge of their sins, and feeling of them, they cannot at all make application of that blood to their own consciences, either seriously or pertinently:
and so never coming to the pa•ticular knowledge of their Sins, and feeling of them, they cannot At all make application of that blood to their own Consciences, either seriously or pertinently:
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and self-knowledge, being altogether ignorant of themselve•, they can no more wash here, then thes• who never heard of this blood, they being strangers to themselves, sets them at as great distanc• •nd estrangement from the blood of Christ, 〈 ◊ 〉 if they were wholly strangers to the very preaching of this blood.
and self-knowledge, being altogether ignorant of themselve•, they can no more wash Here, then thes• who never herd of this blood, they being Strangers to themselves, sets them At as great distanc• •nd estrangement from the blood of christ, 〈 ◊ 〉 if they were wholly Strangers to the very preaching of this blood.
for how should our sins be pardoned, when we know nothing of them but in a confused generality, that can n•ver affect the heart? How should our sins not b• opened and discovered before the holinesse of God, when they are alwayes covered unto us, a•d hid from our eyes? Certainly, the righteousnesse and wisdom of God requires, that such • monstruous thing,
for how should our Sins be pardoned, when we know nothing of them but in a confused generality, that can n•ver affect the heart? How should our Sins not b• opened and discovered before the holiness of God, when they Are always covered unto us, a•d hid from our eyes? Certainly, the righteousness and Wisdom of God requires, that such • monstruous thing,
for to what purpose should pardon be so lavished upon them who •re not capable to know what savour 〈 ◊ 〉 grace i• in it? And ce•tainly, that none c•n know, without the feeling knowledge of the hight •nd hainousnes•e of sin.
for to what purpose should pardon be so lavished upon them who •re not capable to know what savour 〈 ◊ 〉 grace i• in it? And ce•tainly, that none c•n know, without the feeling knowledge of the hight •nd hainousnes•e of since.
Now ▪ I p•ay you, how should ye know your sins, when ye will not allow •ny time for the sea•ching of your selves? Many cannot say that ever they did purposely •nd deliberatly withd•aw from the world,
Now ▪ I p•ay you, how should you know your Sins, when you will not allow •ny time for the sea•ching of your selves? Many cannot say that ever they did purposely •nd deliberately withd•aw from the world,
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Now in this vers. he declare• it plainly, in what way and method sin is pardoned by this blood ▪ By the former vers. we have so much, that it •s necessary we must search and t•y our waye•, that so we may truly know our sins,
Now in this vers. he declare• it plainly, in what Way and method since is pardoned by this blood ▪ By the former vers. we have so much, that it •s necessary we must search and t•y our waye•, that so we may truly know our Sins,
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Now this confession of sin is very fitly subjoyned, both to that which he declared of that great end of the Gospel, communion with God, and that which was immediatly holden sorth of the remaining vertue of Christs blood;
Now this Confessi of since is very fitly subjoined, both to that which he declared of that great end of the Gospel, communion with God, and that which was immediately held forth of the remaining virtue of Christ blood;
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and so an enemy to G•d, How shall this enmity be removed? And if the •nswer be made, The blood of Iesus Christ cleanseth from all sin, and so maketh accesse for a •inner to enter into this society;
and so an enemy to G•d, How shall this enmity be removed? And if the •nswer be made, The blood of Iesus christ Cleanseth from all since, and so makes access for a •inner to enter into this society;
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I desire you may but consider how you take this word in your dealings with men, you take it certainly in a more real sense then you use it in Religion.
I desire you may but Consider how you take this word in your dealings with men, you take it Certainly in a more real sense then you use it in Religion.
If any had done you some great wrong or injury, suppose your servant, or inferiour, what acknowledgment would you take from him of his wrong? If he confessed his wrong only in general amb•guou• te•m•,
If any had done you Some great wrong or injury, suppose your servant, or inferior, what acknowledgment would you take from him of his wrong? If he confessed his wrong only in general amb•guou• te•m•,
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and never ceased notwithstanding of all his con•ession to do the like wrong when occasion offered, would you not think this • mockery? And would it not •ather provoke you,
and never ceased notwithstanding of all his con•ession to do the like wrong when occasion offered, would you not think this • mockery? And would it not •ather provoke you,
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then pacifie you? Now, when ye take words in so real and deep significations in your own matters, what gros•e delusion is it, that you take them in the slightest and emptiest meaning• in these things that relate to God ? And I am sur• the most part of mens confessions are of that •ature which I have described, general, ignorant, senslesse, without any particular view,
then pacify you? Now, when you take words in so real and deep significations in your own matters, what gros•e delusion is it, that you take them in the slightest and emptiest meaning• in these things that relate to God? And I am sur• the most part of men's confessions Are of that •ature which I have described, general, ignorant, senseless, without any particular view,
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Now, of this I may say, offer it to thy Governour, and see if he will be pleased with thee, or let another offer such an acknowledgment of wrong to thee,
Now, of this I may say, offer it to thy Governor, and see if he will be pleased with thee, or let Another offer such an acknowledgment of wrong to thee,
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and if it will not, why deceive ye your selve• with the outward visage of things, in these matter• that are of greatest soul-concernment? Should they not be taken in the most inward and substantial signification that can be? lest you be deceived with false appearances,
and if it will not, why deceive you your selve• with the outward visage of things, in these matter• that Are of greatest Soul-concernment? Should they not be taken in the most inward and substantial signification that can be? lest you be deceived with false appearances,
and while you give but a shadow of confession, you receive but a shadow of forgiveness, such a thing as will not car•y and bear you out before Gods Tribunal. Therefore we must needs take it thus, that confession of sin is the work of the whole man,
and while you give but a shadow of Confessi, you receive but a shadow of forgiveness, such a thing as will not car•y and bear you out before God's Tribunal. Therefore we must needs take it thus, that Confessi of since is the work of the Whole man,
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And as this must be the spring of it, so the•e is another stream that will certainly flow f•om the ingenuous c•nfession of our sins, that is, a forsaking of them:
And as this must be the spring of it, so the•e is Another stream that will Certainly flow f•om the ingenuous c•nfession of our Sins, that is, a forsaking of them:
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and these are daily called by the Gospel to come to this Table which the wi•dom of the Father hath prepared for us, without either our knowledge or concurrence.
and these Are daily called by the Gospel to come to this Table which the wi•dom of the Father hath prepared for us, without either our knowledge or concurrence.
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he i• so far from extending his Justice against thee, that he is rather in•aged upon his faithfulnesse an• justice to fo•give thee, because of his promise.
he i• so Far from extending his justice against thee, that he is rather in•aged upon his faithfulness an• Justice to fo•give thee, Because of his promise.
And now, to the actual application of these preventing mercies, it'• true, it is needful in the wise and reasonable dispensation of God, that sinners be brought to the knowledge,
And now, to the actual application of these preventing Mercies, it'• true, it is needful in the wise and reasonable Dispensation of God, that Sinners be brought to the knowledge,
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and mercy without, of self-indigency, and Christs sufficiency, be drawn in to Iesus Christ, and so to a partaking of these purchased priviledges of forgiveness of sin, peace with God, &c. I say, all this is so far from diminishing a jot of that absolute freedom of grace, that it rather joyntly proclaims the riches of grace and wisdome both, that repentance should be given to an impenitent sinner,
and mercy without, of self-indigency, and Christ sufficiency, be drawn in to Iesus christ, and so to a partaking of these purchased privileges of forgiveness of since, peace with God, etc. I say, all this is so Far from diminishing a jot of that absolute freedom of grace, that it rather jointly proclaims the riches of grace and Wisdom both, that Repentance should be given to an impenitent sinner,
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and faith freely bestowed on an unbelieving sinner, and withall, that remission and salvation, together with faith and repentance, should be brought to us by his death, while we were yet enemies;
and faith freely bestowed on an unbelieving sinner, and withal, that remission and salvation, together with faith and Repentance, should be brought to us by his death, while we were yet enemies;
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this doth declare the most unparalell'd bounty and grace, that the heart of man can imagine ▪ and withal, that remission of sins is joyned to confession,
this does declare the most unparalleled bounty and grace, that the heart of man can imagine ▪ and withal, that remission of Sins is joined to Confessi,
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and incorrespondency to such mercies, and so drawing an acknowledgment of his grace, from the mouths and consciences of all? How shall a soul know that rich superabundant grace,
and incorrespondency to such Mercies, and so drawing an acknowledgment of his grace, from the mouths and Consciences of all? How shall a soul know that rich superabundant grace,
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but it is simply this, the confession of sin is the most accommodat way of the profession and publication of the grace of God, in the forgiving of sins;
but it is simply this, the Confessi of since is the most ACcommodate Way of the profession and publication of the grace of God, in the forgiving of Sins;
He is just and faithful, &c. Herein is the wonder of the grace of God increased, that when we are under an obligation to infinit punishment for sin,
He is just and faithful, etc. Herein is the wonder of the grace of God increased, that when we Are under an obligation to infinite punishment for since,
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He enters in a new and voluntary ingagement by his promise, and give• right to poor creatures to sue and seek forgivenesse of him, according to his faithfulnesse:
He enters in a new and voluntary engagement by his promise, and give• right to poor creatures to sue and seek forgiveness of him, according to his faithfulness:
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so we should •eason it with humility, knowing how infinitly f•ee and voluntary his cond••cension is, being alwayes mindful, that he may in righteousnesse exact punishment of us for sin, •ather then we seek forgivenesse from him;
so we should •eason it with humility, knowing how infinitely f•ee and voluntary his cond••cension is, being always mindful, that he may in righteousness exact punishment of us for since, •ather then we seek forgiveness from him;
Ce•tainly, the very N•me of God revealed to us, or known by natures light, those general characters of his Name, Mercy and Goodness, Power and Gre•tness, might s•ffice to so much,
Ce•tainly, the very N•me of God revealed to us, or known by nature's Light, those general characters of his Name, Mercy and goodness, Power and Gre•tness, might s•ffice to so much,
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yet, as the very apprehension of the general goodness, and unlimited bounty, and original happiness that is in God, ought naturally to draw the creature towards him in all its wants, to supplicat his fulnesse, that can supply all necessities, without lessening his own abundance;
yet, as the very apprehension of the general Goodness, and unlimited bounty, and original happiness that is in God, ought naturally to draw the creature towards him in all its Wants, to supplicat his fullness, that can supply all necessities, without lessening his own abundance;
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Do I not see in man, (in whom the Divine Majesty hath imprinted some characters of conscience and honesty) that it is more generous and noble to forgive,
Do I not see in man, (in whom the Divine Majesty hath imprinted Some characters of conscience and honesty) that it is more generous and noble to forgive,
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Now, shall I not much more apprehend that of God, which I admire in a sinful man? Shall not that be most perfect in him, which is but a maimed and broken piece of his image in lost man? Certainly, it is the glo•y of God to conceal an offence,
Now, shall I not much more apprehend that of God, which I admire in a sinful man? Shall not that be most perfect in him, which is but a maimed and broken piece of his image in lost man? Certainly, it is the glo•y of God to conceal an offence,
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but his Word and Promise so often proclaimed, himself come under some •ye to receive and accept graciously all sinners that flie in under the shadow of his wings of mercy;
but his Word and Promise so often proclaimed, himself come under Some •ye to receive and accept graciously all Sinners that fly in under the shadow of his wings of mercy;
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and not only is likely to do it, seing he hath a gracious n•ture, but ce•tainly will pardon them, cannot but do it, because his faithfulnesse requireth it.
and not only is likely to do it, sing he hath a gracious n•ture, but ce•tainly will pardon them, cannot but do it, Because his faithfulness requires it.
Some take his faithfulnesse in relation to his word of promise, and his justice in relation to the price and ransome payed by Christ, importing as much as thi•, what ever sinner comes to God in Christ, confessing their own guiltinesse in sincerity,
some take his faithfulness in Relation to his word of promise, and his Justice in Relation to the price and ransom paid by christ, importing as much as thi•, what ever sinner comes to God in christ, confessing their own guiltiness in sincerity,
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since he hath taken compleat satisfaction of Christ. When a sinner seeks a discharge of all sin, by vertue of that blood, the Lord is bound by his own •ustice to give it out,
since he hath taken complete satisfaction of christ. When a sinner seeks a discharge of all since, by virtue of that blood, the Lord is bound by his own •ustice to give it out,
So then a poor sinner that desires mercy, and would forsake sin, hath a two•old ground to suit this forgivenesse, upon Christs blood, and Gods own word, Christs purchase and payment, and the Fathers promise, he is just and righteous, and therefore he cannot deny the one,
So then a poor sinner that Desires mercy, and would forsake since, hath a two•old ground to suit this forgiveness, upon Christ blood, and God's own word, Christ purchase and payment, and the Father's promise, he is just and righteous, and Therefore he cannot deny the one,
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and the meaning should be, if any man confesse his sin, he is just to •equi•e confession with remission, he cannot in righteousnesse deny one that deserves it so well, he is just to return some suitable recompence, to such a humble confession;
and the meaning should be, if any man confess his since, he is just to •equi•e Confessi with remission, he cannot in righteousness deny one that deserves it so well, he is just to return Some suitable recompense, to such a humble Confessi;
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and therefore, who is not •orgiven and pardoned? But stay, and consider the matter again, take not this upon your first light app•ehensions, which in Religion are commonly empty, vain, and superficial;
and Therefore, who is not •orgiven and pardoned? But stay, and Consider the matter again, take not this upon your First Light app•ehensions, which in Religion Are commonly empty, vain, and superficial;
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It may be said of that external custome of confessi•n that many of you have, that the Lord hath not required it, Sacrifices and burnt offerings thou wouldest not, some external submissions and confession•, which ye take •or compensation •or sins and offences against God, these, I say, are but abomination to the Lord;
It may be said of that external custom of confessi•n that many of you have, that the Lord hath not required it, Sacrifices and burned offerings thou Wouldst not, Some external submissions and confession•, which you take •or compensation •or Sins and offences against God, these, I say, Are but abomination to the Lord;
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but a broken and a contrite heart, O God, thou wilt not despise, Psal. 51.16, 17. And lo, I come to do thy will, I delight in it, Psal. 40.7, 8. When external professions and confessions, are separated from the internal contrition of the heart, and godly sorrow for sin;
but a broken and a contrite heart, Oh God, thou wilt not despise, Psalm 51.16, 17. And lo, I come to do thy will, I delight in it, Psalm 40.7, 8. When external professions and confessions, Are separated from the internal contrition of the heart, and godly sorrow for since;
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though he had required them, because they were disjoyned from the true life of them, and spiritual meaning, that is, faith in a Mediator, and love to obedience.
though he had required them, Because they were disjoined from the true life of them, and spiritual meaning, that is, faith in a Mediator, and love to Obedience.
I suppose, a man confesse sin which he feels not, or forsakes not, in so doing he declares that he knows not the nature of sin, he may know such an action, that it is commonly called sin,
I suppose, a man confess since which he feels not, or forsakes not, in so doing he declares that he knows not the nature of since, he may know such an actium, that it is commonly called since,
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but while he confesseth it without sense or •eeling, he declares that he takes it not up as sin, hath not •ound the vilenesse and loathsomnesse of the nature of it,
but while he Confesses it without sense or •eeling, he declares that he Takes it not up as since, hath not •ound the vileness and loathsomeness of the nature of it,
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Did a soul view it thus, as it is represented in Gods sight, as it dishonours that glorious Majesty, and hath manifest rebellion in it against 〈 ◊ 〉,
Did a soul view it thus, as it is represented in God's sighed, as it dishonours that glorious Majesty, and hath manifest rebellion in it against 〈 ◊ 〉,
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and p•oceed from no inward principle, there is no sh•dow of any •oul-humiliation in secret, but as some use to put on sackcloath when they come to make that pro•ession,
and p•oceed from no inward principle, there is no sh•dow of any •oul-humiliation in secret, but as Some use to put on Sackcloth when they come to make that pro•ession,
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when the manner of it declares, that you feel not the bitternesse o• sin, and conceive not the holinesse and righteousnesse of God, whom you have to do withall? Even so,
when the manner of it declares, that you feel not the bitterness o• since, and conceive not the holiness and righteousness of God, whom you have to do withal? Even so,
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for, what a mockery is it, to con•esse these •ault•, which we have no solid ef••ctual purpose to re•o•m? To vomit up our sins by con•ession, that we may with more desire and lust lick up the vomit again,
for, what a mockery is it, to con•esse these •ault•, which we have no solid ef••ctual purpose to re•o•m? To vomit up our Sins by con•ession, that we may with more desire and lust lick up the vomit again,
and sensual, your wayes are a displayed banner against Gods will, then lay your account, all your professions and acknowledgments are of the same nature, they are but a little more sugared over,
and sensual, your ways Are a displayed banner against God's will, then lay your account, all your professions and acknowledgments Are of the same nature, they Are but a little more sugared over,
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The conf•ssion of sin must be particular, universal, perpetual or constant, Particular, I say, for there a•e many thousands who con•esse that they a•e sinners,
The conf•ssion of since must be particular, universal, perpetual or constant, Particular, I say, for there a•e many thousands who con•esse that they a•e Sinners,
A•e you not rather wholly strangers to your selves, especially the plague o• your hea•ts? There are few that keep so much as a Record o• Register of their actions done against Gods Law,
A•e you not rather wholly Strangers to your selves, especially the plague o• your hea•ts? There Are few that keep so much as a Record o• Register of their actions done against God's Law,
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but nothing of the inward fountain of sin is discovered I be•eech you then, do not deceive your selves with this general acknowledgment that you are sinners,
but nothing of the inward fountain of since is discovered I be•eech you then, do not deceive your selves with this general acknowledgment that you Are Sinners,
Certain•y, you are far from forgivenesse, and that bles•e•nesse of which David speaks, Psal. 32. for this •elongs to the man that hideth not his sins, in whose heart is no guile.
Certain•y, you Are Far from forgiveness, and that bles•e•nesse of which David speaks, Psalm 32. for this •elongs to the man that Hideth not his Sins, in whose heart is no guile.
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and find out our just and true accusation, our real debt, to charge our selves as narrowly as we can, that he may discharge us fully, and forgive us freely.
and find out our just and true accusation, our real debt, to charge our selves as narrowly as we can, that he may discharge us Fully, and forgive us freely.
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for who can understand his errours ? (saith David) cleanse thou me from secret sins, Psal. 19.12. There are many sins of ignorance, that we know not to be sins, and many escapes of infi•mity, th•t we do not advert to, wh•ch otherwise we might know.
for who can understand his errors? (Says David) cleanse thou me from secret Sins, Psalm 19.12. There Are many Sins of ignorance, that we know not to be Sins, and many escapes of infi•mity, th•t we do not advert to, wh•ch otherwise we might know.
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(for when the L•w enters, sin abounds) and to close up this, as the•e are many sins now discovered unto such a 〈 ◊ 〉, which lay hid before, the light having shined in upon the darknesse ;
(for when the L•w enters, since abounds) and to close up this, as the•e Are many Sins now discovered unto such a 〈 ◊ 〉, which lay hid before, the Light having shined in upon the darkness;
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You pretend to repent for drunkenness, or such like, and yet you are ordinary c••sers, swearers, liars, railers, neglecters of prayer, prophane•s of the Sabbath,
You pretend to Repent for Drunkenness, or such like, and yet you Are ordinary c••sers, swearers, liars, railers, neglecters of prayer, prophane•s of the Sabbath,
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since sin is alwaye• lodging in our mort•l bodies, during this time of necessary abode beside an ill neighbour? What should be our exercise? even this, Confesse your sin• ▪ confesse, I say,
since since is alwaye• lodging in our mort•l bodies, during this time of necessary Abided beside an ill neighbour? What should be our exercise? even this, Confess your sin• ▪ confess, I say,
Now herein is the discovery of the vanity and deceitfulnesse of many of your conf•ssi•ns, publick and private, the cu•rent of them soon d•ies up, there is no perpetuity or constancy in them, no daily humbling or abasing your selves,
Now herein is the discovery of the vanity and deceitfulness of many of your conf•ssi•ns, public and private, the cu•rent of them soon d•ies up, there is no perpetuity or constancy in them, no daily humbling or abasing your selves,
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•nd thus men quickly cover and bury their sins in oblivion and secu•ity, and forget what manner of person• they were, they are not under a daily, impa••i•l examination of their wayes, takes notice of nothing but some solemn and g•osse escapes,
•nd thus men quickly cover and bury their Sins in oblivion and secu•ity, and forget what manner of person• they were, they Are not under a daily, impa••i•l examination of their ways, Takes notice of nothing but Some solemn and g•osse escapes,
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Now, let me apply a little to the incouragement of poor souls, who being inwardly burdened with the weight of their own guiltiness, exoner themselves by confe•sion in his bosome;
Now, let me apply a little to the encouragement of poor Souls, who being inwardly burdened with the weight of their own guiltiness, exoner themselves by confe•sion in his bosom;
The soul that is truly penitent, is not only desi•ous of pardon of sin, that is not the chief or only design o• such a soul in application to Christ ;
The soul that is truly penitent, is not only desi•ous of pardon of since, that is not the chief or only Design o• such a soul in application to christ;
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and herein is the great probation of su•h an ones reality, it will not suffice or satisfie such an one, to be assured o• delivery from wrath and condemnation,
and herein is the great probation of su•h an ones reality, it will not suffice or satisfy such an one, to be assured o• delivery from wrath and condemnation,
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There is nothing in God to affright a sinner, but his justice, holinesse, and righ•eousnesse, but unto thee, who in the humble confession of thy sins, flies in to Iesus Christ, that very thing which did discourage thee, may now incourage thee,
There is nothing in God to affright a sinner, but his Justice, holiness, and righ•eousnesse, but unto thee, who in the humble Confessi of thy Sins, flies in to Iesus christ, that very thing which did discourage thee, may now encourage thee,
and ••bolden thee to come, for he is just and faithful to forgive sins ▪ hi• Justice being now sati•fied, is ingaged that way, to forgive, not to punish.
and ••bolden thee to come, for he is just and faithful to forgive Sins ▪ hi• justice being now sati•fied, is engaged that Way, to forgive, not to Punish.
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It was indeed the Motto of the wisest and most •eligious amongst them ▪ but certain it is, that the t•ue and sincere unde•standing of ou• selves, descends •rom the Father of lights, and is a great gift as man i• capable of, next to the knowledge of God him•self.
It was indeed the Motto of the Wisest and most •eligious among them ▪ but certain it is, that the t•ue and sincere unde•standing of ou• selves, descends •rom the Father of lights, and is a great gift as man i• capable of, next to the knowledge of God him•self.
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Yet how sad is it, that this which is so absolutely needful, and universally p•ofitable, should be lying under the manyest difficulties in the attainment of it? So that there is nothing ha•der,
Yet how sad is it, that this which is so absolutely needful, and universally p•ofitable, should be lying under the maniest difficulties in the attainment of it? So that there is nothing ha•der,
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and base creatu•e he is, how defiled and desperatly wicked his natu•e, how abomin•ble his actions, in a word, what a compound of darknesse and wickednesse he i•, a heap of defiled dust,
and base creatu•e he is, how defiled and desperately wicked his natu•e, how abomin•ble his actions, in a word, what a compound of darkness and wickedness he i•, a heap of defiled dust,
and a masse of con•usion, a sink o• impiety and iniquity, even the best of mankind, those of the rarest and most •efined extraction, take them at thei• best estate,
and a mass of con•usion, a sink o• impiety and iniquity, even the best of mankind, those of the Rarest and most •efined extraction, take them At thei• best estate,
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thus they are as sepulchres painted without, and putrified within, outwardly ado•ned, and within •u•• of rottennesse and cor•uption, the imagination of his heart only evil continually.
thus they Are as sepulchres painted without, and Putrified within, outwardly ado•ned, and within •u•• of rottenness and cor•uption, the imagination of his heart only evil continually.
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Now, I say, here is the great businesse and labour of Religion, to bring a man to the clear discerning of his own nature, to represent unto him justly his own image,
Now, I say, Here is the great business and labour of Religion, to bring a man to the clear discerning of his own nature, to represent unto him justly his own image,
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and to have this representation, however unpleasant, yet most profitable, continually obversant to our minds, that we may not forget what manner of persons we are.
and to have this representation, however unpleasant, yet most profitable, continually obversant to our minds, that we may not forget what manner of Persons we Are.
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It was the custome of Philip King of Macedonia, after he had overcome the •amous Republick of Greece, to have a young man to salute him fi•st every morning with these words, Philippe homo es, Philip thou art a man, to the end that he might be daily minded o• his mortality,
It was the custom of Philip King of Macedonia, After he had overcome the •amous Republic of Greece, to have a young man to salute him fi•st every morning with these words, Philip homo es, Philip thou art a man, to the end that he might be daily minded o• his mortality,
but O, how much more ought a Christian to train up his own heart, and accustome it this way, to be his continual remembrance• of himself, to suggest continually into his mind,
but Oh, how much more ought a Christian to train up his own heart, and accustom it this Way, to be his continual remembrance• of himself, to suggest continually into his mind,
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and whisper this first into his ear in the morning, and mid day, and evening, peccator es, thou art a sinner, to hold our own image continually before us, in prayer,
and whisper this First into his ear in the morning, and mid day, and evening, peccator es, thou art a sinner, to hold our own image continually before us, in prayer,
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and praises, in res••aints, in liberties of spi•it, in religious actions, and in all our ordinary conversation, that it might salt and season all our thoughts, words,
and praises, in res••aints, in Liberties of spi•it, in religious actions, and in all our ordinary Conversation, that it might salt and season all our thoughts, words,
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If we speak of the g•osser sort of persons, they scarce know any sin, nor the nature and vilenesse o• any that they know, the•e•ore they live in secu•ity and peace,
If we speak of the g•osser sort of Persons, they scarce know any since, nor the nature and vileness o• any that they know, the•e•ore they live in secu•ity and peace,
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after ye have once got some peace from the challenge of sin, and hope of pardon, you many times fall out of acquaintance with your selves, having attained by the Lords grace, to some restraint o• the more visible out-breakings of sin;
After you have once god Some peace from the challenge of since, and hope of pardon, you many times fallen out of acquaintance with your selves, having attained by the lords grace, to Some restraint o• the more visible outbreakings of since;
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and the•e behold the stream•, then only to behold the fountain in the streams; you ought rather upon the Lord• testimony of man, to believe what is in you,
and the•e behold the stream•, then only to behold the fountain in the streams; you ought rather upon the Lord• testimony of man, to believe what is in you,
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before you find it, and see it breaking out, and keep this character continually in your •ight, which will be more powerful •o humble you, then many out-breaking•.
before you find it, and see it breaking out, and keep this character continually in your •ight, which will be more powerful •o humble you, then many out-breaking•.
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The goodnesse of God in restraining the appearance o• that in us, which i• within us in •e•lity, should rather increase the sense of our own wickednesse,
The Goodness of God in restraining the appearance o• that in us, which i• within us in •e•lity, should rather increase the sense of our own wickedness,
Indeed, self-love is that which blinds us, and bemists us in the sight of our selves, we look upon our selves through this •alse medium, and it repr•sent• all things more beautiful then they a•e;
Indeed, Self-love is that which blinds us, and bemist us in the sighed of our selves, we look upon our selves through this •alse medium, and it repr•sent• all things more beautiful then they a•e;
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and yet •o pa•tial a•e they in judging themselve•, •elf-love so purblinds them in t•is reflection, that they cannot discern that in them•elves, which o•hers cannot but discern.
and yet •o pa•tial a•e they in judging themselve•, •elf-love so purblinds them in t•is reflection, that they cannot discern that in them•elves, which o•hers cannot but discern.
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How o•ten do men declaim against pride, and covetou•nesse, and self-seeking, and other evils of that kind? they will pour out a flood of eloquence and zeal against them ▪ and yet •t is strange they do not adv••t, that they are accusing themselves,
How o•ten do men declaim against pride, and covetou•nesse, and self-seeking, and other evils of that kind? they will pour out a flood of eloquence and zeal against them ▪ and yet •t is strange they do not adv••t, that they Are accusing themselves,
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Who art thou, O m••, who judgeth another, and •ost the same things? Canst thou escape Gods judgement? Rom. 2.1. Consider this, O Ch•istian, that thou may le•rn to turn the edge of all thy censures and convictions against •hy self, that thou may prevent all mens judgements of thee, in judging thy self all things, that men can judge thee, that is, a •hief of sinners, that hath the root of all sin in thee;
Who art thou, Oh m••, who Judgeth Another, and •ost the same things? Canst thou escape God's judgement? Rom. 2.1. Consider this, Oh Ch•istian, that thou may le•rn to turn the edge of all thy censures and convictions against •hy self, that thou may prevent all men's Judgments of thee, in judging thy self all things, that men can judge thee, that is, a •hief of Sinners, that hath the root of all since in thee;
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There is a common rule that we have in judging our selves, by comparing our selves amongst our selves, which (as Paul saith) is not wisdom, 2 Cor. 10.12.
There is a Common Rule that we have in judging our selves, by comparing our selves among our selves, which (as Paul Says) is not Wisdom, 2 Cor. 10.12.
When we do not measure our •elves by the perfect rule of Gods holy Word, but parallel our selves with other persons, who are still defective from the rule, far further from it,
When we do not measure our •elves by the perfect Rule of God's holy Word, but parallel our selves with other Persons, who Are still defective from the Rule, Far further from it,
Lord, I am not as this Publican, so •aith man• in their hearts, there's a curser, a swearer, a drunkard, a blind ignorant soul, that neglects prayer in privat and publick,
Lord, I am not as this Publican, so •aith man• in their hearts, there's a curser, a swearer, a drunkard, a blind ignorant soul, that neglects prayer in private and public,
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so we are higher in Gods account, according to that standing rule, Mat 23.12. Whosoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted.
so we Are higher in God's account, according to that standing Rule, Mathew 23.12. Whosoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted.
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one man p•etends to •aith in Iesus Christ, and perswasion of pardon of sin, and in this there may be some secret glo•ying, a•ising from that con••dence:
one man p•etends to •aith in Iesus christ, and persuasion of pardon of since, and in this there may be Some secret glo•ying, a•ising from that con••dence:
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and he that indeavours to have holinesse within, must withal go out of himself, to seek a righteousnesse without him, whereupon to build hi• peace and acceptance with God, or else, n•ither of them hath truly any righteousnesse without them, to cover them,
and he that endeavours to have holiness within, must withal go out of himself, to seek a righteousness without him, whereupon to built hi• peace and acceptance with God, or Else, n•ither of them hath truly any righteousness without them, to cover them,
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Now here the beloved Apostle shews us this divine contexture of the Gospel, The gre•t and compr•hensive end and design of the Gospel is, peace in pardon of sin, and purity from sin:
Now Here the Beloved Apostle shows us this divine contexture of the Gospel, The gre•t and compr•hensive end and Design of the Gospel is, peace in pardon of since, and purity from since:
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and therefore the Apostle t••cheth you a bless•d Art of constructing all the commands and exhortations of the Gospel, those of the highest pitch, by supplying the full sense with this happy and seasonable caution or caveat, but if any man sin, &c. Doth that command, Be ye holy as I am holy, perfect as your heavenly Father, which sounds •o much unattainable perfection,
and Therefore the Apostle t••cheth you a bless•d Art of constructing all the commands and exhortations of the Gospel, those of the highest pitch, by supplying the full sense with this happy and seasonable caution or caveat, but if any man since, etc. Does that command, Be you holy as I am holy, perfect as your heavenly Father, which sounds •o much unattainable perfection,
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and seems to hold forth an inimitable pattern, doth it, I say, discourage thee? Then, use the Apostles Art, add this caution to the command, subjoyn this sweet exceptive, But if any man (that desires to be holy,
and seems to hold forth an inimitable pattern, does it, I say, discourage thee? Then, use the Apostles Art, add this caution to the command, subjoin this sweet exceptive, But if any man (that Desires to be holy,
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But if any man, (whose inward heart-desires, and chief designs are towards these things, who would think himself happy in holinesse and conformity to God,
But if any man, (whose inward heart-desires, and chief designs Are towards these things, who would think himself happy in holiness and conformity to God,
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even Iesus Christ the righteous, who hath all that we want, and will not suffer any accusation to fasten upon us, as long as he lives to make intercession for us.
even Iesus christ the righteous, who hath all that we want, and will not suffer any accusation to fasten upon us, as long as he lives to make Intercession for us.
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What things? Consider what goes before, and what follows a•ter, even the publication of the Word of Life, and eternal life in him, the declaration of our fellowship with God in Christ, the offering of the blood of Christ, able to cleanse all sin, the promise of par•on to the penitent, confession of sin, all these things 〈 ◊ 〉 write, that ye sin not ;
What things? Consider what Goes before, and what follows a•ter, even the publication of the Word of Life, and Eternal life in him, the declaration of our fellowship with God in christ, the offering of the blood of christ, able to cleanse all since, the promise of par•on to the penitent, Confessi of since, all these things 〈 ◊ 〉 write, that you sin not;
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〈 ◊ 〉 that believeth hath everlasting life, &c. The• make up the intire sense and meaning, after 〈 ◊ 〉 manner, These things are written, that we sin not.
〈 ◊ 〉 that Believeth hath everlasting life, etc. The• make up the entire sense and meaning, After 〈 ◊ 〉 manner, These things Are written, that we sin not.
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I• there a redemption from wrath published? 〈 ◊ 〉 there reconciliation with God preached? And are we beseeched to come and have the benefit of them? Then say,
I• there a redemption from wrath published? 〈 ◊ 〉 there reconciliation with God preached? And Are we beseeched to come and have the benefit of them? Then say,
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Look to the furthest end of these things, it is, that we sin not. The end of things, the scope of writings, an• the purpose of actions, is the very measure o• them,
Look to the furthest end of these things, it is, that we sin not. The end of things, the scope of writings, an• the purpose of actions, is the very measure o• them,
Now, (my beloved in the Lord) take 〈 ◊ 〉 the scope of the whole Scriptures, the mark th•• all the Gospel shoots at, These things I write unto you, that ye sin not.
Now, (my Beloved in the Lord) take 〈 ◊ 〉 the scope of the Whole Scriptures, the mark th•• all the Gospel shoots At, These things I write unto you, that you sin not.
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You hear it is true, 〈 ◊ 〉 pardon of sin, of delivery from wrath, of not coming into condemnation, of covering offences, o• blotting them out as a cloud, all these you read and hear:
You hear it is true, 〈 ◊ 〉 pardon of since, of delivery from wrath, of not coming into condemnation, of covering offences, o• blotting them out as a cloud, all these you read and hear:
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if you do not re•d on, and find all these things w•itten to this end, that we sin not, you erre, not understanding, or misunderstanding the Scriptures.
if you do not re•d on, and find all these things w•itten to this end, that we sin not, you err, not understanding, or misunderstanding the Scriptures.
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To inforce this the more sweetly, he useth this affectionat compellation, little children, for, in all things affection hath a mighty stroak, almost as much as reason;
To enforce this the more sweetly, he uses this affectionate compellation, little children, for, in all things affection hath a mighty stroke, almost as much as reason;
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the Spirit of the Lord was not in the wind, nor in the earthquake, nor in the fire, but in the still and calm voice, which came to Elijah, 1 King. 19.11, 12. These suit not the gentle dove-like disposition of the Spirit,
the Spirit of the Lord was not in the wind, nor in the earthquake, nor in the fire, but in the still and Cam voice, which Come to Elijah, 1 King. 19.11, 12. These suit not the gentle dovelike disposition of the Spirit,
Now, O that there were such a •pirit in them who preach the Gospel, such a fathe•ly affection, that with much pity and compassion they might call sinners from the wayes of death.
Now, Oh that there were such a •pirit in them who preach the Gospel, such a fathe•ly affection, that with much pity and compassion they might call Sinners from the ways of death.
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O, there is no subject, in which a man may have mo•e room for melting affections, nothing that will admit of such bowels of compassion as this, the multitude of souls posting to destruction,
O, there is no Subject, in which a man may have mo•e room for melting affections, nothing that will admit of such bowels of compassion as this, the multitude of Souls posting to destruction,
Here the fountain of tears might be opened to run abundantly ▪ the Lord pe•sonats a tender-hear•ed Father or Husband often, Oh, why will ye die? Ye have broken my heart with your whorish heart:
Here the fountain of tears might be opened to run abundantly ▪ the Lord pe•sonats a tender-hear•ed Father or Husband often, O, why will you die? You have broken my heart with your whorish heart:
how much more doth it become u•, poor creatures, to have pity on our fellow-creatures? Should it not presse out from us many groan•, to see so many pe•ishing, even beside salvation.
how much more does it become u•, poor creatures, to have pity on our fellow-creatures? Should it not press out from us many groan•, to see so many pe•ishing, even beside salvation.
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It becomes us to be solicitous about you, and declare unto you, that you will meet with destruction in those paths you walk into ▪ that these wayes go down to the chambers of death.
It becomes us to be solicitous about you, and declare unto you, that you will meet with destruction in those paths you walk into ▪ that these ways go down to the chambers of death.
but by water also, Chap 5.6. In sin, there is the guilt, binding over to punishment, and there is the filth or spot, that defileth the soul in Gods sight:
but by water also, Chap 5.6. In since, there is the guilt, binding over to punishment, and there is the filth or spot, that Defileth the soul in God's sighed:
therefore saith the Apostle, without the shedding of blood there is no remission of sin, Heb. 9.22. and for the stain and spot, nothing is so suitable as water, for that is generally appointed for cleansing;
Therefore Says the Apostle, without the shedding of blood there is no remission of since, Hebrew 9.22. and for the stain and spot, nothing is so suitable as water, for that is generally appointed for cleansing;
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but more significantly and plainly, the Iews, who had their purifications by sp•inkling of water ▪ Numb. 8.7. and expiations by sac•ificing of slain b••st•;
but more significantly and plainly, the Iews, who had their purifications by sp•inkling of water ▪ Numb. 8.7. and expiations by sac•ificing of slave b••st•;
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You have both in these words of the Apostle, (•o• •e labours to let out unto us the true Chris•, whole and inti•e) These things I write unto you that ye sin not :
You have both in these words of the Apostle, (•o• •e labours to let out unto us the true Chris•, Whole and inti•e) These things I write unto you that you sin not:
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and if any man sin, we have Christ a propitiation for our sins, here is the blood, the end of the blood i•, to s•ve us, the end of the water is, that we sin no•, since we are saved.
and if any man since, we have christ a propitiation for our Sins, Here is the blood, the end of the blood i•, to s•ve us, the end of the water is, that we sin no•, since we Are saved.
And the blood of Christ cleanseth u• from all sin ▪ Then certainly, this blood cannot be without water, it is n•ver separated from it, the proper effect of blood is to cover sin,
And the blood of christ Cleanseth u• from all since ▪ Then Certainly, this blood cannot be without water, it is n•ver separated from it, the proper Effect of blood is to cover since,
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These things I write unto you, that ye sin not ▪ This then is the design of the whole Gospel, the g•eat and grand design, to destroy sin, and save the sinner.
These things I write unto you, that you sin not ▪ This then is the Design of the Whole Gospel, the g•eat and grand Design, to destroy since, and save the sinner.
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yea, this is one of the chief articles of our peace, not only required of us as our duty, that we should destroy that, which cannot but destroy us; (for,
yea, this is one of the chief Articles of our peace, not only required of us as our duty, that we should destroy that, which cannot but destroy us; (for,
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because the Council of Heaven hath irrevocably past a fatall sentence against sin, as the only thing that in all the Creation hath the most perfect opposition to his blessed will,
Because the Council of Heaven hath irrevocably passed a fatal sentence against since, as the only thing that in all the Creation hath the most perfect opposition to his blessed will,
and not only to redeem us from hell, and deliver u• from wrath, Ti•. 2 14. He hath undertaken this gr••t work, to compe••e this mutiny and rebellion that was raised up in the Creation by sin, els• what peace could be between God and us, as long as his enemy and ours dwelt in our bosome,
and not only to Redeem us from hell, and deliver u• from wrath, Ti•. 2 14. He hath undertaken this gr••t work, to compe••e this mutiny and rebellion that was raised up in the Creation by since, els• what peace could be between God and us, as long as his enemy and ours dwelled in our bosom,
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Now, take a short view of these thing•, 〈 ◊ 〉 are wri•ten in the preceeding Chapter, and 〈 ◊ 〉 shall see that the ha•monious v•ice •f all tha• is in the Gospel, is this, that we sin not. Let me say further,
Now, take a short view of these thing•, 〈 ◊ 〉 Are wri•ten in the preceding Chapter, and 〈 ◊ 〉 shall see that the ha•monious v•ice •f all tha• is in the Gospel, is this, that we sin not. Let me say further,
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as these things are written th•t we sin not, so all thing• are done that we sin not. Tak• all the whole wo•k of Creation, of Providenc•, of Redemption, all of them speak one language, that we sin not: D•y unto day uttereth speech,
as these things Are written th•t we sin not, so all thing• Are done that we sin not. Tak• all the Whole wo•k of Creation, of Providenc•, of Redemption, all of them speak one language, that we sin not: D•y unto day utters speech,
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and therefore proclaims with a loud voice, that sin, which would cut off this subordination, and loose from this dependence upon his holy will, is • monstruous unnatural thing.
and Therefore proclaims with a loud voice, that since, which would Cut off this subordination, and lose from this dependence upon his holy will, is • monstruous unnatural thing.
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Take all his mer•ies towards us, whether general or particular, the tr•nscendent abundance of his infinit goodnesse in the earth, that river of his riches that •un• through it, to wa••• every m•n,
Take all his mer•ies towards us, whither general or particular, the tr•nscendent abundance of his infinite Goodness in the earth, that river of his riches that •un• through it, to wa••• every m•n,
or thine own person, put to thine ear, •nd he•r, this is the joynt harmonious melody, this is the proclamation of all, that we sin not, that we sin not against so good a God, and so great a God, that were wickednesse, thi• were madnesse.
or thine own person, put to thine ear, •nd he•r, this is the joint harmonious melody, this is the proclamation of all, that we sin not, that we sin not against so good a God, and so great a God, that were wickedness, thi• were madness.
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Doth he make many to fall in battel, and turns the •ury of that upon us, the voice of it is, that you who are left behind, should sin no more. Is there severity towards others, and towards you clemency;
Does he make many to fallen in battle, and turns the •ury of that upon us, the voice of it is, that you who Are left behind, should sin no more. Is there severity towards Others, and towards you clemency;
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O, the loud noise of that i•, sin not. But alas, the re•ult o• all is, that which is written, Psal. 78.32. Neverthelesse they sinned still. In the midst of so many concurring testimonies, in the very throng of all the sounds and voices that all the works of God utter, in the very hearing of these, neverthelesse to sin still, and not to return and enquire early after God, this is the plague and judgment of the Nation.
Oh, the loud noise of that i•, sin not. But alas, the re•ult o• all is, that which is written, Psalm 78.32. Nevertheless they sinned still. In the midst of so many concurring testimonies, in the very throng of all the sounds and voices that all the works of God utter, in the very hearing of these, nevertheless to sin still, and not to return and inquire early After God, this is the plague and judgement of the nation.
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and was manifested unto us, that is written that we sin not : for, •aith this same Apostle, Chap. 3.5.8. And ye know that he was manifested to take away our sins, and 〈 ◊ 〉 him is no sin ;
and was manifested unto us, that is written that we sin not: for, •aith this same Apostle, Chap. 3.5.8. And you know that he was manifested to take away our Sins, and 〈 ◊ 〉 him is no since;
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Now, O how cogent and pe•swading is this, one so high, come down so low, one dwelling in inaccessible glory, manifested in the flesh, in the infi•mity and weaknesse of it, to thi• very purpose, to repair the Creation, to make up th• •••aches of it, to destroy sin, and •ave the sinner;
Now, Oh how cogent and pe•swading is this, one so high, come down so low, one Dwelling in inaccessible glory, manifested in the Flesh, in the infi•mity and weakness of it, to thi• very purpose, to repair the Creation, to make up th• •••aches of it, to destroy since, and •ave the sinner;
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what force is in this to perswade a soul that truely believe• it, not to sin ? for, may he think within himself, Shall I save that which Christ came to destroy? Shall I intertain and maintain that which he came to take away,
what force is in this to persuade a soul that truly believe• it, not to sin? for, may he think within himself, Shall I save that which christ Come to destroy? Shall I entertain and maintain that which he Come to take away,
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and associat with my lusts, and war for them, which w•r agai•st my soul, and him that would save my •oul? Nay, 〈 ◊ 〉 us conclude (my beloved) within our own hearts, Is the Word and Prince of life manifested from Heaven,
and associate with my Lustiest, and war for them, which w•r agai•st my soul, and him that would save my •oul? Nay, 〈 ◊ 〉 us conclude (my Beloved) within our own hearts, Is the Word and Prince of life manifested from Heaven,
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and come to ma•• and unmake that wo•k of Satan, that he may rescue me from •n•er his tyranny? •hen God forbid that I should help Satan to build up that which my Saviour is ••sting down,
and come to ma•• and unmake that wo•k of Satan, that he may rescue me from •n•er his tyranny? •hen God forbid that I should help Satan to built up that which my Saviour is ••sting down,
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Nay, will a believing foul say, rather let me be a worker together with Christ, though saintly, ye• I resolve to wrestle with him, to pull down all the strong holds that Satan keeps in my nature,
Nay, will a believing foul say, rather let me be a worker together with christ, though saintly, ye• I resolve to wrestle with him, to pull down all the strong holds that Satan keeps in my nature,
Then consider the greatest end, and furthest design of the Gospel, how it is inseparably chained and linked into this, that we sin not. We are called to fellowship with the Father and the Son, and herein is his glory, and our happinesse.
Then Consider the greatest end, and furthest Design of the Gospel, how it is inseparably chained and linked into this, that we sin not. We Are called to fellowship with the Father and the Son, and herein is his glory, and our happiness.
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The nature of sin you know, it is the transgression of his Law, and so, it is the very just oppo•ition of the creatures will, to the will of him that made it.
The nature of since you know, it is the Transgression of his Law, and so, it is the very just oppo•ition of the creatures will, to the will of him that made it.
Now, how do ye imagine that this can consist with true friendship and fellowship, which looseth that conjunction of wills and affection•, which is the bond of true friendship,
Now, how do you imagine that this can consist with true friendship and fellowship, which loses that conjunction of wills and affection•, which is the bound of true friendship,
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and called to such a high dignity? Shall I, who aim and aspire so high as fellowship with God, debase and degrade my self with the vilest servitude? Shall I defile in that puddle again, till my own cloaths abhor me, who aims at so pure and so holy a society? Shall I yoke in my self with drunkards, liars, swearers,
and called to such a high dignity? Shall I, who aim and aspire so high as fellowship with God, debase and degrade my self with the Vilest servitude? Shall I defile in that puddle again, till my own clothes abhor me, who aims At so pure and so holy a society? Shall I yoke in my self with drunkards, liars, swearers,
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and other slaves of sin? Shall I rank my self thus, and conform my self to the world, seing there is a noble and glorious society to incorporat with, the King of kings to converse with daily? Alas, what are these worms that sit on Thrones to him? But f•r more,
and other slaves of since? Shall I rank my self thus, and conform my self to the world, sing there is a noble and glorious society to incorporate with, the King of Kings to converse with daily? Alas, what Are these worms that fit on Thrones to him? But f•r more,
how base are these companions in iniquity, your Pot-companions? &c. And what a vile society is it, l•k• that of the bottomlesse pit, where Devils are linked together in chains?
how base Are these Sodales in iniquity, your Pot-companions? etc. And what a vile society is it, l•k• that of the bottomless pit, where Devils Are linked together in chains?
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It may be said to be a well ordered Covenant in all things, that hath caveated and cautioned the whole matter of our salvation, in such a way, that there is neither place for discouragement and down-casting,
It may be said to be a well ordered Covenant in all things, that hath caveated and cautioned the Whole matter of our salvation, in such a Way, that there is neither place for discouragement and down-casting,
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there is no peace, no capitulation with sin, and yet the•e is peace concluded with the sinner, who is, by that agreement, bound to fall out with sin;
there is no peace, no capitulation with since, and yet the•e is peace concluded with the sinner, who is, by that agreement, bound to fallen out with since;
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there is no dispensation for sin, and from the perfection of holinesse, and yet there is an advocation for the sinner, which aims and studies after it;
there is no Dispensation for since, and from the perfection of holiness, and yet there is an advocation for the sinner, which aims and studies After it;
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That declaration what God i•, vers. 5. is expresly directed to this purpose, and applyed, vers. 6. God is light, and therefore sin not, for sin is darknesse;
That declaration what God i•, vers. 5. is expressly directed to this purpose, and applied, vers. 6. God is Light, and Therefore sin not, for since is darkness;
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he is light, for purity and beauty of holinesse, and perfection of knowledge, that true light in which is no darknesse, that unmixt light, all homogeneous to it •elf,
he is Light, for purity and beauty of holiness, and perfection of knowledge, that true Light in which is no darkness, that unmix Light, all homogeneous to it •elf,
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wilt thou sin against mercy, that must save thee? Again, is it written, that the blood of Iesus Christ cleanseth from all sin ? that is written, that ye sin not. It is true, it is written,
wilt thou sin against mercy, that must save thee? Again, is it written, that the blood of Iesus christ Cleanseth from all since? that is written, that you sin not. It is true, it is written,
he cannot but behold the hainousnesse •nd infinit evil that is in it, which required such an infinit recompence? And can a soul on that view run to the puddle and defile again,
he cannot but behold the heinousness •nd infinite evil that is in it, which required such an infinite recompense? And can a soul on that view run to the puddle and defile again,
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when he sees how dearly the fountain for cleansing was purch•sed? Can • believing heart have such treacherous thoughts harboured within him, to crucifie afresh the Lor• of glory, and,
when he sees how dearly the fountain for cleansing was purch•sed? Can • believing heart have such treacherous thoughts Harboured within him, to crucify afresh the Lor• of glory, and,
Ce•tainly, this blood i• not for such souls, not one wo•d of comfort in the Word, not one drop of hope in the blood, to them who pretend to believe in Christs blood, and continue in sin,
Ce•tainly, this blood i• not for such Souls, not one wo•d of Comfort in the Word, not one drop of hope in the blood, to them who pretend to believe in Christ blood, and continue in since,
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It is not recorded for this end, that you may live after your own imaginations and former customs, with •ecurity and peace, upon this presumption, that pardon is easily procurable,
It is not recorded for this end, that you may live After your own Imaginations and former customs, with •ecurity and peace, upon this presumption, that pardon is Easily procurable,
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But now, when there is such an unexpected proposal of grace, when God who is fre• to punish us, becomes indebted by his promise to •orgive our debts, we humbly submitting to him,
But now, when there is such an unexpected proposal of grace, when God who is fre• to Punish us, becomes indebted by his promise to •orgive our debts, we humbly submitting to him,
how often have men been ingaged and overcome by clemency and goodness, who could not be conquered by force of arms? Enemies have been made frien•s by thi• means, •uch power is in it, to knit hearts together.
how often have men been engaged and overcome by clemency and Goodness, who could not be conquered by force of arms? Enemies have been made frien•s by thi• means, •uch power is in it, to knit hearts together.
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Augustus, when he was acquainted with the conspi•acy of one of his chief Minions Cinna, whom he had made a f•iend of an enemy, by kindnesse and courtesie, takes the s•me way, to make of a traitor a constant friend;
Augustus, when he was acquainted with the conspi•acy of one of his chief Minions Cinna, whom he had made a f•iend of an enemy, by kindness and courtesy, Takes the s•me Way, to make of a traitor a constant friend;
he doth not punish him, as he had done others, but calls for him, •nd declare• unto him his vile ingratitude, that when he had given him life and liberty, he should conspire to take away his Princes life;
he does not Punish him, as he had done Others, but calls for him, •nd declare• unto him his vile ingratitude, that when he had given him life and liberty, he should conspire to take away his Princes life;
as • rod is not bowed by great strength, but broken, even so, these things, of the promise of pardon for sin, of the grace and re•dinesse of God to pardon upon the easiest terms, are written for this end, that our wilde and undaunted natures may be tamed,
as • rod is not bowed by great strength, but broken, even so, these things, of the promise of pardon for since, of the grace and re•dinesse of God to pardon upon the Easiest terms, Are written for this end, that our wild and undaunted nature's may be tamed,
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and may bow and submit willingly to the yoke of his obedience, and may henceforth knit such a sacred bond of friendship •nd fellowship with God, as may never be broken.
and may bow and submit willingly to the yoke of his Obedience, and may henceforth knit such a sacred bound of friendship •nd fellowship with God, as may never be broken.
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but the very contrary, is the intent of the declaring unto us that we have •in ▪ he shews that none want it, not that ye may be the more indulgent towa•ds it,
but the very contrary, is the intent of the declaring unto us that we have •in ▪ he shows that none want it, not that you may be the more indulgent towa•ds it,
even the best and holiest, it is an ala•m to them, to tell them that sin is in confintis, in their very borders, th•t the enemy is even in their quarters, ye•, in their bosome;
even the best and Holiest, it is an ala•m to them, to tell them that since is in confintis, in their very borders, th•t the enemy is even in their quarters, ye•, in their bosom;
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It i• strange, that since the holiest have need of continual watching against this bosome enemy, that ye who have both little knowledge and strength, should think ye may live securely, and not trouble your selves.
It i• strange, that since the Holiest have need of continual watching against this bosom enemy, that you who have both little knowledge and strength, should think you may live securely, and not trouble your selves.
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Next, that it is usual for sins after me•cy, conviction, and resolution to appear so hainous, that they may seem to over-top the mercy o• God, and th• merit• of Christ ;
Next, that it is usual for Sins After me•cy, conviction, and resolution to appear so heinous, that they may seem to overtop the mercy o• God, and th• merit• of christ;
I would wish every Christian to be throughly acquainted, and often conversant in two Books of Sophistry, I may so term them, the deceitfulnesse of his own heart,
I would wish every Christian to be thoroughly acquainted, and often conversant in two Books of Sophistry, I may so term them, the deceitfulness of his own heart,
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to take off the deceiving mask of pretences and appearances of good, and behold sensibly the true and real inclinations of the heart to wickednesse, to passion, pride, uncleannesse, malice, envy,
to take off the deceiving mask of pretences and appearances of good, and behold sensibly the true and real inclinations of the heart to wickedness, to passion, pride, uncleanness, malice, envy,
I presse this the more, because I verily apprehend it to be the plague of many Christians, who have some general insight into the matter of good and evil,
I press this the more, Because I verily apprehend it to be the plague of many Christians, who have Some general insight into the matter of good and evil,
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Then withal, I desire you to study how deceivable a thing sin is, how many deceitful fair pretences it is covered with, it hath the voi•e of Iacob, but the hands of Esau ;
Then withal, I desire you to study how deceivable a thing since is, how many deceitful fair pretences it is covered with, it hath the voi•e of Iacob, but the hands of Esau;
and if there be not much heedfulness and attention, and much expe•ience o• the wiles of that subtill one, it is a great hazard to be catched with it un•dvisedly,
and if there be not much heedfulness and attention, and much expe•ience o• the wiles of that subtle one, it is a great hazard to be catched with it un•dvisedly,
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so it is especially to be caveated, that he despair not in his sins, for it is imported in this provision, that the believer is in great haza•d upon new lapses into sin, either of daily incursion,
so it is especially to be caveated, that he despair not in his Sins, for it is imported in this provision, that the believer is in great haza•d upon new lapses into since, either of daily incursion,
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As there is so much corruption in any mans heart, as will turn the grace of God into w•ntonnesse, and incline him upon the propo•al of free grace, to presume to take liberty to the flesh,
As there is so much corruption in any men heart, as will turn the grace of God into w•ntonnesse, and incline him upon the propo•al of free grace, to presume to take liberty to the Flesh,
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And indeed, it is no wonder if the soul be thus set upon, if we set •side the consideration of the infinit grace of God, that far surpasseth the ill deserts of men.
And indeed, it is no wonder if the soul be thus Set upon, if we Set •side the consideration of the infinite grace of God, that Far Surpasses the ill deserts of men.
how will he be filled with shame •nd con•usion of face, if he look upon God? every look or beam of whose countenance, represents into the soul the vilest and most abominable visage of sin;
how will he be filled with shame •nd con•usion of face, if he look upon God? every look or beam of whose countenance, represents into the soul the Vilest and most abominable visage of since;
for though there be in•empnity that way, as to thy eternal estate, yet I am perswaded, that there is more damnage another way, in thy spiritual estate in this wo•ld,
for though there be in•empnity that Way, as to thy Eternal estate, yet I am persuaded, that there is more damage Another Way, in thy spiritual estate in this wo•ld,
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to speak after the manne• of man, and in the way of reason it self, the inte•tainment of that which God hates, will dep•ive thee of mo•e solid joy and sweetnesse in him,
to speak After the manne• of man, and in the Way of reason it self, the inte•tainment of that which God hates, will dep•ive thee of mo•e solid joy and sweetness in him,
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even in this world, and sure, I think it a ve•y rational and Christian inducement, to prevail w•th a Christian not to sin, to tell him that he shall make a foolish bargain by it,
even in this world, and sure, I think it a ve•y rational and Christian inducement, to prevail w•th a Christian not to sin, to tell him that he shall make a foolish bargain by it,
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Is there no hurt or losse incident to men, but eternal perdit•on? Nay, my beloved, there is a losse Christians may sustain by sinning freely, which all the combined advantages of sin cannot compense;
Is there no hurt or loss incident to men, but Eternal perdit•on? Nay, my Beloved, there is a loss Christians may sustain by sinning freely, which all the combined advantages of since cannot compense;
Let these teach you who are escaped the great hurt of sin, to fear at least to be hurt by it this way, more then ever you can expect to be helped by it.
Let these teach you who Are escaped the great hurt of since, to Fear At least to be hurt by it this Way, more then ever you can expect to be helped by it.
yet my beloved, consider, that if any man sin, we have an advocate, &c. There is an expresse caution against thy discouragement ▪ certainly our Saviour hath provided for it,
yet my Beloved, Consider, that if any man since, we have an advocate, etc. There is an express caution against thy discouragement ▪ Certainly our Saviour hath provided for it,
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since the case is so incident, and the supposition so ordinary, it is not conceivable that he hath not caveated and •ecured thy salvation in such cases:
since the case is so incident, and the supposition so ordinary, it is not conceivable that he hath not caveated and •ecured thy salvation in such cases:
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all this he knew, that when ye should order your forces, and draw out against sin, with the greatest desire and resolution, that yet you might be soiled unexpectedly;
all this he knew, that when you should order your forces, and draw out against since, with the greatest desire and resolution, that yet you might be soiled unexpectedly;
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but what is this wonder, to the wonder of hi• grace? it is swallowed up in that higher wonder, For his thoughts and wayes are not like ours, hi• voice is, Return thou back-sl•ding sinner to thy first Husband, tho•gh thou hast played the harlot.
but what is this wonder, to the wonder of hi• grace? it is swallowed up in that higher wonder, For his thoughts and ways Are not like ours, hi• voice is, Return thou back-sl•ding sinner to thy First Husband, tho•gh thou hast played the harlot.
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and God his righteous Iudge above him, Who can come in to plead such a man• cause? A person self-condemned, who shall plead for his absolution? If he cannot but accuse himself,
and God his righteous Judge above him, Who can come in to plead such a man• cause? A person self-condemned, who shall plead for his absolution? If he cannot but accuse himself,
because the supream and highest Judge, must be both Judge and Party? Where shall a dayes-man be found to lay hi• hands on both, and advocate the desperat ▪ like cause of sinners? Truly here we had been at an eternal stand,
Because the supreme and highest Judge, must be both Judge and Party? Where shall a Dayman be found to lay hi• hands on both, and advocate the desperate ▪ like cause of Sinners? Truly Here we had been At an Eternal stand,
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and here had the businesse stuck for ever, for any thing that the Creation could imagine, had not the infinit grace and wisdome of Go• opened themselves to mankind, in opening ▪ a door of hope to broken and out-law sinners;
and Here had the business stuck for ever, for any thing that the Creation could imagine, had not the infinite grace and Wisdom of Go• opened themselves to mankind, in opening ▪ a door of hope to broken and outlaw Sinners;
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and behold, here is the provision is made for the sec••ity and salvation of lost souls, there is One able and mighty to save, a person found out fit for this advocation, who taketh the broken cause of sinners in hand,
and behold, Here is the provision is made for the sec••ity and salvation of lost Souls, there is One able and mighty to save, a person found out fit for this advocation, who Takes the broken cause of Sinners in hand,
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so that he can have no retiring or withdrawing•place from it ▪ Indeed, some poor soul• make a mad escape from under the challenge of their consciences, they get away from their keepers to more excesse in sin;
so that he can have no retiring or withdrawing•place from it ▪ Indeed, Some poor soul• make a mad escape from under the challenge of their Consciences, they get away from their keepers to more excess in since;
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I would desire you to look upon this, and consider that there is a sentence past in the Word of God upon all your actions, that the wrath of God is revealed in the Scriptures as due to you, however you may flatter your selves in your sins,
I would desire you to look upon this, and Consider that there is a sentence passed in the Word of God upon all your actions, that the wrath of God is revealed in the Scriptures as due to you, however you may flatter your selves in your Sins,
What shall we do then? Since righteousnesse and justice is against us, who can plead for us? It would seem, that there could be no relaxing, no repealing, no dispensing with this Law, at least, that, i• there be any thing of that kind, that righteousnesse and judgment can have no hand in it ▪ Yet,
What shall we do then? Since righteousness and Justice is against us, who can plead for us? It would seem, that there could be no relaxing, no repealing, no dispensing with this Law, At least, that, i• there be any thing of that kind, that righteousness and judgement can have no hand in it ▪ Yet,
behold what follows, We have an advocate, &c. And an Advocate his office is, to sue out the Cliants right, from principles of Justice, elsewhere Christ hath the office of a Iudge, here is an Advocate for the party,
behold what follows, We have an advocate, etc. And an Advocate his office is, to sue out the Clients right, from principles of justice, elsewhere christ hath the office of a Judge, Here is an Advocate for the party,
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these do not crosse one another, but to make out our abundant consolation, that one intire office of our Saviour is represented under all these various 〈 ◊ 〉 suited to our capacity;
these do not cross one Another, but to make out our abundant consolation, that one entire office of our Saviour is represented under all these various 〈 ◊ 〉 suited to our capacity;
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A Judge he is, yea, his Tribunal is the highest and •upream, from which there is no appeal, the ultimat decision lyes here of all capital, or soul ca•es or causes.
A Judge he is, yea, his Tribunal is the highest and •upream, from which there is no appeal, the ultimate decision lies Here of all capital, or soul ca•es or Causes.
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for the Gospel is his contrivance, as it was the Sons, but Christ is, as it were, substituted his Vicegerent, in the administration of the second Covenant.
for the Gospel is his contrivance, as it was the Sons, but christ is, as it were, substituted his Vicegerent, in the administration of the second Covenant.
as we consider God the ••ther sitting upon the Tribunal o• Justice, and p•oceeding acco•ding to the te•ms and •enor o• hi• fi•s• Law, o• Covenant of life an• death;
as we Consider God the ••ther sitting upon the Tribunal o• justice, and p•oceeding acco•ding to the te•ms and •enor o• hi• fi•s• Law, o• Covenant of life an• death;
even from the p•inciples of Justice ▪ he presents his satis•acto•y ••c•ifice, and pleads that we are not to be charged with that punishment that he hath suffe•ed, b•cause he hath indeed fulfi•led our legal righteousness,
even from the p•inciples of justice ▪ he presents his satis•acto•y ••c•ifice, and pleads that we Are not to be charged with that punishment that he hath suffe•ed, b•cause he hath indeed fulfi•led our Legal righteousness,
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Thu•, you see the salvation and absolution of believers, is wonde•fully ••cu•ed ▪ •or the•e is a sentence •or it, in the Co••t of the Gospel, pronounced by the S••, but l•st ▪ you think he should usu•p such an absolute power,
Thu•, you see the salvation and absolution of believers, is wonde•fully ••cu•ed ▪ •or the•e is a sentence •or it, in the Co••t of the Gospel, pronounced by the S••, but l•st ▪ you think he should usu•p such an absolute power,
then hear, that he i• an advo•ate to plead out the equity and justice of it, be•o•e the very Tribunal of the Law, that the Law it s•lf being the •ule, the Father himself who made the Law being the Judge, the poor soul that flyes unto him as a •e•uge, may be saved,
then hear, that he i• an advo•ate to plead out the equity and Justice of it, be•o•e the very Tribunal of the Law, that the Law it s•lf being the •ule, the Father himself who made the Law being the Judge, the poor soul that flies unto him as a •e•uge, may be saved,
Nay, be•ore the matter shall misgive, as he comes down from off the Throne, to stand at the Bar and plead for sinners, who devolve themselves upon him,
Nay, be•ore the matter shall misgive, as he comes down from off the Throne, to stand At the Bar and plead for Sinners, who devolve themselves upon him,
And truly he ceased not in the dayes of his flesh to pray for us, with strong cryes and tears, Heb. 7. And now he lives still to make intercession for us.
And truly he ceased not in the days of his Flesh to pray for us, with strong cries and tears, Hebrew 7. And now he lives still to make Intercession for us.
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and dispensing with the punishment due to their persons, yet the Lords justice and •a•th•ulnesse in that fi•st commination, might be wronged and disappointed by it,
and dispensing with the punishment due to their Persons, yet the lords Justice and •a•th•ulnesse in that fi•st commination, might be wronged and disappointed by it,
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There•ore, in the infinit deeps of Gods wisdome there was a way •ound out to declare both mercy and justi•e, to make both to shine glo•iously in this wo•k,
There•ore, in the infinite deeps of God's Wisdom there was a Way •ound out to declare both mercy and justi•e, to make both to shine glo•iously in this wo•k,
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the meeting is strange, if you consider the parties, mercy and truth, righteousnesse and peace, i• mercy and peace had met thus ••i•ndly, it had been lesse wonder,
the meeting is strange, if you Consider the parties, mercy and truth, righteousness and peace, i• mercy and peace had met thus ••i•ndly, it had been less wonder,
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But here is the wonder, mercy and truth meets in a ••iendly manner, and kisseth one another, ther's a perfect agreement and harmony amongst them, about this matter of our sa•vation;
But Here is the wonder, mercy and truth meets in a ••iendly manner, and Kisses one Another, ther's a perfect agreement and harmony among them, about this matter of our sa•vation;
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and hath him at this disadvantage, and that he might have re•used to have accepted any other satisfaction from another person, there•ore, he puts on the habit and •orm of a supplicant,
and hath him At this disadvantage, and that he might have re•used to have accepted any other satisfaction from Another person, there•ore, he puts on the habit and •orm of a supplicant,
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and intercessour for us, and so, while he was in the flesh, he ceased not to offer up prayers and supplications with strong cryes and tears, and h• is said still to make intercession for us ••as he learned obedience,
and intercessor for us, and so, while he was in the Flesh, he ceased not to offer up Prayers and supplications with strong cries and tears, and h• is said still to make Intercession for us ••as he learned Obedience,
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because his Father once having accepted him in our stead he gave a satisfaction in value equal to our debt, and pe•formed all that we were personally bond to,
Because his Father once having accepted him in our stead he gave a satisfaction in valve equal to our debt, and pe•formed all that we were personally bound to,
A sinner stands accused in his own Conscience, and before God ▪ therefore, to the end that we get no wrong, there is a twofold Advocate given us, one in the E•rth, in our Consciences, another in the Heavens with God ▪ Christ is gone up to the highest T•ibunal, where the cause receives a definitive sentence,
A sinner Stands accused in his own Conscience, and before God ▪ Therefore, to the end that we get no wrong, there is a twofold Advocate given us, one in the E•rth, in our Consciences, Another in the Heavens with God ▪ christ is gone up to the highest T•ibunal, where the cause receives a definitive sentence,
and there he manageth it above, so that though Satan should obtrude upon a poor soul, a w•ong sentence in its own con•cience, an• bring down a false and counte•feit Act,
and there he manageth it above, so that though Satan should obtrude upon a poor soul, a w•ong sentence in its own con•cience, an• bring down a false and counte•feit Act,
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for he hath already succumb'd on 〈 ◊ 〉, when Christ was here, the Prince of the worl• was judged and cast out, and so he will never once put in an accusation into Heaven,
for he hath already succumbed on 〈 ◊ 〉, when christ was Here, the Prince of the worl• was judged and cast out, and so he will never once put in an accusation into Heaven,
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And this is a great com•o•t, that all infe•iour sentences in thy perplexed con•ci•n•e, which Satan through violence hath imposed upon thee ▪ are r•••inded above in the highe•• Court,
And this is a great com•o•t, that all infe•iour sentences in thy perplexed con•ci•n•e, which Satan through violence hath imposed upon thee ▪ Are r•••inded above in the highe•• Court,
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then he doth, and open that up before God, but in the mean time ▪ consider how it is managed above, plead thou also, sati•fied in Christ, though guilty;
then he does, and open that up before God, but in the mean time ▪ Consider how it is managed above, plead thou also, sati•fied in christ, though guilty;
and so, thou may say to thy accuser, if thou hast any thing to object against me, w•y I may not be saved, thoug• a sinner, thou must go up to the highest Tribunal to propone it, thou must come before my Judge and Advocate above,
and so, thou may say to thy accuser, if thou hast any thing to Object against me, w•y I may not be saved, thoug• a sinner, thou must go up to the highest Tribunal to propone it, thou must come before my Judge and Advocate above,
Now, this is the way, that the Spirit advocats for us in our Consciences, Iohn 14 and 15.26. NONLATINALPHABET it is rendered here Advocate, the•e Comforter ;
Now, this is the Way, that the Spirit advocates for us in our Consciences, John 14 and 15.26. it is rendered Here Advocate, the•e Comforter;
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and this he doth, partly by opening up the Scripture• to us, and making us understand the way of Salvation in them, partly manifesting his own works ▪ and Gods gifts in us, by a super-added light of testimony,
and this he does, partly by opening up the Scripture• to us, and making us understand the Way of Salvation in them, partly manifesting his own works ▪ and God's Gifts in us, by a superadded Light of testimony,
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suppose that article and point were gained against thee, what would thou do next? Certainly, thou must say, I would then seek grace and faith from Him who giveth liberally, I would then labour to receive Christ in the promises, I say, do that now,
suppose that article and point were gained against thee, what would thou doe next? Certainly, thou must say, I would then seek grace and faith from Him who gives liberally, I would then labour to receive christ in the promises, I say, do that now,
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But in any challenge about the trangression of the Law, or desert of eternal wrath, the Spirit must not plead, not guilty, for thou must confesse that,
But in any challenge about the Transgression of the Law, or desert of Eternal wrath, the Spirit must not plead, not guilty, for thou must confess that,
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but in as far as he driveth at a further conclusion, to drive thee away from hope and confidence, to despondency of spirit, in so far the Spirit clear• up unto the conscience that this doth no wayes •ollow, •rom that confession of guiltinesse,
but in as Far as he drives At a further conclusion, to drive thee away from hope and confidence, to despondency of Spirit, in so Far the Spirit clear• up unto the conscience that this does not ways •ollow, •rom that Confessi of guiltiness,
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but in the advocation of Iesus Christ, the Saviour of sinners, and therefore, the Apostle propone• it here, •or the comfort of believers, who •re incident to be su•prized, through the suddennesse of sin,
but in the advocation of Iesus christ, the Saviour of Sinners, and Therefore, the Apostle propone• it Here, •or the Comfort of believers, who •re incident to be su•prized, through the suddenness of since,
and therefore, they are made to groan within themselves, and sometimes sadly to conclude again•• themselves, upon the prevailing of sin, here i• the cordial (I say) he presents to them, Iesus Christ standing before the Bar o• Heaven,
and Therefore, they Are made to groan within themselves, and sometime sadly to conclude again•• themselves, upon the prevailing of since, Here i• the cordial (I say) he presents to them, Iesus christ standing before the Bar o• Heaven,
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so he presents us with the most comfo•table a•pect, Christ standing between us and Justice, the Mediator interposed between us and the Father, so that there can come no harm to such poor sinners,
so he presents us with the most comfo•table a•pect, christ standing between us and justice, the Mediator interposed between us and the Father, so that there can come no harm to such poor Sinners,
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The strength of Christs Advocation for believers, consists partly, in his qualification •or the office, partly in the ground and •oundation of his cause.
The strength of Christ Advocation for believers, consists partly, in his qualification •or the office, partly in the ground and •oundation of his cause.
His qualification we have in this vers. the ground and •oundation of his pleading in the next vers. in that he is a propitiation for our sins, and upon this very ground, his Advocation is both just and effectual.
His qualification we have in this vers. the ground and •oundation of his pleading in the next vers. in that he is a propitiation for our Sins, and upon this very ground, his Advocation is both just and effectual.
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But here is the great comfort, he is Christs Father, and our Father, so himself told us, Ioh. 20.17. I go to my Father and your Father, and my God and your God.
But Here is the great Comfort, he is Christ Father, and our Father, so himself told us, John 20.17. I go to my Father and your Father, and my God and your God.
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and though we be apprehensive of his anger, in our failings and offences, and this makes us often to be both affraid and •shamed to come to him, measuring him after the manner of men, who are soon angry,
and though we be apprehensive of his anger, in our failings and offences, and this makes us often to be both afraid and •shamed to come to him, measuring him After the manner of men, who Are soon angry,
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and stumbles against our purpose, be pities us, as a Father doth hi• children, knowing that we are but dust and grasse, Psal. 103.13, 14, 15, 16, 17. See the excellent and sweet application of this relation, by the Psalmist,
and stumbles against our purpose, be pities us, as a Father does hi• children, knowing that we Are but dust and grass, Psalm 103.13, 14, 15, 16, 17. See the excellent and sweet application of this Relation, by the Psalmist,
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if it stir him, it stirs up rather the affection of pity, then the passion of anger, he pities his poor child when he cryes out, of violence and opp•ession.
if it stir him, it stirs up rather the affection of pity, then the passion of anger, he pities his poor child when he cries out, of violence and opp•ession.
He will certainly hear his welbeloved Son, for in him he is well pleased, his soul rests and takes complacency in him, and for his sake he •dopts us to be his children;
He will Certainly hear his well-beloved Son, for in him he is well pleased, his soul rests and Takes complacency in him, and for his sake he •dopts us to be his children;
In which there i• the greatest stay and support for a sinking soul, to know that all this frame and fabrick of the Gospel was contrived by God the Father, and that he is master-builder in it,
In which there i• the greatest stay and support for a sinking soul, to know that all this frame and fabric of the Gospel was contrived by God the Father, and that he is master-builder in it,
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since it is so, there can nothing controll it, or shake it, since it is th• very will of God, with whom we have to do, that a Mediator should st•nd between him and u•:
since it is so, there can nothing control it, or shake it, since it is th• very will of God, with whom we have to do, that a Mediator should st•nd between him and u•:
and he hath such a mind to clear poor souls, th•t he freely chooseth and giveth them •n able Advocate, it is a great token that he hath a mind to s•ve as many as come and submit to him,
and he hath such a mind to clear poor Souls, th•t he freely chooses and gives them •n able Advocate, it is a great token that he hath a mind to s•ve as many as come and submit to him,
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for God h•th singularly qualified him for it, given him the Spirit above measure, Isai. 61.1. He received gifts not only to distribute to men, but to exercise for men, and their advantage, Psal. 68.18.
for God h•th singularly qualified him for it, given him the Spirit above measure, Isaiah 61.1. He received Gifts not only to distribute to men, but to exercise for men, and their advantage, Psalm 68.18.
And therefore the Father seems to interess himself in the cause, as it were his own, he furnisheth our Advocate, as if it were to ple•d the c•use of his own justice against us, he upholds and strengthens Christ in our cause, a• really a• if it were his own, Isai. 42.1.6.
And Therefore the Father seems to interess himself in the cause, as it were his own, he furnisheth our Advocate, as if it were to ple•d the c•use of his own Justice against us, he upholds and strengthens christ in our cause, a• really a• if it were his own, Isaiah 42.1.6.
which expresseth to us the admirable harmony and consent of Heaven to the salvation of as many as make Christ their refuge, •nd desire not to live in sin,
which Expresses to us the admirable harmony and consent of Heaven to the salvation of as many as make christ their refuge, •nd desire not to live in since,
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but he is the Advocate and the Saviour, th•• never s•ccumb'd in his undertaking for any soul, be their sins never so h•inous, their accusation never so just and true, their accuser never so powerful,
but he is the Advocate and the Saviour, th•• never s•ccumbed in his undertaking for any soul, be their Sins never so h•inous, their accusation never so just and true, their accuser never so powerful,
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yet they who put their cause in his hand, who flee in hither for refuge, being we•ried of the bond•ge of sin •nd Sat•n, he ha•h such • prevalency with the Father, th•t their c•use cannot miscarry,
yet they who put their cause in his hand, who flee in hither for refuge, being we•ried of the bond•ge of since •nd Sat•n, he ha•h such • prevalency with the Father, th•t their c•use cannot miscarry,
even when Justice it self seems to be the opposite party, yet he h•th such m•rvellous successe in his office, that justice shall •ather meet amicably with mercy and peace,
even when justice it self seems to be the opposite party, yet he h•th such m•rvellous success in his office, that Justice shall •ather meet amicably with mercy and peace,
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But there is •nother personal qualification needful, or all should be in vain, Iesus the righteous. If he were not righteous in himself, he had need of an Advocate for himself,
But there is •nother personal qualification needful, or all should be in vain, Iesus the righteous. If he were not righteous in himself, he had need of an Advocate for himself,
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an unblameable and u•spotted high Priest, else he could not mediate for others, and such an Advocate too, else he could not plead for others, Heb. 7.26.
an unblameable and u•spotted high Priest, Else he could not mediate for Others, and such an Advocate too, Else he could not plead for Others, Hebrew 7.26.
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for if the just was delivered for the unjust, and the righteous suffered for the unrighteous, much more is it consistent with the justice of the Father, to deliver and save the unrighteous and unjust sinner, for the •ighteous Advocats sake.
for if the just was Delivered for the unjust, and the righteous suffered for the unrighteous, much more is it consistent with the Justice of the Father, to deliver and save the unrighteous and unjust sinner, for the •ighteous Advocates sake.
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If justice thought she did me no wrong to punish me the righteous, then let it not be thought a wrong to justice to pardon, absolve, and justifie the unrighteous.
If Justice Thought she did me no wrong to Punish me the righteous, then let it not be Thought a wrong to Justice to pardon, absolve, and justify the unrighteous.
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and the Law, indites the accusation against them? Can they plead, Not guilty? Or he for them? There is a twofold righ•eousnesse, in relation to a twofold rule, a righteousnesse of strict justice, in relation to the first Covenant,
and the Law, indites the accusation against them? Can they plead, Not guilty? Or he for them? There is a twofold righ•eousnesse, in Relation to a twofold Rule, a righteousness of strict Justice, in Relation to the First Covenant,
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I know there will be some secret whisperings in your hearts upon the hearing of this, Oh, its true, it is a most comfortable thing for them whose Advocate he is, there is no fear of the miscarrying of their cause above,
I know there will be Some secret whisperings in your hearts upon the hearing of this, O, its true, it is a most comfortable thing for them whose Advocate he is, there is no Fear of the miscarrying of their cause above,
but as for me, I know not if he be an Advocate for me, whether I may come into that sentence, We have an Advocate, &c. I confesse it is true, he is not an Advocate for every one,
but as for me, I know not if he be an Advocate for me, whither I may come into that sentence, We have an Advocate, etc. I confess it is true, he is not an Advocate for every one,
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for while he was here, be prayed not for the world, but them that were given him out of the world, Joh. 17. much more will he not plead for the world, w•en he is above;
for while he was Here, be prayed not for the world, but them that were given him out of the world, John 17. much more will he not plead for the world, w•en he is above;
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But yet, I believe his Advocation is not restrained only to them that actually believe, 〈 ◊ 〉 neither his supplication was, Ioh. 17. But 〈 ◊ 〉 he prayed for them who should •e•eafter believe,
But yet, I believe his Advocation is not restrained only to them that actually believe, 〈 ◊ 〉 neither his supplication was, John 17. But 〈 ◊ 〉 he prayed for them who should •e•eafter believe,
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but particularly intended for the elect, that is, the present suspension of the execution of the curse of the •aw, by vertue whereof there is liberty to offer the Gospel, and c•ll sinners to repentance:
but particularly intended for the elect, that is, the present suspension of the execution of the curse of the •aw, by virtue whereof there is liberty to offer the Gospel, and c•ll Sinners to Repentance:
No question, the spa•ing of the world, the forbe•••nce and long-suff••ing of God tow•rd sinner•, is the result and f•uit of our Lords intercession and advocation in He•ven, and so even the e••ct have the benefit of it before they believe,
No question, the spa•ing of the world, the forbe•••nce and long-suff••ing of God tow•rd sinner•, is the result and f•uit of our lords Intercession and advocation in He•ven, and so even the e••ct have the benefit of it before they believe,
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Now, consider (I say) whether or not thou be one that find• the power of that perswasion, my little children, I write to you that you sin not, &c. Can thou unfeignedly s•y, that its th• desire and indeavour of thy soul, not to sin, and that thou art perswaded to this, not only from the fear and terrour of God,
Now, Consider (I say) whither or not thou be one that find• the power of that persuasion, my little children, I write to you that you sin not, etc. Can thou unfeignedly s•y, that its th• desire and endeavour of thy soul, not to since, and that thou art persuaded to this, not only from the Fear and terror of God,
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and the L•w pleaded •gainst thee, before the bar of thy own conscience, then, I say, according to this Scripture, thou art the soul unto whom this comfort belongs, thou art called of God, to decide the controversy in thy own conscience, by flying up, •nd apealing to that higher Tribunal, where Christ is advocate, thou may safely give over,
and the L•w pleaded •gainst thee, before the bar of thy own conscience, then, I say, according to this Scripture, thou art the soul unto whom this Comfort belongs, thou art called of God, to decide the controversy in thy own conscience, by flying up, •nd apealing to that higher Tribunal, where christ is advocate, thou may safely give over,
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But on the other hand, O, how deplorable and irremedilesse is the condition of these souls, who have no cause of this kind stated within there our conscience, who are not pursued by Satan and sin,
But on the other hand, Oh, how deplorable and irremedilesse is the condition of these Souls, who have no cause of this kind stated within there our conscience, who Are not pursued by Satan and since,
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and used him formerly as an Advocate against sin and Satan. But wo to them for ever, who would never suffer this cause to be pleaded, while there was an Advocate.
and used him formerly as an Advocate against since and Satan. But woe to them for ever, who would never suffer this cause to be pleaded, while there was an Advocate.
SERMON XXVII· 1 Joh. 2.2. And he is the propitiation, &c. HEre is the strength of Christs plea, and ground of his advocation, that he is the proti•tion.
SERMON XXVII· 1 John 2.2. And he is the propitiation, etc. Here is the strength of Christ plea, and ground of his advocation, that he is the proti•tion.
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The Advocate is the Priest, and the Priest is the Sacrifice, and such efficacy this sacrifice hath, that the propitiatorie-sacrifice may be called the very propitiation, and pacification for sin.
The Advocate is the Priest, and the Priest is the Sacrifice, and such efficacy this sacrifice hath, that the propitiatory-sacrifice may be called the very propitiation, and pacification for since.
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But truly, it comes not out, but by drawing, and there is nothing fit for that but the heart, that alone can suck out of these breasts the milk of consolation.
But truly, it comes not out, but by drawing, and there is nothing fit for that but the heart, that alone can suck out of these breasts the milk of consolation.
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The well of salvation in the word is deep, and many of you have nothing to draw with, you want the bucket that should be let down, that is, the affection•t meditation and consideration of the heart;
The well of salvation in the word is deep, and many of you have nothing to draw with, you want the bucket that should be let down, that is, the affection•t meditation and consideration of the heart;
as in his Evangel, the Baptist, doth. Behold the Lamb of God which taketh away the sins of the World. And the Church, Isa. 63.1. taketh a special notice of this person.
as in his Evangel, the Baptist, does. Behold the Lamb of God which Takes away the Sins of the World. And the Church, Isaiah 63.1. Takes a special notice of this person.
Who is this that cometh from Edom? and that which maketh him so remarkable, is his strange habit after the treading the Wine-presse of wrath alone, that he was made a bloody sacrifice to pacifie God,
Who is this that comes from Edom? and that which makes him so remarkable, is his strange habit After the treading the Winepress of wrath alone, that he was made a bloody sacrifice to pacify God,
and to shew you, how notable a person he is, he is signally, and eminently pointed •ut by the Father, Is•. 42.1. Behold my servant, &c. As if he would have the eyes of all men fixed upon him, with wonder and admiration;
and to show you, how notable a person he is, he is signally, and eminently pointed •ut by the Father, Is•. 42.1. Behold my servant, etc. As if he would have the eyes of all men fixed upon him, with wonder and admiration;
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and for this end, he singled him out from the multitude, by a voice from heaven, which testified unto him particularly, this is my welbel•ved Son, hear him.
and for this end, he singled him out from the multitude, by a voice from heaven, which testified unto him particularly, this is my welbel•ved Son, hear him.
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but He is not only holy and harmlesse, but higher then the heavens. O, what a vast descent was this, from heaven to earth, from a Lord to a servant, from an ete•nal Spirit, to mortal flesh, from God to creatu•es,
but He is not only holy and harmless, but higher then the heavens. Oh, what a vast descent was this, from heaven to earth, from a Lord to a servant, from an ete•nal Spirit, to Mortal Flesh, from God to creatu•es,
but such as might procure lo•thing, as is described, Ezek. 16. and Rom. 5.6. and 1 Pet. 3.18. While we were enemies, and might have expected • commissioner from heaven, with vengeance against us.
but such as might procure lo•thing, as is described, Ezekiel 16. and Rom. 5.6. and 1 Pet. 3.18. While we were enemies, and might have expected • commissioner from heaven, with vengeance against us.
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many impediments of his affection, and many difficulties to his power, and then, no gain nor advantage to be expected from such creature•, notwitstanding of such an undertaking for them.
many impediments of his affection, and many difficulties to his power, and then, no gain nor advantage to be expected from such creature•, notwithstanding of such an undertaking for them.
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for, a soul apprehending the greatnesse and hainousnesse of sins, and the inviolablenesse of Gods righteousnesse, with the purity of his holinesse, can hardly be 〈 ◊ 〉 ▪ that any thing can compe•••• 〈 ◊ 〉 infinit w•ong that is done to his Majesty,
for, a soul apprehending the greatness and heinousness of Sins, and the inviolableness of God's righteousness, with the purity of his holiness, can hardly be 〈 ◊ 〉 ▪ that any thing can compe•••• 〈 ◊ 〉 infinite w•ong that is done to his Majesty,
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But now, I say, all this difficulty, and these clouds of doubts, will evanish at the bright appea•ance of this Sun of Righteousnesse, that i•, at the solid conside•ation of the glorious excellency of him that was given • ransome for us, herein the soul may be satisfied, that God is satisfied,
But now, I say, all this difficulty, and these Clouds of doubts, will evanish At the bright appea•ance of this Sun of Righteousness, that i•, At the solid conside•ation of the glorious excellency of him that was given • ransom for us, herein the soul may be satisfied, that God is satisfied,
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when he considers what a person hath undertaken it, even Iesus the righteous, the only Son of God, in whom his soul delighteth, whose glorious divine Majesty puts the stamp of infinit worth upon all his sufferings,
when he considers what a person hath undertaken it, even Iesus the righteous, the only Son of God, in whom his soul delights, whose glorious divine Majesty puts the stamp of infinite worth upon all his sufferings,
Now, let this once be estab•ished in thy heart, that such an one, so beloved of God, and so equal to God, is the propitiation for our sin•, that God hath sent his only begotten Son, for this very businesse, unrequired, and unknown of us;
Now, let this once be estab•ished in thy heart, that such an one, so Beloved of God, and so equal to God, is the propitiation for our sin•, that God hath sent his only begotten Son, for this very business, unrequired, and unknown of us;
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What difficulty c•n be supposed in it, actually to pardon thy hainous sins, when his love hath ove•come infinit greater difficulties, to send one, hi• own Son, to procure pardon, John 3. Certainly, it cannot but be the very delight of his heart to forgive sins, since he spared not his Son, to purch•se it;
What difficulty c•n be supposed in it, actually to pardon thy heinous Sins, when his love hath ove•come infinite greater difficulties, to send one, hi• own Son, to procure pardon, John 3. Certainly, it cannot but be the very delight of his heart to forgive Sins, since he spared not his Son, to purch•se it;
So then, wh••so•ver thou apprehend of thy own sins, or Gods holinesse, that seemeth to render thy pardon difficult, l•y but in the ballance with that, fi•st, the free and rich ••pression of the infinite love of God, in sending such an one for a ransome,
So then, wh••so•ver thou apprehend of thy own Sins, or God's holiness, that seems to render thy pardon difficult, l•y but in the balance with that, fi•st, the free and rich ••pression of the infinite love of God, in sending such an one for a ransom,
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these innumerable companies of Angels, who left their station, and were once in dignity above us, hath not such glad tidings to report one to another in their societies, as we have;
these innumerable companies of Angels, who left their station, and were once in dignity above us, hath not such glad tidings to report one to Another in their societies, as we have;
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and difference in the advantage of 〈 ◊ 〉 he gave his blessed self, a sacrifice, he offered himself to death for us, not to purchase any thing to himself,
and difference in the advantage of 〈 ◊ 〉 he gave his blessed self, a sacrifice, he offered himself to death for us, not to purchase any thing to himself,
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Reconciliation imports the standing enmity and •eid between God and men, Propitiation imports the provocation of the holy and just indignation of God again•• man, the •ewel whereof is our sins:
Reconciliation imports the standing enmity and •eid between God and men, Propitiation imports the provocation of the holy and just Indignation of God again•• man, the •ewel whereof is our Sins:
Iustificati•• implyes the lost and condemned estate of a si••ner, under the sentence and curse of the Law• all that is in the Gospel minds us of our orig••nal, of the forlo•n estate he found us into, no• pitying us, nor able to help us.
Iustificati•• Implies the lost and condemned estate of a si••ner, under the sentence and curse of the Law• all that is in the Gospel minds us of our orig••nal, of the forlo•n estate he found us into, no• pitying us, nor able to help us.
but dissaffection and enm••ty, it hath sowen the seeds of that wofull discord and kindled that contention, which if it be no quenched by the blood of Christ, will burn to ever•lasting,
but disaffection and enm••ty, it hath sown the seeds of that woeful discord and kindled that contention, which if it be not quenched by the blood of christ, will burn to ever•lasting,
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so that none can dwell with it, and ye• sinners must dwell in it, there is a provoking quality in it, fit •o alienat the holy heart of God, and to incense his indignation, which when once it is kindled, who can stand before it ? Do but consider what you conceive of wrongs done to you,
so that none can dwell with it, and ye• Sinners must dwell in it, there is a provoking quality in it, fit •o alienat the holy heart of God, and to incense his Indignation, which when once it is kindled, who can stand before it? Do but Consider what you conceive of wrongs done to you,
and what hainousnesse must then be in your offences against God, both in regard of number and kind? Oh, that you could but impartially weigh this matter, you would find, that in the view of God, all wrongs and injuries between men evanish.
and what heinousness must then be in your offences against God, both in regard of number and kind? O, that you could but impartially weigh this matter, you would find, that in the view of God, all wrongs and injuries between men evanish.
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yet such is the provoking nature of sin, that it cryes •or vengeance, and brings a sinner under the dreadfull sentence of divine wrath, which he both pronounceth,
yet such is the provoking nature of since, that it cries •or vengeance, and brings a sinner under the dreadful sentence of divine wrath, which he both pronounceth,
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and greatness, hi• pu•e holiness, his absolute power and supremacy, what vile and abominable characters of presumptions and rebellion do all these imprint upon disobedience? Shall he suffer himself to be despised and neglected of men,
and greatness, hi• pu•e holiness, his absolute power and supremacy, what vile and abominable characters of presumptions and rebellion do all these imprint upon disobedience? Shall he suffer himself to be despised and neglected of men,
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But, how shall any satisfaction be made for the injury of sin? What shall pacifie his justly deserved anger? Here is the question indeed, that would have driven the whole world to a nonplus, if once the Majesty and holinesse of God had been seen.
But, how shall any satisfaction be made for the injury of since? What shall pacify his justly deserved anger? Here is the question indeed, that would have driven the Whole world to a nonplus, if once the Majesty and holiness of God had been seen.
But, we talk of the inlargements of divine knowledge, and the breaking up of a clearer light, in the point o• Religion, in respect of which, we look on former times, a• the times of ignorance and darknesse, which God winked at.
But, we talk of the enlargements of divine knowledge, and the breaking up of a clearer Light, in the point o• Religion, in respect of which, we look on former times, a• the times of ignorance and darkness, which God winked At.
but for all that, we may be lying buried in Egyptian - darkness, and while such a light seems to shine about us, our hearts may be a dungeon of darkness, of ignorance of God,
but for all that, we may be lying buried in Egyptian - darkness, and while such a Light seems to shine about us, our hearts may be a dungeon of darkness, of ignorance of God,
I am led to intertain these sad thoughts o• the present time•, from the words of the Apostles, which gives us the designation of • true Christian, to be the knowledge of God;
I am led to entertain these sad thoughts o• the present time•, from the words of the Apostles, which gives us the designation of • true Christian, to be the knowledge of God;
if according to this levell, we take the estimat of the proportion of our knowledge •nd light, I am aff•aid lest there be found as much ignorance of God,
if according to this level, we take the estimate of the proportion of our knowledge •nd Light, I am aff•aid lest there be found as much ignorance of God,
However, to find 〈 ◊ 〉 will be some breaking up of light in our hearts, an• to discover how little we know indeed upon a 〈 ◊ 〉 account, will be the fi•st morning Star o• that Sun 〈 ◊ 〉 R•ghteousnesse, which will shine more and more to th• perfect day.
However, to find 〈 ◊ 〉 will be Some breaking up of Light in our hearts, an• to discover how little we know indeed upon a 〈 ◊ 〉 account, will be the fi•st morning Star o• that Sun 〈 ◊ 〉 R•ghteousnesse, which will shine more and more to th• perfect day.
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There•ore we shall labour to bring ou• light, to the l•mp of this word, and our knowledge to this testimony of unquestionable authority, tha• •aving recourse to the Law and the Testimony, w• may find if there be light in us,
There•ore we shall labour to bring ou• Light, to the l•mp of this word, and our knowledge to this testimony of unquestionable Authority, tha• •aving recourse to the Law and the Testimony, w• may find if there be Light in us,
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but especially, of the vulgar knowledge of the truth of Religion, which is •ar adulterated from the true mettal & stamp of divine knowledge, by the intermixture of the grosse darknesse of our affections and conversation,
but especially, of the Vulgar knowledge of the truth of Religion, which is •ar adulterated from the true metal & stamp of divine knowledge, by the intermixture of the gross darkness of our affections and Conversation,
hereby we know that we know him, which is as much as to say, that we are true Christians. 2. That the proper character of true knowledge, is obedience,
hereby we know that we know him, which is as much as to say, that we Are true Christians. 2. That the proper character of true knowledge, is Obedience,
To know God, and keep his commands, i• a thing of indispensible necessity to the beeing o• a Christi•n, to know that we know him, is of great conce•nment, to the com•ort and well-being o• a Christian;
To know God, and keep his commands, i• a thing of indispensible necessity to the being o• a Christi•n, to know that we know him, is of great conce•nment, to the com•ort and well-being o• a Christian;
and th• predominancy of corrupt lusts and affections, which hinder most mens souls to wait upon th• more noble inquiry alter knowledge, in which on• a man really differs from a beast) there be little 〈 ◊ 〉 no stirring that way;
and th• predominancy of corrupt Lustiest and affections, which hinder most men's Souls to wait upon th• more noble inquiry altar knowledge, in which on• a man really differs from a beast) there be little 〈 ◊ 〉 no stirring that Way;
and the way of it is like a Bird in the Air, or a Ship in the Sea, leaving us few helps to find it out, that most part of men lose themselves in seeking to find it:
and the Way of it is like a Bird in the Air, or a Ship in the Sea, leaving us few helps to find it out, that most part of men loose themselves in seeking to find it:
And therefore, in all the inquiries and searchings of men after the knowledge even of natural things, that come under our view, there is at length nothing found out remarkable,
And Therefore, in all the inquiries and searchings of men After the knowledge even of natural things, that come under our view, there is At length nothing found out remarkable,
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but the increase of sorrow, and the discovery of ignorance, as Solomon saith, E•cles. 1.18. This is all the Jewel that is brought up from the bottom of this Sea,
but the increase of sorrow, and the discovery of ignorance, as Solomon Says, E•cles. 1.18. This is all the Jewel that is brought up from the bottom of this Sea,
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when men div• deepest into it, for the wisest of men could reach no more, though his bucket was as long as any mans• Chap. 7.23. I said, I will he wise, b•t it was far from me;
when men div• Deepest into it, for the Wisest of men could reach no more, though his bucket was as long as any mans• Chap. 7.23. I said, I will he wise, b•t it was Far from me;
and therefore, we may ask with Iob, 28. ver. 1.12 Surely there is a vein for the silver, &c. But where shall wisdome be found? and where is the place of understanding? What Vtopian Isles hath she t•an•ported unto? that mortal men, the more they seek her, they find more ignorance, the further they pu•sue, they see themselves at the further distance;
and Therefore, we may ask with Job, 28. ver. 1.12 Surely there is a vein for the silver, etc. But where shall Wisdom be found? and where is the place of understanding? What Utopian Isles hath she t•an•ported unto? that Mortal men, the more they seek her, they find more ignorance, the further they pu•sue, they see themselves At the further distance;
for God himself that should be the •rimum intelligibile of the soul, the fi•st and principal object, whose glorious light should first strike •nto our hearts, Iob testifies how little a portion is •nown of him, when we cannot so much as under•tand the thunder of his power, that makes such a •ensible impression on our ears,
for God himself that should be the •rimum intelligibile of the soul, the fi•st and principal Object, whose glorious Light should First strike •nto our hearts, Job Testifies how little a portion is •nown of him, when we cannot so much as under•tand the thunder of his power, that makes such a •ensible impression on our ears,
and makes all the •orld to stand and hearken to it, then how much •esse shall we conceive the invisible Majesty of God? •n natural things we have one vail of da•knesse in •ur minds to hinder us;
and makes all the •orld to stand and harken to it, then how much •esse shall we conceive the invisible Majesty of God? •n natural things we have one Vail of da•knesse in •ur minds to hinder us;
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•he over-proportion of that glorious Majesty of God, to our low spirits, being as the Sun in i• brightness, to a night-Owl, which is da•k midnigt• to it.
•he overproportion of that glorious Majesty of God, to our low spirits, being as the Sun in i• brightness, to a night-Owl, which is da•k midnigt• to it.
and h• that thinketh he knoweth any thing, knoweth nothin• as he ought to know, saith the Apostle, 1 Cor. 8. 2• For he that knoweth not his own ignorance,
and h• that Thinketh he Knoweth any thing, Knoweth nothin• as he ought to know, Says the Apostle, 1 Cor. 8. 2• For he that Knoweth not his own ignorance,
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and hath never broken the shell, or drawn by the vail of his own weaknesse and ignorance, that doth not apprehend deeply, the unsearchableness of God, and his mysteries;
and hath never broken the shell, or drawn by the Vail of his own weakness and ignorance, that does not apprehend deeply, the Unsearchableness of God, and his Mysteres;
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as in such a seriou• apprehension and conception of th• Divine Majesty, as inkindles and inflames these two affections, love and hatred toward• their proper objects;
as in such a seriou• apprehension and conception of th• Divine Majesty, as inkindles and inflames these two affections, love and hatred toward• their proper objects;
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then he sees his own weak•esse, and vilenesse in that light, and cryes out •ith Isaiah, Wo is me, I am a man of polluted lips, •nd he discerns in that light, the amiablenesse and ••velinesse of God, that ravisheth his heart after it, 〈 ◊ 〉 then 〈 ◊ 〉 Ieremiah saith, He will not glory in riches,
then he sees his own weak•esse, and vileness in that Light, and cries out •ith Isaiah, Woe is me, I am a man of polluted lips, •nd he discerns in that Light, the amiableness and ••velinesse of God, that ravisheth his heart After it, 〈 ◊ 〉 then 〈 ◊ 〉 Jeremiah Says, He will not glory in riches,
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nor external append••ces of providence, will much affect him, he coul• content to trample on all these, to go over them to a fuller discovery, and enjoyment of God him••••
nor external append••ces of providence, will much affect him, he coul• content to trample on all these, to go over them to a fuller discovery, and enjoyment of God him••••
and proper•l•• nor do they insist upon the many perplexed ques•••on•, that are mad• concerning Christ and his offi••• about which so many volumnes are spun ou•, to 〈 ◊ 〉 infinit distraction of the Christian world;
and proper•l•• nor do they insist upon the many perplexed ques•••on•, that Are mad• Concerning christ and his offi••• about which so many volumes Are spun ou•, to 〈 ◊ 〉 infinite distraction of the Christian world;
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and th•refore they hold out God 〈 ◊ 〉 Christ, as cloathed with all his relations to ma••k•nd, in all these plain and easie properties, thi• concerns us everlastingly, his justice, mercy, grace• patience, love, holinesse, and such like.
and th•refore they hold out God 〈 ◊ 〉 christ, as clothed with all his relations to ma••k•nd, in all these plain and easy properties, thi• concerns us everlastingly, his Justice, mercy, grace• patience, love, holiness, and such like.
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A man may know all these things, and yet not know God himself, for to know him, cannot be abstracted •rom loving o• him, they that know thy Name will trust in thee,
A man may know all these things, and yet not know God himself, for to know him, cannot be abstracted •rom loving o• him, they that know thy Name will trust in thee,
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and therefore, seeing infinit beauty and goodnesse, and infinit power and greatnesse, and infinit sufficiency and fulnesse, are combined together with infinit truth, the soul that apprehends him indeed, cannot but •pprehend him as the most ravishing object, and t•e most reverend too;
and Therefore, seeing infinite beauty and Goodness, and infinite power and greatness, and infinite sufficiency and fullness, Are combined together with infinite truth, the soul that apprehends him indeed, cannot but •pprehend him as the most ravishing Object, and t•e most reverend too;
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The infinit light, and the infini• life, are simply one, and he that truly without a dream, sees the one, c•nnot but be warmed •nd moved by the other.
The infinite Light, and the infini• life, Are simply one, and he that truly without a dream, sees the one, c•nnot but be warmed •nd moved by the other.
I shall only apply it to •wo sorts of person•, one is, of them who have •t only in their memories, •nother, of them who •ave it only in th•ir mindes or heads.
I shall only apply it to •wo sorts of person•, one is, of them who have •t only in their memories, •nother, of them who •ave it only in th•ir minds or Heads.
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so that if th• same matter be disguised with any other form 〈 ◊ 〉 words, you cannot know it, which sheweth, tha• you have no •amiliarity with the thing it •elf, bu• only with the letters and syllables that are the gar•ments of it.
so that if th• same matter be disguised with any other from 〈 ◊ 〉 words, you cannot know it, which shows, tha• you have no •amiliarity with the thing it •elf, bu• only with the letters and syllables that Are the gar•ments of it.
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And for others that are of great•• capacity, yet alace, it comes not down to the hear•, to the affecting and moulding and forming of it ▪ a little light shines into the mind,
And for Others that Are of great•• capacity, yet alace, it comes not down to the hear•, to the affecting and moulding and forming of it ▪ a little Light shines into the mind,
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That light hath no heat o• love, o• warmnesse of affection with it, which sheweth ▪ that it is not a ray or beam of the Sun of right•ousnesse which is both beautiful for light,
That Light hath no heat o• love, o• warmness of affection with it, which shows ▪ that it is not a ray or beam of the Sun of right•ousnesse which is both beautiful for Light,
therefore, the Holy Ghost ▪ as he designs a Christian by the knowledge of G•d, so he characterizeth knowledge by keeping •h• Commandments; hereby we know, &c. So that Religion is not defined by • number of opinions ▪ or by such a certain collection of such articles o• •aith,
Therefore, the Holy Ghost ▪ as he designs a Christian by the knowledge of G•d, so he characterizeth knowledge by keeping •h• commandments; hereby we know, etc. So that Religion is not defined by • number of opinions ▪ or by such a certain collection of such Articles o• •aith,
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but rather by practice and obedience to th•• known will of God. For as I told you, knowled•• is a relative duty, that is instrumental to som• thing else,
but rather by practice and Obedience to th•• known will of God. For as I told you, knowled•• is a relative duty, that is instrumental to som• thing Else,
Now, perhaps some may think, that the Scripture or divinity, is much of it mee•ly contemplative, in regard of many mysteries in•olded in it, that seem nothing to concern our practice.
Now, perhaps Some may think, that the Scripture or divinity, is much of it mee•ly contemplative, in regard of many Mysteres in•olded in it, that seem nothing to concern our practice.
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and all the mysteries infolded in it, are directed toward• this end, f••t•er then meer knowing o• them, to •••age the heart of a believer to more love,
and all the Mysteres enfolded in it, Are directed toward• this end, f••t•er then mere knowing o• them, to •••age the heart of a believer to more love,
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and power, and goodnesse of God, and this shewes u• the notable art of Religion, to extract affection and obedience to God, out of all natural contemplations;
and power, and Goodness of God, and this shows u• the notable art of Religion, to extract affection and Obedience to God, out of all natural contemplations;
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and thus true divinity ingraven on the soul, is a kind of mistresse-science, arthitectonica scientia, that serves it self of all other disciplines, of all other points of knowledge, be they never so remote from practice, in their proper sphear,
and thus true divinity engraven on the soul, is a kind of mistress-science, arthitectonica scientia, that serves it self of all other disciplines, of all other points of knowledge, be they never so remote from practice, in their proper sphere,
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and never so dry and bar•en, yet a religious and holy heart, can apply them to these divine uses of ingaging it self further to God, and his obedience:
and never so dry and bar•en, yet a religious and holy heart, can apply them to these divine uses of engaging it self further to God, and his Obedience:
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So submission and patience under Gods hand often pressed in Iob, therefore if we only seek to know these things, that we may know them, that we may discourse on them, we disappoint the great end,
So submission and patience under God's hand often pressed in Job, Therefore if we only seek to know these things, that we may know them, that we may discourse on them, we disappoint the great end,
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