The sinners sanctuary, or, A discovery made of those glorious priviledges offered unto the penitent and faithful under the Gospel unfolding their freedom from death, condemnation, and the law, in fourty sermons upon Romans, Chap. 8 / by that eminent preacher of the Gospel, Mr. Hugh Binning ...
SERMON I. Upon Romanes VIII. Vers. 1. There is therefore now no condemnation, &c. THere are three things which concur to make man miserable; sin, condemnation, and affliction:
SERMON I. Upon Romans VIII. Vers. 1. There is Therefore now no condemnation, etc. THere Are three things which concur to make man miserable; since, condemnation, and affliction:
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that his dayes here are few and evil, he possesses moneths of vanity, and wearisome nights are appointed for him, Job. 5.6, 7. and 7.3. He is of few dayes, and full of trouble, Job. 14.1. Heathens have had many meditations of the misery of man's life;
that his days Here Are few and evil, he Possesses months of vanity, and wearisome nights Are appointed for him, Job. 5.6, 7. and 7.3. He is of few days, and full of trouble, Job. 14.1. heathens have had many meditations of the misery of Man's life;
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and in this have out-stript the most part of Christians. We recount, amongst our miseries, only some afflictions and troubles, as poverty, sickness, reproach, banishment, and such like:
and in this have outstripped the most part of Christians. We recount, among our misery's, only Some afflictions and Troubles, as poverty, sickness, reproach, banishment, and such like:
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they again have numbred even these natural necessities of men amongst his miseries, to be conti•ually turned about, in such a circle of eating, drinking, and sleeping:
they again have numbered even these natural necessities of men among his misery's, to be conti•ually turned about, in such a circle of eating, drinking, and sleeping:
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and the accomplishment of this misery, condemnation. They thought trouble came out of the ground and dust, either by a natural necessity, or by chance;
and the accomplishment of this misery, condemnation. They Thought trouble Come out of the ground and dust, either by a natural necessity, or by chance;
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Now they would be taken away indeed, if it were not good they remained, for all things work together for the good of those that love God, ver. 28. So then we have a most compleat deliverance in extent, but not in degrees:
Now they would be taken away indeed, if it were not good they remained, for all things work together for the good of those that love God, ver. 28. So then we have a most complete deliverance in extent, but not in Degrees:
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but Christ hath reserved the full and perfect delivery till another day, which is therefore called the day of compleat redemption, and then, all sin, all wrath, all misery shall have an end,
but christ hath reserved the full and perfect delivery till Another day, which is Therefore called the day of complete redemption, and then, all since, all wrath, all misery shall have an end,
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Here is a blessed message to condemned lost sinners, who have that sentence within their breasts, vers. 1. This was the end of Christs coming and dying, that he might deliver us from sin as well as death,
Here is a blessed message to condemned lost Sinners, who have that sentence within their breasts, vers. 1. This was the end of Christ coming and dying, that he might deliver us from since as well as death,
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therefore the Gospel opposes unto all these, both our expectation which we have of that blessed hope to come, whereof we are so sure, that nothing can frust•at us of it.
Therefore the Gospel opposes unto all these, both our expectation which we have of that blessed hope to come, whereof we Are so sure, that nothing can frust•at us of it.
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and to bring all things about for good to us, vers. 28. And from all this the believer in Jesus Christ, hath ground of triumph and boasting before the perfect victory.
and to bring all things about for good to us, vers. 28. And from all this the believer in jesus christ, hath ground of triumph and boasting before the perfect victory.
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Upon these considerations, he that cryed out not long ago, O miserable man, who shall deliver me? doth now cry out, Who shall condemn me? The distressed wrestler becomes a victorious triumpher:
Upon these considerations, he that cried out not long ago, Oh miserable man, who shall deliver me? does now cry out, Who shall condemn me? The distressed wrestler becomes a victorious triumpher:
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Oh miserable man that I am, who will take this disease away? who will shew me any good thing? Psal. 4. any temporal good? But if ye knew and considered your latter end, ye would cry out more;
O miserable man that I am, who will take this disease away? who will show me any good thing? Psalm 4. any temporal good? But if you knew and considered your latter end, you would cry out more;
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Oh! what shall I do to be saved? Who will deliver me from the wrath to come ? What is al• present afflictions and miseries, in respect of eternity? Yet there is one moan and lamentation beyond all these,
Oh! what shall I do to be saved? Who will deliver me from the wrath to come? What is al• present afflictions and misery's, in respect of eternity? Yet there is one moan and lamentation beyond all these,
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when the soul finds the sentence of absolution in Jesus Christ, and gets its eyes opened to see that body of death and sin within, that perfect man of sin diffused throughout all the members;
when the soul finds the sentence of absolution in jesus christ, and gets its eyes opened to see that body of death and since within, that perfect man of since diffused throughout all the members;
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then it bemoans it self with Paul, Oh miserable man, who shall deliver me from this body of death? Rom. 7.24. I am delivered from the condemnation of the Law, but what com•ort is it, as long as sin is so powerful in me? Nay, this makes me often suspect my delivery from wrath and the curse, seing sin it self is not taken away.
then it bemoans it self with Paul, O miserable man, who shall deliver me from this body of death? Rom. 7.24. I am Delivered from the condemnation of the Law, but what com•ort is it, as long as since is so powerful in me? Nay, this makes me often suspect my delivery from wrath and the curse, sing since it self is not taken away.
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Now, if ye could be perswaded to hearken to Jesus Christ, and embrace this Gospel, O! what abundant consolation should ye have? what a perfect answer to all your complaints? they would be swallowed up in such a triumph, as Pauls are here.
Now, if you could be persuaded to harken to jesus christ, and embrace this Gospel, OH! what abundant consolation should you have? what a perfect answer to all your complaints? they would be swallowed up in such a triumph, as Paul's Are Here.
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his distinguishing property is noble, sureable to his nature and priviledges, he walkes not as the world, according to his base flesh, but according to the spirit.
his distinguishing property is noble, sureable to his nature and privileges, he walks not as the world, according to his base Flesh, but according to the Spirit.
whoever enters into Jesus Christ, and abideth in him, he meets with these two, Justification and Sanctification, these are no where else, and they are there together.
whoever enters into jesus christ, and Abideth in him, he meets with these two, Justification and Sanctification, these Are not where Else, and they Are there together.
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but if the•e for your own sakes will not allure you, consider this incomparable priviledge that he hath beyond all others, that ye may •all in love with the nature of a Christian.
but if the•e for your own sakes will not allure you, Consider this incomparable privilege that he hath beyond all Others, that you may •all in love with the nature of a Christian.
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and I assure you, if ye were once in Christ Jesus, ye would love the very nature and walking of a Christian, no more for the absolution and salvation that accompanies it,
and I assure you, if you were once in christ jesus, you would love the very nature and walking of a Christian, no more for the absolution and salvation that Accompanies it,
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Ye would no more be allured only with the priviledges o• it to embrace Ch•istianity, but ye would think Christianity the greatest priviledge, a reward •nto it self. Pietas ipsa sibi merces e•t ;
You would not more be allured only with the privileges o• it to embrace Ch•istianity, but you would think Christianity the greatest privilege, a reward •nto it self. Pietas ipsa sibi merces e•t;
Paul expresses it in sho•t, Rom. 5. By the offence of ōne, judgemnt came upon all unto condemnation, and the reason of this is, by one man sin came upon all,
Paul Expresses it in sho•t, Rom. 5. By the offence of onne, judgemnt Come upon all unto condemnation, and the reason of this is, by one man since Come upon all,
Ye shall be punished with everlasting destruction from the presence of the Lord, and glory of his power ? if it were duely apprehended, it would weigh down a mans soul,
You shall be punished with everlasting destruction from the presence of the Lord, and glory of his power? if it were duly apprehended, it would weigh down a men soul,
and worse then death, to be separated from this life, to be eternally banished from the presence of this glory? If there should be no more punishment but this only;
and Worse then death, to be separated from this life, to be eternally banished from the presence of this glory? If there should be no more punishment but this only;
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if the wicked were to endure for ever on earth, and the godly whom they despised and mocked, were translated to heaven, what torment would it be to your souls to think upon that blessednesse which they enjoy above? and how foolishly ye have been put by it for a thing of no value? what would a rich man's advantages and gaines be to him,
if the wicked were to endure for ever on earth, and the godly whom they despised and mocked, were translated to heaven, what torment would it be to your Souls to think upon that blessedness which they enjoy above? and how foolishly you have been put by it for a thing of no valve? what would a rich Man's advantages and gains be to him,
when he considereth what an infinite loser he is? how he hath sold a kingdom for a dung-hill? Now if there were any hope, that after some years his banishment from heaven might end, this might refresh him,
when he Considereth what an infinite loser he is? how he hath sold a Kingdom for a dunghill? Now if there were any hope, that After Some Years his banishment from heaven might end, this might refresh him,
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If a man were shut up all his lifetime in a pit, never to see the light once more, would not this be torment enough to him? but when withall there is such pain joyned with this losse;
If a man were shut up all his lifetime in a pit, never to see the Light once more, would not this be torment enough to him? but when withal there is such pain joined with this loss;
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Ye would think it were an irrepealable decree, if all the Nations in the earth, and Angels above, conveened to adjudge a man to death, did pass sentence upon him:
You would think it were an irrepealable Decree, if all the nations in the earth, and Angels above, convened to adjudge a man to death, did pass sentence upon him:
Would not any of you be afraid, if ye were under the sentence of a King? if that judgment were above your head, Who of you would fit in peace and quietness? Who would not flee from the wrath of a King, that is like the roaring of a Lion? But there is a sentence of the KING of Kings and Nations, above your heads:
Would not any of you be afraid, if you were under the sentence of a King? if that judgement were above your head, Who of you would fit in peace and quietness? Who would not flee from the wrath of a King, that is like the roaring of a lion? But there is a sentence of the KING of Kings and nations, above your Heads:
What effects had it in Christ, when he did bear it? it made his soul heavy to death, it was a cup that he could scarcely drink, he that supported the frame of this world, was almost near succumbing under the weight of this wrath;
What effects had it in christ, when he did bear it? it made his soul heavy to death, it was a cup that he could scarcely drink, he that supported the frame of this world, was almost near succumbing under the weight of this wrath;
He that could do all things, and speak all things, was put to this, What shall I say? When this condemnation was so terrible to him, who was that mighty One upon whom all help was laid, what shall it be to you? No mans sorrow was ever like his,
He that could do all things, and speak all things, was put to this, What shall I say? When this condemnation was so terrible to him, who was that mighty One upon whom all help was laid, what shall it be to you? No men sorrow was ever like his,
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Do ye think ye can endure what Christ endured? Do ye think ye can bear wrath according to Gods power and justice? and yet the judgment is come upon all men to this condemnation. But, alace!
Do you think you can endure what christ endured? Do you think you can bear wrath according to God's power and Justice? and yet the judgement is come upon all men to this condemnation. But, alace!
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Now since it is so, that such a condemnatory sentence is past on all men, what a priviledge must it be, to be delivered from it, to have that sentence repealed by some new act of Gods mercy and •avour? David proclaims him a blessed man, whose sins are forgiven and covered, and indeed he is blessed who escapes that pit of eternal misery, though there were no more;
Now since it is so, that such a condemnatory sentence is passed on all men, what a privilege must it be, to be Delivered from it, to have that sentence repealed by Some new act of God's mercy and •avour? David proclaims him a blessed man, whose Sins Are forgiven and covered, and indeed he is blessed who escapes that pit of Eternal misery, though there were no more;
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O how acceptable would a mans first nothing be to him in that great day of wrath? who shall be able to stand in it? When Kings and Princes, bond and free, great and small, shall desire mountains to grind them into powder, rather then to hear that sentence of condemnation,
O how acceptable would a men First nothing be to him in that great day of wrath? who shall be able to stand in it? When Kings and Princes, bound and free, great and small, shall desire Mountains to grind them into powder, rather then to hear that sentence of condemnation,
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who considers in his heart •ow all Kings? all Tongues and Nations must stand before the Judgment Seat of God? and the books of his Law be opened, to judge them by,
who considers in his heart •ow all Kings? all Tongues and nations must stand before the Judgement Seat of God? and the books of his Law be opened, to judge them by,
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What do ye think the man will think within himself who will stand before God, and be absolved in Judgement by Jesus Christ, notwithstanding his provocations above many of them:
What do you think the man will think within himself who will stand before God, and be absolved in Judgement by jesus christ, notwithstanding his provocations above many of them:
what will a King then think of his Crown and Dominions, when he reflects on them? what will the poor persecuted Christian then think of all the glory and perfection of this world,
what will a King then think of his Crown and Dominions, when he reflects on them? what will the poor persecuted Christian then think of all the glory and perfection of this world,
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when he looks back upon it? O know, poor foolish men, what madnesse is in venturing your souls for trifles, ye run the hazard of all greatest things for a poor moments satisfaction.
when he looks back upon it? O know, poor foolish men, what madness is in venturing your Souls for trifles, you run the hazard of all greatest things for a poor moments satisfaction.
Now what will you give to redeem your souls from that pi•? how few know the worth of their souls? and so they offer unto God some of their riches for them.
Now what will you give to Redeem your Souls from that pi•? how few know the worth of their Souls? and so they offer unto God Some of their riches for them.
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Though all the world should conveen about this matter, to find a ransome for man; suppose all the treasures of Monarchs, the mines and bowels of the earth;
Though all the world should convene about this matter, to find a ransom for man; suppose all the treasures of Monarchs, the mines and bowels of the earth;
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yet they could not buy it? What a jewel is this? what a pearl? who ever of you have escaped this wrath, consider what is your advantage, O consider your dignity ye are advanced unto, that ye may engadge your hearts to him, to become his, and his wholly:
yet they could not buy it? What a jewel is this? what a pearl? who ever of you have escaped this wrath, Consider what is your advantage, Oh Consider your dignity you Are advanced unto, that you may engage your hearts to him, to become his, and his wholly:
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but if ye will still continue in the wayes of sin, without returning, know this that ye are but multiplying those curses, platting many cords of your iniquities, to bind you in everlasting chains;
but if you will still continue in the ways of since, without returning, know this that you Are but multiplying those curses, platting many cords of your iniquities, to bind you in everlasting chains;
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O consider how quickly your pleasures and gains will end, and spare some of your thoughts from present things, to give them to eternity, that threed spun out for ever and ever;
O Consider how quickly your pleasures and gains will end, and spare Some of your thoughts from present things, to give them to eternity, that thread spun out for ever and ever;
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there is a mighty working power in the head, which diffuseth it self throughout the members, Ephes. 1.19, 22, 23. There are many expressions of union between Christ and believers, ther• is no near conjunction among men,
there is a mighty working power in the head, which diffuseth it self throughout the members, Ephesians 1.19, 22, 23. There Are many expressions of Union between christ and believers, ther• is no near conjunction among men,
and Christ Iesus is the foundation and the chief cornerstone, in whom all the building fitly joyned together, groweth up into an holy temple, Ephes. 2 20, 21. The head and members are near united,
and christ Iesus is the Foundation and the chief cornerstone, in whom all the building fitly joined together, grows up into an holy temple, Ephesians 2 20, 21. The head and members Are near united,
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so is Christ and believers, they grow up into him, Ephes. 4.15. Parents and children are almost one, •o is Christ Jesus the everlasting Father, and he shews to the Father the children which he hath given him:
so is christ and believers, they grow up into him, Ephesians 4.15. Parents and children Are almost one, •o is christ jesus the everlasting Father, and he shows to the Father the children which he hath given him:
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We again are his habitation where he dwelleth by his Spirit, we are his work-house, where he works all his curious pieces of the new creature, forming it unto the day of Espousals, the great day of Redemption.
We again Are his habitation where he dwells by his Spirit, we Are his workhouse, where he works all his curious Pieces of the new creature, forming it unto the day of Espousals, the great day of Redemption.
We were once without Christ in the world, and if without Christ, then without God and hope in the world, Eph. 2.12. I wish this were engraven on the hearts of men, that they are born out of Christ Jesus;
We were once without christ in the world, and if without christ, then without God and hope in the world, Ephesians 2.12. I wish this were engraven on the hearts of men, that they Are born out of christ jesus;
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and instead of Grapes, brought forth wilde Grapes, and sowre. We all grow upon an Olive tree that is wilde by nature, Rom. 11.24. It grows out of the Garden of God, in the barren wilderness, and is meet for nothing but to bring forth fruit unto death, to be cut down and cast into the fire.
and instead of Grapes, brought forth wild Grapes, and sour. We all grow upon an Olive tree that is wild by nature, Rom. 11.24. It grows out of the Garden of God, in the barren Wilderness, and is meet for nothing but to bring forth fruit unto death, to be Cut down and cast into the fire.
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What is all your praying and fasting? but to your selves, as the Lord charges the people, Zech. 7. Do you fast at all to me ? no, ye do it to your selves.
What is all your praying and fasting? but to your selves, as the Lord charges the people, Zechariah 7. Do you fast At all to me? no, you do it to your selves.
Here is the wildness and degenera•ness of your natures, either you bring forth very bitter fruits, such as intemperance, avarice, contention, swearing, &c. or else fruits that have nothing but a fair skin,
Here is the wildness and degenera•ness of your nature's, either you bring forth very bitter fruits, such as intemperance, avarice, contention, swearing, etc. or Else fruits that have nothing but a fair skin,
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Who is perswaded in heart that he is an enemy to God, and cannot be subject to Gods Law? Who believes that thei• •eart is desperatly wicked ? Oh! its indeed deceitful above all things, and in this most deceitful, that it perswade• you ye have a good heart to God.
Who is persuaded in heart that he is an enemy to God, and cannot be Subject to God's Law? Who believes that thei• •eart is desperately wicked? Oh! its indeed deceitful above all things, and in this most deceitful, that it perswade• you you have a good heart to God.
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I beseech you once consider that ye are born out of Christ Jesus; ye conceive ye are born and educat••• Christians, ye have that name indeed from infancy, and are baptized.
I beseech you once Consider that you Are born out of christ jesus; you conceive you Are born and educat••• Christians, you have that name indeed from infancy, and Are baptised.
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Ye have born the image of the earthly, and are ye not such yet, who are still earthly? Think ye that ye can inherit the Kingdom of God thus? Can ye pass over from a state of condemnation, to a state of life and no condemnation, without a change? No, believe it, ye cannot inherit incorruption with flesh and blood which ye were born with:
You have born the image of the earthly, and Are you not such yet, who Are still earthly? Think you that you can inherit the Kingdom of God thus? Can you pass over from a state of condemnation, to a state of life and no condemnation, without a change? No, believe it, you cannot inherit incorruption with Flesh and blood which you were born with:
ye must be implanted in the second Adam, and bear his image, ere ye can say that ye are partakers of his blessings, 1 Cor. 15.47, 48, 49, &c. Now I may pose your consciences,
you must be implanted in the second Adam, and bear his image, ere you can say that you Are partakers of his blessings, 1 Cor. 15.47, 48, 49, etc. Now I may pose your Consciences,
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how many of you are changed? Are not the most part of you even such as ye were from your childhood? Be not deceived, ye are yet strangers from the promises of God,
how many of you Are changed? are not the most part of you even such as you were from your childhood? Be not deceived, you Are yet Strangers from the promises of God,
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When all the sons of Adam were declared rebells, because of his and their own rebellion, the Lord hath appointed a City of refuge, that whosoever is pursued by the avenger of blood, may enter in to it, and get protection and safety.
When all the Sons of Adam were declared rebels, Because of his and their own rebellion, the Lord hath appointed a city of refuge, that whosoever is pursued by the avenger of blood, may enter in to it, and get protection and safety.
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and therefore those souls that flee for refuge, to lay hold on the hope set before them in Jesus Christ, Justice may pursue them to the Ports of this City, condemnation may follow them hard, till they enter in;
and Therefore those Souls that flee for refuge, to lay hold on the hope Set before them in jesus christ, justice may pursue them to the Ports of this city, condemnation may follow them hard, till they enter in;
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What a miserable estate then are these souls in, that ly in their own natures, in the open fields without this City? How many foolish men apprehend no danger? but sport about the Ports of the City of Refuge, and will not enter in.
What a miserable estate then Are these Souls in, that lie in their own nature's, in the open fields without this city? How many foolish men apprehend no danger? but sport about the Ports of the city of Refuge, and will not enter in.
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It is strange, that men are taken up with other petty inconsiderable things, and yet neglect to know what this is, to be in Jesus Christ, upon which their salvation depends.
It is strange, that men Are taken up with other Petty inconsiderable things, and yet neglect to know what this is, to be in jesus christ, upon which their salvation depends.
then the Judge pronounces the sentence upon the guilty person, Cursed is every one that abideth not in all things, &c. the soul cryes, guilty, O Lord, guilty, I deserve the curse indeed:
then the Judge pronounces the sentence upon the guilty person, Cursed is every one that Abideth not in all things, etc. the soul cries, guilty, Oh Lord, guilty, I deserve the curse indeed:
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even Christ Jesus, who hath sustained the curse, that he might redeem us from it. The vision of peace is here, and thither the soul flies out of it self,
even christ jesus, who hath sustained the curse, that he might Redeem us from it. The vision of peace is Here, and thither the soul flies out of it self,
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there are two tribunals that God sits upon, one out of Christ Jesus, another in Christ Jesus, there is a Throne of Justice, where no sentence passes but pure unmixed Justice, without any temperament of mercy;
there Are two tribunals that God sits upon, one out of christ jesus, Another in christ jesus, there is a Throne of justice, where no sentence passes but pure unmixed justice, without any temperament of mercy;
Now whoever of you come before this Tribunal to be judged, know that it is a subordinate Court, there is a higher Court of Mercy and Judgement, both Justice and mercy mixed together;
Now whoever of you come before this Tribunal to be judged, know that it is a subordinate Court, there is a higher Court of Mercy and Judgement, both justice and mercy mixed together;
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Ye may answer Justice, I will not take this for Gods last word, I hear that all final Judgement is committed to the Son, that he may give life to whom he will:
You may answer justice, I will not take this for God's last word, I hear that all final Judgement is committed to the Son, that he may give life to whom he will:
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Oh! rather trouble your peace for a season, with the consi•eration of your sins, enter in judgement with your selves, till ye see nothing but perishing in your selves,
Oh! rather trouble your peace for a season, with the consi•eration of your Sins, enter in judgement with your selves, till you see nothing but perishing in your selves,
If ye will not trouble your selves so much as to judge your selves, then ye shall be judged when there is no Mediator, to plead for you, none to appeal unto.
If you will not trouble your selves so much as to judge your selves, then you shall be judged when there is no Mediator, to plead for you, none to appeal unto.
But whosoever takes the sentence of condemnation unto them, and subscribes to the righteousness of the Lords curse upon them, we do invite all such in the Lords Name, to come in hither,
But whosoever Takes the sentence of condemnation unto them, and subscribes to the righteousness of the lords curse upon them, we do invite all such in the lords Name, to come in hither,
If a man we•e starving without a city, and it were told him there is plenty within, were he not a fool that would make any more business, but labour to enter in.
If a man we•e starving without a City, and it were told him there is plenty within, were he not a fool that would make any more business, but labour to enter in.
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This is enough to cross all your objections, ye are in extream necessity, and like to perish within your self, He is able to save to the utmost all that come to him.
This is enough to cross all your objections, you Are in extreme necessity, and like to perish within your self, He is able to save to the utmost all that come to him.
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will ye yet stand disputing without the city, when the avenger of blood is above your head? If ye will yet press for some more ground and warrand of believing,
will you yet stand disputing without the City, when the avenger of blood is above your head? If you will yet press for Some more ground and warrant of believing,
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then I will tell you, all that I know is in the Word for a ground of Faith, ye have great misery and necessity within you; that ye grant; and it is your complaint;
then I will tell you, all that I know is in the Word for a ground of Faith, you have great misery and necessity within you; that you grant; and it is your complaint;
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and will he not be willing that sinners partake of that he was at so much pains to purchase? Think ye that Christ will be content his death should be in vain? and it should be in vain,
and will he not be willing that Sinners partake of that he was At so much pains to purchase? Think you that christ will be content his death should be in vain? and it should be in vain,
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Thou declares thy willingness in so speaking, and he declares his willingness in so promising. Nay, thy looking afar off on him, is a fruit of his willingness:
Thou declares thy willingness in so speaking, and he declares his willingness in so promising. Nay, thy looking afar off on him, is a fruit of his willingness:
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I am pursued by the Law, I have condemnation within me, and nothing but condemnation: well then, come to Christ Jesus, the City of Refuge, where no condemnation is.
I am pursued by the Law, I have condemnation within me, and nothing but condemnation: well then, come to christ jesus, the city of Refuge, where no condemnation is.
I have seen people take delight in moving objections against the truth, yea, and studying earnestly how to object against any answers given from the truth. Alace!
I have seen people take delight in moving objections against the truth, yea, and studying earnestly how to Object against any answers given from the truth. Alace!
But I would speak a word to these that have believed, that have fled for refuge to Christ, Oh! it concerns you most of al• men to study to know this condemnation that ye are delivered from, that ye may be thankful,
But I would speak a word to these that have believed, that have fled for refuge to christ, Oh! it concerns you most of al• men to study to know this condemnation that you Are Delivered from, that you may be thankful,
but your Redemption should make you twice more his, and not your own, because, when that being was worse than if it had not been at all, he made it over again; so ye are twice his:
but your Redemption should make you twice more his, and not your own, Because, when that being was Worse than if it had not been At all, he made it over again; so you Are twice his:
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I think it were an argument of a soul escaped condemnation, to have the great stream and current of its affections and endeavours towards Sanctification, not that they may be accepted of God,
I think it were an argument of a soul escaped condemnation, to have the great stream and current of its affections and endeavours towards Sanctification, not that they may be accepted of God,
But he•e is the grace and me•cy of God in Jesus Christ that removes the curse where the sin is, that takes away the condemnation, where all worthy of condemnation is.
But he•e is the grace and me•cy of God in jesus christ that removes the curse where the since is, that Takes away the condemnation, where all worthy of condemnation is.
This I speak, because of many unsavoury and unsound expressions in this loose generation, that there is no sin in the justified, that Justification removes it closs,
This I speak, Because of many unsavoury and unsound expressions in this lose generation, that there is no since in the justified, that Justification removes it closs,
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In Heaven you shall be so, but while ye are here, this is the most important duty ye are called to, to loath your selves, because of all your abominations,
In Heaven you shall be so, but while you Are Here, this is the most important duty you Are called to, to loath your selves, Because of all your abominations,
and 20, 43, 44. There is a new and strange mortification, now pleadde •or by many, whose highest advancement consisteth in not feeling, or knowing, or confessing sin;
and 20, 43, 44. There is a new and strange mortification, now plead •or by many, whose highest advancement Consisteth in not feeling, or knowing, or confessing since;
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whither are these reforming time• gone? Is not this the spirit of Antichrist? I confess it is a mortification of Godliness, a crucifying of Repentance and Holiness, a crucifying of the new man;
whither Are these reforming time• gone? Is not this the Spirit of Antichrist? I confess it is a mortification of Godliness, a crucifying of Repentance and Holiness, a crucifying of the new man;
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Every one pretends a claim and right to this priviledge of Christians, to be pardoned and absolved from condemnation, who doth not put it out of question,
Every one pretends a claim and right to this privilege of Christians, to be pardoned and absolved from condemnation, who does not put it out of question,
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and their transgressions say in the heart of a godly man, that there is no fear of God before their eyes ? Therefore the Apostle describes the man that is in Jesus Christ, to be such an one, That walks not after the flesh, but after the Spirit.
and their transgressions say in the heart of a godly man, that there is no Fear of God before their eyes? Therefore the Apostle describes the man that is in jesus christ, to be such an one, That walks not After the Flesh, but After the Spirit.
It might seem a strange thing, that this fi•st, were questioned in this generation; (if any the most clear and important truth could pass without scanning;) the very tenor of the whole Scripture holds out so much of it.
It might seem a strange thing, that this fi•st, were questioned in this generation; (if any the most clear and important truth could pass without scanning;) the very tenor of the Whole Scripture holds out so much of it.
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When God speaks in his Law, the soul receives that testimony of his Justice and Holiness, subscribes to the equity and righteousness of the sentence, by condemning it self.
When God speaks in his Law, the soul receives that testimony of his justice and Holiness, subscribes to the equity and righteousness of the sentence, by condemning it self.
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And when Christ speaks in the Gospel, the soul seals that doctrine of free Salvation, by approving and consenting with all its heart to the offer, subscribes to the way of Salvation in Christ, and truth of his promises:
And when christ speaks in the Gospel, the soul Seals that Doctrine of free Salvation, by approving and consenting with all its heart to the offer, subscribes to the Way of Salvation in christ, and truth of his promises:
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and examination of himself, till he find something promising in himself, but from discovered sin and misery, pass straight way over to the grace and mercy of Christ, without any interveening search of something in himself to warrand him to come;
and examination of himself, till he find something promising in himself, but from discovered since and misery, pass straight Way over to the grace and mercy of christ, without any intervening search of something in himself to warrant him to come;
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there should be nothing before the eye of the soul, but sin and misery, and absolute necessity, compared with superabounding grace, and righteousness in Christ:
there should be nothing before the eye of the soul, but since and misery, and absolute necessity, compared with superabounding grace, and righteousness in christ:
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and without price? I know it is not possible that a soul can receive Christ till there be some preparatory convincing work of the Law, to discover sin and misery:
and without price? I know it is not possible that a soul can receive christ till there be Some preparatory convincing work of the Law, to discover since and misery:
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But I hold, that to look to any such preparation, and fetch an incouragement or motive therefrom, to believe in Christ, is really to give him a price for his free waters and wine;
But I hold, that to look to any such preparation, and fetch an encouragement or motive therefrom, to believe in christ, is really to give him a price for his free waters and wine;
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and for souls to go about to seek preparations, for a time resolving, not at all to consider the promise of the Gospel, till they have found them, and satisfaction in them, is nothing else, but to go about to establish their own righteousness;
and for Souls to go about to seek preparations, for a time resolving, not At all to Consider the promise of the Gospel, till they have found them, and satisfaction in them, is nothing Else, but to go about to establish their own righteousness;
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Neither is this any derogation to the free grace of Christ, or any establishing of our own righteousness (except men be so afraid to establish their own righteousness, that they will have no holiness at all,
Neither is this any derogation to the free grace of christ, or any establishing of our own righteousness (except men be so afraid to establish their own righteousness, that they will have no holiness At all,
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but abandon it quite, for fear of trusting in it, which is a remedy worse than the disease) because I make it not a ground of my acceptation before God,
but abandon it quite, for Fear of trusting in it, which is a remedy Worse than the disease) Because I make it not a ground of my acceptation before God,
it being known that these have a necessary connexion together in the Scriptures, and it being also known that the one is more obvious and easie to be discerned then the other.
it being known that these have a necessary connexion together in the Scriptures, and it being also known that the one is more obvious and easy to be discerned then the other.
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Sure I am, the Lambs Book of Life is a great mystery, and unless this be granted, I see not but every mans regeneration and change shall be as dark and hidden,
Sure I am, the Lambs Book of Life is a great mystery, and unless this be granted, I see not but every men regeneration and change shall be as dark and hidden,
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but is this a good remedy of that evil, to abandone all sight and knowledge of the things freely given us of God ? Shall we not speak of the freeness of grace,
but is this a good remedy of that evil, to abandon all sighed and knowledge of the things freely given us of God? Shall we not speak of the freeness of grace,
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It must then be the light and grace of God, to know them, and from thence to conclude, that assurance of faith, which is not a forced, ungrounded perswasion,
It must then be the Light and grace of God, to know them, and from thence to conclude, that assurance of faith, which is not a forced, ungrounded persuasion,
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Sure I am, the Apostles counsel is, to make our election sure, by making our calling sure. How shall any venture to look in to these secrets of the Lambs book of life, and read their name there, undoubtedly they belong not to us, they are a light inaccessible, that will but con•ound an• darken, us more? Therefore whoever would know their election, according to the Scriptures, must read the transcript,
Sure I am, the Apostles counsel is, to make our election sure, by making our calling sure. How shall any venture to look in to these secrets of the Lambs book of life, and read their name there, undoubtedly they belong not to us, they Are a Light inaccessible, that will but con•ound an• darken, us more? Therefore whoever would know their election, according to the Scriptures, must read the transcript,
untill the Lord write over his thoughts in some characters of his Spirit, and of the new creature, in some lineaments and draughts of his own Image, that it may be known they are the Epistle of Christ, not written with ink and paper,
until the Lord write over his thoughts in Some characters of his Spirit, and of the new creature, in Some lineaments and draughts of his own Image, that it may be known they Are the Epistle of christ, not written with ink and paper,
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but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart, 2 Cor. 3.3. Christ writes his everlasting thoughts o• love, and good-will to us in this Epistle;
but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart, 2 Cor. 3.3. christ writes his everlasting thoughts o• love, and goodwill to us in this Epistle;
and its own state and condition, by an immediat overpowering testimony, that puts to silence all doubts and obejctions, that needs no other work or mark to evidence the sincerity and reality of it;
and its own state and condition, by an immediate overpowering testimony, that puts to silence all doubts and obejctions, that needs no other work or mark to evidence the sincerity and reality of it;
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the ordinary testimony of the Spirit is certainly conjoined with the testimony of our own consciences, Rom. 8.16. and our consciences beares witness of the work of the S•irit in us, which the Spirit discovers to be according to the Wo•d.
the ordinary testimony of the Spirit is Certainly conjoined with the testimony of our own Consciences, Rom. 8.16. and our Consciences bears witness of the work of the S•irit in us, which the Spirit discovers to be according to the Wo•d.
I wonder, since Antinomians make unbebelief the only sin in the world, that they cannot endure the discovery and confession of it, it seems they do not think it so heinous a sin.
I wonder, since Antinomians make unbebelief the only since in the world, that they cannot endure the discovery and Confessi of it, it seems they do not think it so heinous a since.
Its the great part of the hearts deceitfulness, to flatter it self in its own eyes, to make a man conceive well of himself and his heart, I beseech you, do not venture your souls salvation to such groundless opinions;
Its the great part of the hearts deceitfulness, to flatter it self in its own eyes, to make a man conceive well of himself and his heart, I beseech you, do not venture your Souls salvation to such groundless opinions;
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Is there no condemnation for you, who have never condemned your selves? Certainly, the more you are averse to condemn your selves, this sticks the closser to you.
Is there no condemnation for you, who have never condemned your selves? Certainly, the more you Are averse to condemn your selves, this sticks the closer to you.
It would be no disadvantage to you, to have your hope shaken, that in stead of a vain presumption, you may have the Anchor of hope, which shall be fixed within the vail.
It would be no disadvantage to you, to have your hope shaken, that in stead of a vain presumption, you may have the Anchor of hope, which shall be fixed within the Vail.
Its this very unbelief, that is the original of the wo•lds perishing, unbelief of the Law, ye do not consider ye are under the condemnation of it, ye do not believe that ye have not yet •ed to Jesus Christ to escape;
Its this very unbelief, that is the original of the wo•lds perishing, unbelief of the Law, you do not Consider you Are under the condemnation of it, you do not believe that you have not yet •ed to jesus christ to escape;
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For its that we are first called to, and if Souls were more exercised that way, in the consideration and belief of the very general truths and promises of the Gospel, I doubt not,
For its that we Are First called to, and if Souls were more exercised that Way, in the consideration and belief of the very general truths and promises of the Gospel, I doubt not,
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These two are the sum of the Gospel, there is not a greater argument to holy walking then this, there is no condemnation for you, •••ther is there a greater evidence of a Soul escaped condemnation,
These two Are the sum of the Gospel, there is not a greater argument to holy walking then this, there is no condemnation for you, •••ther is there a greater evidence of a Soul escaped condemnation,
and driven him out from that due line of subordination to God his Maker, (for he would have been equal to God,) so it hath perverted this, beautiful order in men,
and driven him out from that due line of subordination to God his Maker, (for he would have been equal to God,) so it hath perverted this, beautiful order in men,
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and his own senses, but in one sin, he proudly exalted himself above God, and lamentably subjected himself below his senses, by hearkening to their perswasion, he saw it was good,
and his own Senses, but in one since, he proudly exalted himself above God, and lamentably subjected himself below his Senses, by Harkening to their persuasion, he saw it was good,
Now therefore, it is, that, the whole man unregenerat, is called flesh, as if he had no immortal spirit, Iohn 3.6. That which is born of the flesh is flesh, and this Chap. vers. 8. here a description of natural men, they that are in the flesh.
Now Therefore, it is, that, the Whole man unregenerate, is called Flesh, as if he had no immortal Spirit, John 3.6. That which is born of the Flesh is Flesh, and this Chap. vers. 8. Here a description of natural men, they that Are in the Flesh.
but take the whole nature of man, that which is most excellent in him, his Soul and Spirit, his Light and Understanding, the most refined principles of his conversation, all these are now but flesh :
but take the Whole nature of man, that which is most excellent in him, his Soul and Spirit, his Light and Understanding, the most refined principles of his Conversation, all these Are now but Flesh:
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because the flesh hath a dominion over all that, the clouds and vapours that ariseth from the flesh, bemists and obscures all these, the corruptions of the soul is most strengthned in this fort, and most vented here:
Because the Flesh hath a dominion over all that, the Clouds and vapours that arises from the Flesh, bemist and obscures all these, the corruptions of the soul is most strengthened in this fort, and most vented Here:
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Christ comprehends all our prerogatives and indowments under this, Iohn 1.13. born not of flesh and blood : And Matth. 16.17. flesh and blood hath not revealed these things to thee.
christ comprehends all our prerogatives and endowments under this, John 1.13. born not of Flesh and blood: And Matthew 16.17. Flesh and blood hath not revealed these things to thee.
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Which imports so much, that all those outward priviledges, many illuminations, and reformations, may so far consist with the corruption of mans nature, may unite so with that,
Which imports so much, that all those outward privileges, many illuminations, and reformations, may so Far consist with the corruption of men nature, may unite so with that,
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Now, when this second creation, or regeneration comes, the creature is made new, and formed again by the powerful Spirit of Jesus Christ, this change is made, flesh is put out of the Throne,
Now, when this second creation, or regeneration comes, the creature is made new, and formed again by the powerful Spirit of jesus christ, this change is made, Flesh is put out of the Throne,
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and lusts, and thus the Son makes free indeed, by the free Spirit, the Son was made a servant, that we might be made free, no more servants of sin in the lusts thereof :
and Lustiest, and thus the Son makes free indeed, by the free Spirit, the Son was made a servant, that we might be made free, no more Servants of since in the Lustiest thereof:
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Unbelievers are unreasonable men, NONLATINALPHABET brutish, yea, in a manner, beasts, this is an ordinary compellation in Scripture, faith makes a man reasonable, it gives the saving and sanctified use of reason;
Unbelievers Are unreasonable men, brutish, yea, in a manner, beasts, this is an ordinary compellation in Scripture, faith makes a man reasonable, it gives the Saving and sanctified use of reason;
its a shame for any man to be a slave to his lusts and passions, its the character of a beast upon him, he that is led by senses and affections, is degenerated from humane nature;
its a shame for any man to be a slave to his Lustiest and passion, its the character of a beast upon him, he that is led by Senses and affections, is degenerated from humane nature;
others when they conquer the world, they are slaves to their own lusts, but let it be far from you to be so, ye ought to conquer your self, which is more then to conquer the World;
Others when they conquer the world, they Are slaves to their own Lustiest, but let it be Far from you to be so, you ought to conquer your self, which is more then to conquer the World;
I beseech you aspire unto, and hold fast the liberty Christ hath obtained to you, be not fashioned any more according to former lusts, know, ye are men, that ye have reasonable and immortal spirits in you,
I beseech you aspire unto, and hold fast the liberty christ hath obtained to you, be not fashioned any more according to former Lustiest, know, you Are men, that you have reasonable and immortal spirits in you,
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Christians are called to a new manner of walking, and this walking is a fruit that comes out of the root of faith, whereby they are implanted in Christ:
Christians Are called to a new manner of walking, and this walking is a fruit that comes out of the root of faith, whereby they Are implanted in christ:
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You see these agree well together, these who are in Christ, walk not after the flesh, &c. Walking after the flesh, is the common walk of the World, who are without God and without Christ:
You see these agree well together, these who Are in christ, walk not After the Flesh, etc. Walking After the Flesh, is the Common walk of the World, who Are without God and without christ:
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this is a new nature to be in Christ, and therefore, it must have new operations, to walk after the Spirit. While we look upon the conversations of the most part of men, they may be a commentary to expound this part of the words, what it is to walk after the flesh. The works of the flesh (saith the Apostle to Gal 5.19.) are manifest, and indeed they are manifest,
this is a new nature to be in christ, and Therefore, it must have new operations, to walk After the Spirit. While we look upon the conversations of the most part of men, they may be a commentary to expound this part of the words, what it is to walk After the Flesh. The works of the Flesh (Says the Apostle to Gall 5.19.) Are manifest, and indeed they Are manifest,
It is not so doubtful and subtile a matter, to know that many are yet without the verge of Christ Jesus, without the City of refuge, you may see their mark on their brow.
It is not so doubtful and subtle a matter, to know that many Are yet without the verge of christ jesus, without the city of refuge, you may see their mark on their brow.
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Is not drunkenness, which is so frequent, a palpable evidence of this? your envyings, revilings, wrath, strife, seditions, fornications, and such like:
Is not Drunkenness, which is so frequent, a palpable evidence of this? your envyings, revilings, wrath, strife, seditions, fornications, and such like:
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and members of the old man, which I doubt, many will account so of: Some natural passions that we account nothing of, because common, as anger, wrath, covetousness;
and members of the old man, which I doubt, many will account so of: some natural passion that we account nothing of, Because Common, as anger, wrath, covetousness;
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and in how many doth it rise up to the elevation of malice and hatred of others? and then it carries the image of the devil, rather then of humane infirmity.
and in how many does it rise up to the elevation of malice and hatred of Others? and then it carries the image of the Devil, rather then of humane infirmity.
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If a man could but watch over his heart, and observe all the secret reflections of it, all the comparisons it makes, all the desires of applause and favour among men, all the surmises and stirrings of spirit upon any affront, O how would they discover diabolick pride? This sin is the more natural & inbred,
If a man could but watch over his heart, and observe all the secret reflections of it, all the comparisons it makes, all the Desires of applause and favour among men, all the surmises and stirrings of Spirit upon any affront, Oh how would they discover diabolic pride? This since is the more natural & inbred,
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There are two errours among men, concerning this spiritual walking, the one is the Doctrine of some in these dayes, the other is the practical error of many of us.
There Are two errors among men, Concerning this spiritual walking, the one is the Doctrine of Some in these days, the other is the practical error of many of us.
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Many pretending to some near and high discoveries, as to Christ, and the Spirit, have fallen upon the most refined and spiritualized flesh, instead of the Spirit indeed;
Many pretending to Some near and high discoveries, as to christ, and the Spirit, have fallen upon the most refined and spiritualized Flesh, instead of the Spirit indeed;
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they separate the Spirit from the Word, and reckons the Word and Law of God, which was a Lamp to Davids feet, among the fleshly rudiments of the world.
they separate the Spirit from the Word, and reckons the Word and Law of God, which was a Lamp to Davids feet, among the fleshly rudiments of the world.
and declares they had put them off, he commends unto them, in opposition to these, Let the word of Christ dwell in your richly in all wisdom, teaching one another in Psalms and spiritual songs, with grace in your hearts to the Lord, ver. 16. Here the Spirit, not casting out the Word, but bringing it in plentifully, and sweetly agreeing with it.
and declares they had put them off, he commends unto them, in opposition to these, Let the word of christ dwell in your richly in all Wisdom, teaching one Another in Psalms and spiritual songs, with grace in your hearts to the Lord, ver. 16. Here the Spirit, not casting out the Word, but bringing it in plentifully, and sweetly agreeing with it.
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I fear, as men and Angels fell from their own dignity, by aspiring higher, so these that will not be content with the estate of Christ and his Apostles,
I Fear, as men and Angels fell from their own dignity, by aspiring higher, so these that will not be content with the estate of christ and his Apostles,
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but soar up in a higher strain of spirit, and trample on that ministration, as fleshly and carnal, I fear they fall from Jesus Christ, and come into greater condemnation.
but soar up in a higher strain of Spirit, and trample on that ministration, as fleshly and carnal, I Fear they fallen from jesus christ, and come into greater condemnation.
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Shall we therefore separate the Spirit from the Gospel and Word, because the Word alone cannot quicken us? David knew how to reconcile this, Quicken me, O Lord, according to thy Word, Psal. 119.25.
Shall we Therefore separate the Spirit from the Gospel and Word, Because the Word alone cannot quicken us? David knew how to reconcile this, Quicken me, Oh Lord, according to thy Word, Psalm 119.25.
and do not know in part, and believe in part, and obey in part, because they are advanced the length of their own Law and rule, their rule being of no perfection.
and do not know in part, and believe in part, and obey in part, Because they Are advanced the length of their own Law and Rule, their Rule being of no perfection.
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there must be a mutual enlivening, the Word must be made the ministration of life, by the Spirit of Jesus, which can use it as a sword, to divide the soul and spirit ;
there must be a mutual enlivening, the Word must be made the ministration of life, by the Spirit of jesus, which can use it as a sword, to divide the soul and Spirit;
the Spirit your leader and helper, whose vertue and power must conform you that rule, 1 Pet. 1.22. Peter joyns these two, the purification and cleansing of the soul, which Christ attributes to the Word, ye are clean through the word I have spoken, Joh. 15.3. Peter attributes it to the Spirit working according to the pattern of truth.
the Spirit your leader and helper, whose virtue and power must conform you that Rule, 1 Pet. 1.22. Peter joins these two, the purification and cleansing of the soul, which christ attributes to the Word, you Are clean through the word I have spoken, John 15.3. Peter attributes it to the Spirit working according to the pattern of truth.
and if ye will not believe it, I ask you, if ye think drunkenness, a walking in the Spirit? Do ye think ye are following the Spirit of God, in uncleanness? Is it not that Holy Spirit that purgeth from all filthiness? Look but what your walk is, ye that are not so much as conformed to the Letter of the Word in any thing;
and if you will not believe it, I ask you, if you think Drunkenness, a walking in the Spirit? Do you think you Are following the Spirit of God, in uncleanness? Is it not that Holy Spirit that Purgeth from all filthiness? Look but what your walk is, you that Are not so much as conformed to the letter of the Word in any thing;
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now, what shall be the chief agent here? sure, not the body, what fellowship can your body have with him that is a Spirit? the body indeed may worship that eternal Spirit, being acted by the Spirit,
now, what shall be the chief agent Here? sure, not the body, what fellowship can your body have with him that is a Spirit? the body indeed may worship that Eternal Spirit, being acted by the Spirit,
but I say, that alone can never prove you to be Christians, we must then layaside a number of Professors, who have no other ground of confidence but such things as may be seen of men & if they would enter their hearts,
but I say, that alone can never prove you to be Christians, we must then layaside a number of Professors, who have no other ground of confidence but such things as may be seen of men & if they would enter their hearts,
but there is no more of God, all the day throughout, and is this walking after the Spirit, which imports a constancy? And what part can be spared most,
but there is no more of God, all the day throughout, and is this walking After the Spirit, which imports a constancy? And what part can be spared most,
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yea, if they be not the chief agents, how many impertinencies, and roveries, and wandrings, are throughout the day? the most part of our conversation,
yea, if they be not the chief agents, how many Impertinencies, and roveries, and wanderings, Are throughout the day? the most part of our Conversation,
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The course of this world is the way and rule of the children of disobedience, Eph. 2.2. There is a spirit indeed that works in them, and a rule it works by;
The course of this world is the Way and Rule of the children of disobedience, Ephesians 2.2. There is a Spirit indeed that works in them, and a Rule it works by;
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a broad way, path'd and troden in by many travellers, its the Kings high street, the common way that most part walkes into, according as their neighbours do, as the most do.
a broad Way, pathed and trodden in by many travellers, its the Kings high street, the Common Way that most part walks into, according as their neighbours do, as the most doe.
But •hat King is the Prince of this World, satan who blinds the eyes of many, that they may not see that pit of misery before them, which their way leads them to.
But •hat King is the Prince of this World, satan who blinds the eyes of many, that they may not see that pit of misery before them, which their Way leads them to.
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this therefore, were spiritual walking, to set that excellent spiritual rule before our eyes, that we who are carnal, may be transformed and changed into more likeness to that holy and spiritual Law.
this Therefore, were spiritual walking, to Set that excellent spiritual Rule before our eyes, that we who Are carnal, may be transformed and changed into more likeness to that holy and spiritual Law.
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This made Paul more sensible of a body of death, Rom. 7 then readily lower Christians are Reflections on our attainments and comparisons with others, which are so often the work of our Spirits, are a retrograde motion, it makes no way,
This made Paul more sensible of a body of death, Rom. 7 then readily lower Christians Are Reflections on our attainments and comparisons with Others, which Are so often the work of our Spirits, Are a retrograde motion, it makes no Way,
I know not how you can evidence it better, then by honouring and esteeming his Word and Commandments exceeding large and precious, no end of their perfection;
I know not how you can evidence it better, then by honouring and esteeming his Word and commandments exceeding large and precious, no end of their perfection;
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The Spirit indeed gives liberty where he is, but this liberty is from our sins and corruptions, not to them, it looses the chains of a mans own corrupt lusts off him, to walk at freedom in the way of his commandments, the Spirit inlargeth the prisoners heart,
The Spirit indeed gives liberty where he is, but this liberty is from our Sins and corruptions, not to them, it looses the chains of a men own corrupt Lustiest off him, to walk At freedom in the Way of his Commandments, the Spirit enlargeth the Prisoners heart,
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and then he runs, but not at random, but the way of his commands, Psal. 119.32. It was our bondage to be as wilde Asses, traversing our wayes, to be gadding abroad, to change our way.
and then he runs, but not At random, but the Way of his commands, Psalm 119.32. It was our bondage to be as wild Asses, traversing our ways, to be gadding abroad, to change our Way.
Remember, its a walk, a continued thing, without interruption, therefore, your whole conversation ought to be as so many steps progressive to Heaven, Your motion, should not be to begin only when ye come to pray,
remember, its a walk, a continued thing, without interruption, Therefore, your Whole Conversation ought to be as so many steps progressive to Heaven, Your motion, should not be to begin only when you come to pray,
and sleeping, and acting in your callings, that when ye come to pray, or read, ye may be but stepping forward in the way, out of one darker obscurer path, into a more beaten way.
and sleeping, and acting in your callings, that when you come to pray, or read, you may be but stepping forward in the Way, out of one Darker obscurer path, into a more beaten Way.
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Therefore I beseech every one of you, take the Word for the ruling of your callings and conversations among men, extend it to all your actions, that in all those ye may act as Christians, as well as men.
Therefore I beseech every one of you, take the Word for the ruling of your callings and conversations among men, extend it to all your actions, that in all those you may act as Christians, as well as men.
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It is certainly the licentiousness of the spirits of men, that cannot endure the application of the Word unto their particular actions and conversations.
It is Certainly the licentiousness of the spirits of men, that cannot endure the application of the Word unto their particular actions and conversations.
and have our being spiritually, without him we can do nothing; and therefore Christians ought to walk with such a subordination to, and dependence on him,
and have our being spiritually, without him we can do nothing; and Therefore Christians ought to walk with such a subordination to, and dependence on him,
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except they be together? It is certainly one of the great mysteries of Christianity, to draw our strength and activity from another, to look upon our selves,
except they be together? It is Certainly one of the great Mysteres of Christianity, to draw our strength and activity from Another, to look upon our selves,
Whatever we ought to do, in judging and discerning of our condition, yet sure I am, Christians in the exercise and practice of godliness, should look upon themselves void of any principle in themselves, either to do or think, not that we are sufficient of of our selves:
Whatever we ought to do, in judging and discerning of our condition, yet sure I am, Christians in the exercise and practice of godliness, should look upon themselves void of any principle in themselves, either to do or think, not that we Are sufficient of of our selves:
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Learn now this one thing, which would be in stead of many rules and doctrines to us, to shut out of your eyes the consideration of what ye are by Gifts or Grace, or experience:
Learn now this one thing, which would be in stead of many rules and doctrines to us, to shut out of your eyes the consideration of what you Are by Gifts or Grace, or experience:
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Do not consider that, but rather fix your eyes on the grace of Jesus Christ, and upon the power and vertue of the Holy Spirit, which is given by promise;
Do not Consider that, but rather fix your eyes on the grace of jesus christ, and upon the power and virtue of the Holy Spirit, which is given by promise;
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that when the way is all the easiest to you, both by delight and custom, yet ye may find it to your natural principles as insuperable, as at the beginning;
that when the Way is all the Easiest to you, both by delight and custom, yet you may find it to your natural principles as insuperable, as At the beginning;
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but the Christian ought to walk according to the Spirit of Adoption, which cryes, Abba, Father. Yet how many Christians are rather in a servile and slavish manner driven on by terrours and chastisements to their duty, then by love:
but the Christian ought to walk according to the Spirit of Adoption, which cries, Abba, Father. Yet how many Christians Are rather in a servile and slavish manner driven on by terrors and chastisements to their duty, then by love:
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But if ye believed in him, and your hearts were engaged to love him, O! how would it be a pleasant and native thing to walk in his way, as a stone goeth downward.
But if you believed in him, and your hearts were engaged to love him, OH! how would it be a pleasant and native thing to walk in his Way, as a stone Goes downward.
Consider your principles, that acts you to matters and duties of Religion: Many men there be, in whom appears no difference of their work to beholders;
Consider your principles, that acts you to matters and duties of Religion: Many men there be, in whom appears no difference of their work to beholders;
but, O! how wide a difference doth God discern in them? Ingines and artifice may make dead and lifeless things move and walk as orderly as things that have life.
but, OH! how wide a difference does God discern in them? Engines and artifice may make dead and Lifeless things move and walk as orderly as things that have life.
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How many would do many things they dare not for punishment and censure, and for that same da• not leave• other things undone? In a word, the most part of us are such as would walk in no path of godliness,
How many would do many things they Dare not for punishment and censure, and for that same da• not leave• other things undone? In a word, the most part of us Are such as would walk in no path of godliness,
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But, my brethren, let it not be so among you, you who are in Christ Iesus, let this be the predominant in your hearts to constrain you, not to live to your selves,
But, my brothers, let it not be so among you, you who Are in christ Iesus, let this be the predominant in your hearts to constrain you, not to live to your selves,
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But Christians, observe this evil in your selves, and suffer this mystery of godliness to be wrought in you, the abasing of your selves, the denyal of your selves.
But Christians, observe this evil in your selves, and suffer this mystery of godliness to be wrought in you, the abasing of your selves, the denial of your selves.
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Therefore this cannot but be the choise and delight of a believing soul, to walk unto all well-pleasing, to have the glory of him as their great design to aim at;
Therefore this cannot but be the choice and delight of a believing soul, to walk unto all Well-pleasing, to have the glory of him as their great Design to aim At;
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but let a Christian abhor such a thought, Christs blood must pacifie, but the walking of his child pleaseth him in his welbeloved Son. When he is once pacified for sin,
but let a Christian abhor such a Thought, Christ blood must pacify, but the walking of his child Pleases him in his well-beloved Son. When he is once pacified for since,
therefore mens bodies are not capable of this walk after the Spirit principally. Outward Ordinances are but the shell wherein the kirnel must be inclosed;
Therefore men's bodies Are not capable of this walk After the Spirit principally. Outward Ordinances Are but the shell wherein the kirnel must be enclosed;
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we have mouths and faces of Saints, but O! how little of divine-affection, or of soul-desires, breaths in us? We are denyers of the power of godliness, by resting in a form,
we have mouths and faces of Saints, but OH! how little of divine-affection, or of soul-desires, breathes in us? We Are Denyers of the power of godliness, by resting in a from,
IT is one of the greatest mysteries in a Christians practice, to joyn these two together, which the Gospel hath conjoined, justification and sanctification,
IT is one of the greatest Mysteres in a Christians practice, to join these two together, which the Gospel hath conjoined, justification and sanctification,
But, the truth is, they cannot really be, except they be jointly; yet, often it falls out, that in mens apprehensions and endeavours, they are disjoined:
But, the truth is, they cannot really be, except they be jointly; yet, often it falls out, that in men's apprehensions and endeavours, they Are disjoined:
I do not speak of these who are Antinomians in profession, but of a great multitude in the visible Church, who are more really Antinomians, to wit in practice,
I do not speak of these who Are Antinomians in profession, but of a great multitude in the visible Church, who Are more really Antinomians, to wit in practice,
and freedom from all the threatnings of the Word, and from hell, but likewise ye proclaim secretly in your own hearts, a liberty to sin so much the more securely;
and freedom from all the threatenings of the Word, and from hell, but likewise you proclaim secretly in your own hearts, a liberty to sin so much the more securely;
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the door of mercy cast open in the Gospel, and the free accesse to Christ, manifested therein, through the corruption that is within us, proves the very occasion of many's giving indulgence to their lusts;
the door of mercy cast open in the Gospel, and the free access to christ, manifested therein, through the corruption that is within us, Proves the very occasion of many's giving indulgence to their Lustiest;
Now then, conjoyn that profession, and perswasion, with your walk, and O! how contrary you may find them to one another? your saith is vain, for ye are yet in your sins.
Now then, conjoin that profession, and persuasion, with your walk, and OH! how contrary you may find them to one Another? your Says is vain, for you Are yet in your Sins.
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and worldly lusts, and to live righteously, soberly, and godly &c. But if we may conjecture your teaching by your walking, it seems the notion of grace,
and worldly Lustiest, and to live righteously, soberly, and godly etc. But if we may conjecture your teaching by your walking, it seems the notion of grace,
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and the Gospel that is formed in your minds, hath taught you another doctrine, to a vow ungodliness, and follow worldly lusts. Is there so much as a shadow of this spiritual walking in many? I confesse, it is natural for every man to seek his own righteousnesse;
and the Gospel that is formed in your minds, hath taught you Another Doctrine, to a Voelli ungodliness, and follow worldly Lustiest. Is there so much as a shadow of this spiritual walking in many? I confess, it is natural for every man to seek his own righteousness;
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yet, the most part of men, seem to be so far from seeking any righteousnesse, that they are rather seeking the fulfilling of their own carnal lusts, working wickedness with greediness, not caring how little they have to put confidence into;
yet, the most part of men, seem to be so Far from seeking any righteousness, that they Are rather seeking the fulfilling of their own carnal Lustiest, working wickedness with greediness, not caring how little they have to put confidence into;
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and are so loose and profane in your conversation? I wonder, seing ye have it naturally engraven in your hearts, to establish your own righteousnesse, that ye labour not to have more of it to fill your eye withall.
and Are so lose and profane in your Conversation? I wonder, sing you have it naturally engraven in your hearts, to establish your own righteousness, that you labour not to have more of it to fill your eye withal.
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If ever this question was moved in some of you, What shall I do to be saved? You have condescended on such a walk, such a profession, for the answer of it;
If ever this question was moved in Some of you, What shall I do to be saved? You have condescended on such a walk, such a profession, for the answer of it;
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or attending well the solemn assemblies, will ground their hope of salvation on those things,: How much more, will civil and honest men (commonly so called) who pray,
or attending well the solemn assemblies, will ground their hope of salvation on those things,: How much more, will civil and honest men (commonly so called) who pray,
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Who is he, that cannot indure to look upon himself, for moral vilenesse? Alace, men flatter themselves in their own eyes, looks with a more favourable •ye on their own actions, then they ought:
Who is he, that cannot endure to look upon himself, for moral vileness? Alace, men flatter themselves in their own eyes, looks with a more favourable •ye on their own actions, then they ought:
for his most religious and best actions? Who casts these out of their sight, as unclean and menstruous things? Therefore, I say, though thy righteousnesse were equal to,
for his most religious and best actions? Who Cast these out of their sighed, as unclean and menstruous things? Therefore, I say, though thy righteousness were equal to,
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though he had none of his own, yet he had a righteousnesse without blemish, of Christs purchasing, having by saith fled to the mercy of God, in, and through a Mediator.
though he had none of his own, yet he had a righteousness without blemish, of Christ purchasing, having by Says fled to the mercy of God, in, and through a Mediator.
It is not more doing, more praying, more exact walking, that can make you more righteous in Gods account, in order to absolution from Law-condemnation,
It is not more doing, more praying, more exact walking, that can make you more righteous in God's account, in order to absolution from Law-condemnation,
unite these in his practice, I count all losse and dung, to be found in Christ, not having my own righteousn•sse, and yet I presse forward, and follow after perfection ▪ as having attained nothing yet. One of these two is the Original of many stumblings and wandrings in our Christian-way, either there is not a necessity and constraint laid upon the souls of many to walk in all well-pleasing,
unite these in his practice, I count all loss and dung, to be found in christ, not having my own righteousn•sse, and yet I press forward, and follow After perfection ▪ as having attained nothing yet. One of these two is the Original of many stumblings and wanderings in our Christian-way, either there is not a necessity and constraint laid upon the Souls of many to walk in all Well-pleasing,
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As it would be of great moment to the peace of Christians, and increase of holinesse, to have that union of Justification and Sanctification stamped on their hearts,
As it would be of great moment to the peace of Christians, and increase of holiness, to have that Union of Justification and Sanctification stamped on their hearts,
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so especially to have the due and Evangelick-method and order of these impressed on their consciences, it would conduce exceedingly, both to their quckening and comforting:
so especially to have the due and Evangelic-method and order of these impressed on their Consciences, it would conduce exceedingly, both to their quckening and comforting:
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the ignorance and mistake of the method and order of that well-ordered Covenant must certainly be very prejudicial to the life and consolation tendered by the Gospel.
the ignorance and mistake of the method and order of that well-ordered Covenant must Certainly be very prejudicial to the life and consolation tendered by the Gospel.
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This spiritual walking, it flowes from the believers state of non-condemnation in Christ; he is once in Jesus Christ, and then he walks after the Spirit of Christ.
This spiritual walking, it flows from the believers state of Noncondemnation in christ; he is once in jesus christ, and then he walks After the Spirit of christ.
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As then you know it is impossible that there can be true and un•eigned walking, where there is no life, no principle within to put the creature to motion,
As then you know it is impossible that there can be true and un•eigned walking, where there is no life, no principle within to put the creature to motion,
as it may resemble to you a walking, like to living creatures, so it is not possible, that any of the Sons of Adam, who are by nature dead in sins, can walk spiritually,
as it may resemble to you a walking, like to living creatures, so it is not possible, that any of the Sons of Adam, who Are by nature dead in Sins, can walk spiritually,
and judgements of beholders, men may be acted from base external principles, in matters of Religion so that a beholder shall perceive no difference between them and others, in whom Christ lives and walks;
and Judgments of beholders, men may be acted from base external principles, in matters of Religion so that a beholder shall perceive no difference between them and Others, in whom christ lives and walks;
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because, the spirit that raised up Christ, is not stirring in them, they are not living members of that Head that quickens all, have not been driven out of their own righteousnesse, to Christ, the city of refuge;
Because, the Spirit that raised up christ, is not stirring in them, they Are not living members of that Head that quickens all, have not been driven out of their own righteousness, to christ, the City of refuge;
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their principles are no higher then walking to obtain salvation, and acceptation of God in a legal way, walking to pacifie him, walking to please men and their own consciences, walking for gain or credit,
their principles Are no higher then walking to obtain salvation, and acceptation of God in a Legal Way, walking to pacify him, walking to please men and their own Consciences, walking for gain or credit,
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These are not living principles, but when once a soul hath embraced Christ Jesus within it, he becomes in a manner, a soul to actuat and to quicken that soul, he animates it,
These Are not living principles, but when once a soul hath embraced christ jesus within it, he becomes in a manner, a soul to actuat and to quicken that soul, he animates it,
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there is first quickening, and then walking, You who were dead in sins, hath he quickned together with Christ, Eph. 2.1, 5. and then it follows in due order, I will cause you to walk in my wayes, Ezek. 36 ▪ 27. Christ comes into the heart to dwell,
there is First quickening, and then walking, You who were dead in Sins, hath he quickened together with christ, Ephesians 2.1, 5. and then it follows in due order, I will cause you to walk in my ways, Ezekiel 36 ▪ 27. christ comes into the heart to dwell,
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and an order suitable both to his grace and our necessity, (as all that is in it speaketh forth an excellent contriver) when we go about to establish our souls in another method,
and an order suitable both to his grace and our necessity, (as all that is in it speaks forth an excellent contriver) when we go about to establish our Souls in Another method,
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and no more, no, it must run alongst all your life, the aged experienced Christian must come alongs as an ungodly sinner, to a blessed and living Saviour,
and no more, no, it must run alongst all your life, the aged experienced Christian must come alongs as an ungodly sinner, to a blessed and living Saviour,
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and come ••ort of the glory of God, and so the whole world is become guilty before God? Is not every man lying under a sentence of death? Cursed is he that abides not in all things, &c. How then can h• escape condemnation.
and come ••ort of the glory of God, and so the Whole world is become guilty before God? Is not every man lying under a sentence of death? Cursed is he that abides not in all things, etc. How then can h• escape condemnation.
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and follow the conduct and counsel of flesh and blood? Is not sin dwelling here in our mortal bodies? Who can say, my heart or way is clean ? Therefore both that priviledge,
and follow the conduct and counsel of Flesh and blood? Is not since Dwelling Here in our Mortal bodies? Who can say, my heart or Way is clean? Therefore both that privilege,
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And indeed I confess the multitude of men hath no other opinion of them, but as fancied imaginary thing•, few believes the report of the Gospel concerning the salvation of elect ones,
And indeed I confess the multitude of men hath no other opinion of them, but as fancied imaginary thing•, few believes the report of the Gospel Concerning the salvation of elect ones,
If you ask how this comes to pass, by what authority, or law, or power, is this releasement and freedom obtained? Here it is, by the Law of the Spirit of life, which is in Christ.
If you ask how this comes to pass, by what Authority, or law, or power, is this releasement and freedom obtained? Here it is, by the Law of the Spirit of life, which is in christ.
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the special exemption of believers in Christ, and immunity from this, or delivery from it, and then the true ground and cause of this delivery from that bondage;
the special exemption of believers in christ, and immunity from this, or delivery from it, and then the true ground and cause of this delivery from that bondage;
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you may hear ma•y things more gladly, but if ye knew it, none so profitable. Therefore let us gather our spirits to the consideration of these particulars.
you may hear ma•y things more gladly, but if you knew it, none so profitable. Therefore let us gather our spirits to the consideration of these particulars.
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As the first, all men are under the bondage of a twofold Law, the law of sin within them, and the law of death without them. Man was created righteous,
As the First, all men Are under the bondage of a twofold Law, the law of since within them, and the law of death without them. Man was created righteous,
it was no captivity, or restraint, to be compassed about with the hedges of the Lords holy Law, no more then it is a restraint on a mans liberty, to have his way hedged in, where he may safely walk, that he may keep himself within it, from pits and snares on every hand.
it was no captivity, or restraint, to be compassed about with the hedges of the lords holy Law, no more then it is a restraint on a men liberty, to have his Way hedged in, where he may safely walk, that he may keep himself within it, from pits and snares on every hand.
Liberty is the great claim of people now a dayes, and indeed it is the great advantage of a people to enjoy that mother, and womb-priviledge, and right. But, alace!
Liberty is the great claim of people now a days, and indeed it is the great advantage of a people to enjoy that mother, and womb-privilege, and right. But, alace!
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what is all this to be free-born in a civil society? it is but the state of a man among men, it reaches no further then the outward man, his life or estate.
what is all this to be freeborn in a civil society? it is but the state of a man among men, it reaches no further then the outward man, his life or estate.
What hath a man gained if he lose his soul ? And Luke 9.25 saith, What hath he gained, if he lose himself? Therefore you are not free indeed, except your souls be f•ee:
What hath a man gained if he loose his soul? And Lycia 9.25 Says, What hath he gained, if he loose himself? Therefore you Are not free indeed, except your Souls be f•ee:
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But our Lord Je•us, discovers this mis•ake, when he tells them of a freedom and libe•ty that he came to proclaim to men, to purchase to them, and bestow on them; they stumbled at this Doctrine:
But our Lord Je•us, discovers this mis•ake, when he tells them of a freedom and libe•ty that he Come to proclaim to men, to purchase to them, and bestow on them; they stumbled At this Doctrine:
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The Church is Gods house, but many are in it, that will not dwell in it, many have the outward liberties of this house, that have no interest in the special mercies,
The Church is God's house, but many Are in it, that will not dwell in it, many have the outward Liberties of this house, that have no Interest in the special Mercies,
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and delivered over •o satan, because they were •eally •nder his powe•, while they were Church-mebers and Abrahams sons? Let me tell you then, that all of us were once in this state of bondage, which Christ speaks of, He that committeth sin, is the servant of sin, John 8.34. and the servant abids not in the house for ever:
and Delivered over •o satan, Because they were •eally •nder his powe•, while they were Church-mebers and Abrahams Sons? Let me tell you then, that all of us were once in this state of bondage, which christ speaks of, He that Committeth since, is the servant of since, John 8.34. and the servant abides not in the house for ever:
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So that I am a•raid, many of us who are in the visible Church, and stand in this Congregation, shall not have liberty to stand in the assembly of the fi•st-born,
So that I am a•raid, many of us who Are in the visible Church, and stand in this Congregation, shall not have liberty to stand in the assembly of the fi•st-born,
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sin hath a right over us, and it hath a power over us, and the•efore it is called a law of sin, the•e is a kind of authority that it hath over u•, by vertue of Gods Justice, and our own voluntary consent.
since hath a right over us, and it hath a power over us, and the•efore it is called a law of since, the•e is a kind of Authority that it hath over u•, by virtue of God's justice, and our own voluntary consent.
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We say to our lusts, Come ye and rule over us, we submit our reason, our conscience and all, to the guidance and leading of our blind affections, and passions;
We say to our Lustiest, Come you and Rule over us, we submit our reason, our conscience and all, to the guidance and leading of our blind affections, and passion;
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there is a conspiring (so to speak) of these two, to make out the jurisdiction and authority of sin over us, God gives us over to iniquity and unrighteousnesse,
there is a conspiring (so to speak) of these two, to make out the jurisdiction and Authority of since over us, God gives us over to iniquity and unrighteousness,
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and joyn to our idols, and God ratifies it, in a manner, and passeth such a sentence, Let them alone, he sayes, go ye every one and serve your idols, Ezek. 23. since ye would not serve me, be doing, go serve your lusts, look if they be better masters then I;
and join to our Idols, and God Ratifies it, in a manner, and passes such a sentence, Let them alone, he Says, go you every one and serve your Idols, Ezekiel 23. since you would not serve me, be doing, go serve your Lustiest, look if they be better Masters then I;
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here is the throne of sin established, in the lusts and affections of the body, and from hence, it emits laws, and statutes, and sends out commands to the soul, and whole man.
Here is the throne of since established, in the Lustiest and affections of the body, and from hence, it emits laws, and statutes, and sends out commands to the soul, and Whole man.
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How then must it have an absolute, and soveraign, full dominion over men in nature, there being no contrary principle within by nature to debate with it, it rules without much controlment;
How then must it have an absolute, and sovereign, full dominion over men in nature, there being no contrary principle within by nature to debate with it, it rules without much controlment;
Nay, all these principles of light, and knowledge in the conscience, do oftentimes strengthen sin, as some things are confirmed, not weakned by opposition;
Nay, all these principles of Light, and knowledge in the conscience, do oftentimes strengthen since, as Some things Are confirmed, not weakened by opposition;
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The knowledge and conscience that many have, serves for nothing, but to make their sins greater, to exasperat and imbitter their spirits and lusts against God:
The knowledge and conscience that many have, serves for nothing, but to make their Sins greater, to exasperat and embitter their spirits and Lustiest against God:
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and the heart is hardened, the soul alienated from God, who is its life, all the members and powers of a man yielded up as instruments of unrighteousnesse, every one to execute that wicked law,
and the heart is hardened, the soul alienated from God, who is its life, all the members and Powers of a man yielded up as Instruments of unrighteousness, every one to execute that wicked law,
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To the impure, all things are impure, even their mind and conscience is defiled, Tit. 1.15. Do what you can, ye who are in nature cannot please God, its but obedience to the law of sin that is in you.
To the impure, all things Are impure, even their mind and conscience is defiled, Tit. 1.15. Do what you can, you who Are in nature cannot please God, its but Obedience to the law of since that is in you.
Much will, desire, and greediness, will make corruption run like a River, over all its Banks, set in the way thereof, Counsel, Perswasion, Law, Heaven, Hell,
Much will, desire, and greediness, will make corruption run like a River, over all its Banks, Set in the Way thereof, Counsel, Persuasion, Law, Heaven, Hell,
Do ye not see men daily drawn after their lusts, as beasts, following their senses as violently as a horse rusheth to the battel? If there be any gain or advantage to oyl the wheels of affection, O how runs men head-long? there is no crying will hold them.
Do you not see men daily drawn After their Lustiest, as beasts, following their Senses as violently as a horse Rushes to the battle? If there be any gain or advantage to oil the wheels of affection, Oh how runs men headlong? there is no crying will hold them.
For the Law of the Spirit of life, in Christ Iesus, hath made me free, &c. THat whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery.
For the Law of the Spirit of life, in christ Iesus, hath made me free, etc. THat whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery.
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therefore it is that a Nation that hath despised such a gracious offer of peace and freedom in Jesus Christ, is robbed and spoiled of peace and freedom.
Therefore it is that a nation that hath despised such a gracious offer of peace and freedom in jesus christ, is robbed and spoiled of peace and freedom.
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and did swear against them, never to yeeld willing obedience unto them; namely, the lusts of the world, ignorance of God, unbelief, and disobedience.
and did swear against them, never to yield willing Obedience unto them; namely, the Lustiest of the world, ignorance of God, unbelief, and disobedience.
and Prince, and withdrawn from his allegiance, and revolted unto the same lusts and wayes, these same courses against which we had both by our profession of Christianity,
and Prince, and withdrawn from his allegiance, and revolted unto the same Lustiest and ways, these same courses against which we had both by our profession of Christianity,
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sin ruling, commanding in them, and lording it over them, and they willingly following after the commandment, and so oppressed and broken in judgement.
since ruling, commanding in them, and lording it over them, and they willingly following After the Commandment, and so oppressed and broken in judgement.
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If you could but rightly look upon other men, you might see, that they who are servants o• diverse lusts, are not their own men (so to speak) they have not the command of themselves.
If you could but rightly look upon other men, you might see, that they who Are Servants o• diverse Lustiest, Are not their own men (so to speak) they have not the command of themselves.
shame before men, losse of estate, decay of health, temporal punishment, nay, eternal, all set together, cannot keep him from fulfilling the desires of that lust, when he hath opportunity.
shame before men, loss of estate, decay of health, temporal punishment, nay, Eternal, all Set together, cannot keep him from fulfilling the Desires of that lust, when he hath opportunity.
A man given to covetousness, how doth he serve that idol? how doth he forget himself to be a man? or to have a reasonable •oul within him, he is so devoted to it,
A man given to covetousness, how does he serve that idol? how does he forget himself to be a man? or to have a reasonable •oul within him, he is so devoted to it,
The man most civilized, most abstract from the grosser outward pollutions, yet certainly, his heart within is but a temple full of idols, to the love and service of which he is devoted.
The man most civilized, most abstract from the grosser outward pollutions, yet Certainly, his heart within is but a temple full of Idols, to the love and service of which he is devoted.
There is some of the fundamental laws of satans kingdom, that rules in every natural man, either the lust of the eyes, or the lust of the flesh, or the pride of life ;
There is Some of the fundamental laws of Satan Kingdom, that rules in every natural man, either the lust of the eyes, or the lust of the Flesh, or the pride of life;
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Oh! that you would take this for bondage, to be under this woful necessity of satisfying and fulfilling the desires of your flesh and mind, Eph. 2.2.
Oh! that you would take this for bondage, to be under this woeful necessity of satisfying and fulfilling the Desires of your Flesh and mind, Ephesians 2.2.
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mens lusts are never at quiet, they are continually putting you on service, they are still driving and dragging men headlong, hurrying them to and fro, and they cannot get rest;
men's Lustiest Are never At quiet, they Are continually putting you on service, they Are still driving and dragging men headlong, hurrying them to and from, and they cannot get rest;
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what is the cause of all the disquiet, disorder, confusion, trouble and wars in the world? from whence do contentions arise, come they not hence, (saith Iames 4.1.) even of the lusts that war in our members.
what is the cause of all the disquiet, disorder, confusion, trouble and wars in the world? from whence do contentions arise, come they not hence, (Says James 4.1.) even of the Lustiest that war in our members.
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It is these that trouble the world, and these are the troublers of Israels peace, these take away both inward peace, domestick peace, and national peace:
It is these that trouble the world, and these Are the troublers of Israel's peace, these take away both inward peace, domestic peace, and national peace:
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These lusts, Covetousness, Ambition, Pride, Passion, Self-love, and such like; do set nation against nation, men and men, people and people by the ears. These multiply businesses beyond necessity;
These Lustiest, Covetousness, Ambition, Pride, Passion, Self-love, and such like; do Set Nation against Nation, men and men, people and people by the ears. These multiply businesses beyond necessity;
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If a man had his lusts subdued, and his affections composed unto moderation and sobriety, O what a multitude of noysom and hurtful cares should he then be freed from, what a sweet calmness should possess that spirit.
If a man had his Lustiest subdued, and his affections composed unto moderation and sobriety, Oh what a multitude of noisome and hurtful Cares should he then be freed from, what a sweet calmness should possess that Spirit.
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if you will not be perswaded to quite the service of sin, then tell me, what think you of your wages? The wages of sin is death, that you may certainly expect;
if you will not be persuaded to quite the service of since, then tell me, what think you of your wages? The wages of since is death, that you may Certainly expect;
and can you look and long for such wages? God hath joyned these together, by a perpetual ordinance, they come in the world together, sin entered, and death by sin, and they have gone hand in hand together since:
and can you look and long for such wages? God hath joined these together, by a perpetual Ordinance, they come in the world together, since entered, and death by since, and they have gone hand in hand together since:
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and think you to dissolve what God hath joyned? Before you go further, and obey sin more, think, I pray you, what it can give you, what doth it give you for the present? but much pain and toyl,
and think you to dissolve what God hath joined? Before you go further, and obey since more, think, I pray you, what it can give you, what does it give you for the present? but much pain and toil,
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But O! what a dreadful life is it, worse then death, when men will chose death rather then life? O! how terrible will it be, to hear that word, Hills and mountains fall on us, and cover us.
But OH! what a dreadful life is it, Worse then death, when men will chosen death rather then life? OH! how terrible will it be, to hear that word, Hills and Mountains fallen on us, and cover us.
Men newly risen, their bodies and souls meet again, after a long separation, and this to be their mutual entertainment one to another, the body to wish it were still in the dust,
Men newly risen, their bodies and Souls meet again, After a long separation, and this to be their mutual entertainment one to Another, the body to wish it were still in the dust,
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Its the unbelief of this, and a conceit of freedom, that securely and certainly destroyes the world, by keeping souls from Jesus Christ, the prince of life.
Its the unbelief of this, and a conceit of freedom, that securely and Certainly Destroys the world, by keeping Souls from jesus christ, the Prince of life.
how might it awake our hearts after it, but this is the wofulnesse of a natural condition that a soul under the power of sin, can neither help it self,
how might it awake our hearts After it, but this is the wofulnesse of a natural condition that a soul under the power of since, can neither help it self,
such as give an intire renounce unto their former wayes, and prevailing lusts, and give up themselves in testimony of their sense of his unspeakable favour of redemption, to be wholly his, and not their own.
such as give an entire renounce unto their former ways, and prevailing Lustiest, and give up themselves in testimony of their sense of his unspeakable favour of redemption, to be wholly his, and not their own.
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There are some souls who are free from the dominion of sin, and from the danger of death, some who were once led about with divers lusts, as well as others, who walked after the course of this world,
There Are Some Souls who Are free from the dominion of since, and from the danger of death, Some who were once led about with diverse Lustiest, as well as Others, who walked After the course of this world,
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but now they are quickned in Christ Iesus, and have abandoned their former way; they have another rule, another way, another principles, their study is now to please God,
but now they Are quickened in christ Iesus, and have abandoned their former Way; they have Another Rule, Another Way, Another principles, their study is now to please God,
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and grow in holinesse, the wayes they delighted in, in former times, are now loathsome; they think that a filthy puddle, which they drank greedily of, and now its all,
and grow in holiness, the ways they delighted in, in former times, Are now loathsome; they think that a filthy puddle, which they drank greedily of, and now its all,
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and so this expresseth many groans from them with Paul, wa• is me, miserable man, who shall deliver me? Such souls are, in a manner (to speak so) half redeemed, who being made sensible of their bondage, groan and pan• for a Redeemer:
and so this Expresses many groans from them with Paul, wa• is me, miserable man, who shall deliver me? Such Souls Are, in a manner (to speak so) half redeemed, who being made sensible of their bondage, groan and pan• for a Redeemer:
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But whosoever thou art, that is escaped from under the slavery of sin, wonder at the world, that doth run so madly on their own destruction, think is strange that thou ran so long with them,
But whosoever thou art, that is escaped from under the slavery of since, wonder At the world, that does run so madly on their own destruction, think is strange that thou ran so long with them,
and utterly impossible unto nature, is, that sinners have given up themselves unto it, as if it were true liberty, that the will and affections of men are conquered,
and utterly impossible unto nature, is, that Sinners have given up themselves unto it, as if it were true liberty, that the will and affections of men Are conquered,
what expectation of freedom, when all that is within us conspires to the upholding that tyrranous dominion of sin, against all that would cast it out of its usurpation,
what expectation of freedom, when all that is within us conspires to the upholding that tyrannous dominion of since, against all that would cast it out of its usurpation,
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unto death and condemnation be released? Is there any law above Gods Law, and the sentence of his Justice? The Apostle answers, that there is a Law above it, a Law after it, the Law of the Spirit of Life.
unto death and condemnation be released? Is there any law above God's Law, and the sentence of his justice? The Apostle answers, that there is a Law above it, a Law After it, the Law of the Spirit of Life.
when the law and sentence of death was past upon all mankind, and there was no expectation from the terms of the first Covenant, that there should be any dispensation or mitigation of the rigour of it, he obtains this, that so many as God had chosen unto life, their sins and their punishment might be laid on him,
when the law and sentence of death was passed upon all mankind, and there was no expectation from the terms of the First Covenant, that there should be any Dispensation or mitigation of the rigour of it, he obtains this, that so many as God had chosen unto life, their Sins and their punishment might be laid on him,
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Thus having satisfied Justice, and fulfilled the sentence of death, by suffering death, him hath God exalted to be a Prince and Saviour, and the head of all things.
Thus having satisfied justice, and fulfilled the sentence of death, by suffering death, him hath God exalted to be a Prince and Saviour, and the head of all things.
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In compensation of this great and weighty work given him by his Father, all judgment is committed to him, and so he sends out and proclaims another Law in Sion;
In compensation of this great and weighty work given him by his Father, all judgement is committed to him, and so he sends out and proclaims Another Law in Sion;
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But then another difficulty as great as the former, is in the way, though such a law and sentence of life and absolution be pronounced in the Gospel, in Christs Name,
But then Another difficulty as great as the former, is in the Way, though such a law and sentence of life and absolution be pronounced in the Gospel, in Christ Name,
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It is true, life and freedom is preached in Christ, to all that come to him for life, to all that renounce sins dominion, is remission of sin preached:
It is true, life and freedom is preached in christ, to all that come to him for life, to all that renounce Sins dominion, is remission of since preached:
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truly, it had been an unsuccessful bu•ine••, Christ had lost all that was given him, if the moment and weight of our salvation had been hung upon o•r acceptation:
truly, it had been an unsuccessful bu•ine••, christ had lost all that was given him, if the moment and weight of our salvation had been hung upon o•r acceptation:
Jesus Christ therefore comes out to conquer this enemy, and to redeem his elect Ones, from that unjust usurpation of sin, to bring them out of the prison by the strong hand;
jesus christ Therefore comes out to conquer this enemy, and to Redeem his elect Ones, from that unjust usurpation of since, to bring them out of the prison by the strong hand;
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we are once lost and utterly undone, both in regard of Gods justice, and our own utter inability to help our selves, which is strengthned by our unwillingness,
we Are once lost and utterly undone, both in regard of God's Justice, and our own utter inability to help our selves, which is strengthened by our unwillingness,
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and therefore, he hath almighty power to raise up dead sinners, to creat us again to good works, to redeem us from the ty•anny o• sin and satan, whose slaves we are.
and Therefore, he hath almighty power to raise up dead Sinners, to create us again to good works, to Redeem us from the ty•anny o• since and satan, whose slaves we Are.
Let us not be discouraged in our apprehensions of Christ, when we look on our ruinous and desperat• estate, let us not conclude, it is past hope, and past his help too.
Let us not be discouraged in our apprehensions of christ, when we look on our ruinous and desperat• estate, let us not conclude, it is passed hope, and passed his help too.
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and this is a marvelous ground of comfort, that may establish our souls, 1 Iohn 1.9. even this, that law and justice is upon Christs side, and nothing to accuse, or plead against a sinner, that imploys him for his Advocat.
and this is a marvelous ground of Comfort, that may establish our Souls, 1 John 1.9. even this, that law and Justice is upon Christ side, and nothing to accuse, or plead against a sinner, that employs him for his Advocate.
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and without both, Christ were not a compleat Redeemer, nor we compleatly redeemed. N•ithe• would a believing soul, in which there is any measure of this new law,
and without both, christ were not a complete Redeemer, nor we completely redeemed. N•ithe• would a believing soul, in which there is any measure of this new law,
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and so you will see the slaves of sin, professing a kind of hope of freedom from death, the servants and vassals of corruption, who walk after the course of this world,
and so you will see the slaves of since, professing a kind of hope of freedom from death, the Servants and vassals of corruption, who walk After the course of this world,
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it falls out often, that when we think of delivery from death and wrath, we forget in the mean time the end and purpose of that, which is, that we may be freed from sin, and serve the living God without fear.
it falls out often, that when we think of delivery from death and wrath, we forget in the mean time the end and purpose of that, which is, that we may be freed from since, and serve the living God without Fear.
nor is there any clearer a•gument and evidence of a soul delivered from death, then to strive for the freedom of the Spirit from the law of sin, there jointly help one another;
nor is there any clearer a•gument and evidence of a soul Delivered from death, then to strive for the freedom of the Spirit from the law of since, there jointly help one Another;
When freedom from death is an inducement to seek after freedom from sin, and freedom from sin a declaration of freedom from death, then all is well;
When freedom from death is an inducement to seek After freedom from since, and freedom from since a declaration of freedom from death, then all is well;
all that men can do, either to themselves, or others, will not purchase the least measure of ••eedom from predominant corruptions, cannot deliver you from your sins, till this free Spirit that blows where he pleases, come.
all that men can do, either to themselves, or Others, will not purchase the least measure of ••eedom from predominant corruptions, cannot deliver you from your Sins, till this free Spirit that blows where he Pleases, come.
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but all will be in vain, till this stronger one come, and cast out the strong man, till this arbitrary and free wind blow from heaven, and fill the sails.
but all will be in vain, till this Stronger one come, and cast out the strong man, till this arbitrary and free wind blow from heaven, and fill the sails.
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For what the Law could not do, in that it was weak through the flesh, God sending his own Son, &c. THE greatest design that ever God had in the world;
For what the Law could not do, in that it was weak through the Flesh, God sending his own Son, etc. THE greatest Design that ever God had in the world;
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is certainly the sending of his own Son into the world, and it must needs be some great busines, that drew so excellent and glorious a person out of Heaven:
is Certainly the sending of his own Son into the world, and it must needs be Some great business, that drew so excellent and glorious a person out of Heaven:
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This must be the chief of the works of God, the rarest piece of them all, God to become man, the Creator of all, to come in the likeness of a creature, he by whom all things were created, and do yet consist, to come in the likeness of the most wretched of all.
This must be the chief of the works of God, the Rarest piece of them all, God to become man, the Creator of all, to come in the likeness of a creature, he by whom all things were created, and do yet consist, to come in the likeness of the most wretched of all.
It is ignorance that magnifies other mysteries, which vi•ifie through knowledge; but it is the true knowledge of this mystery, that makes it the more wonderful,
It is ignorance that Magnifies other Mysteres, which vi•ifie through knowledge; but it is the true knowledge of this mystery, that makes it the more wondered,
The ground and reason of Gods sending his Son, is, because there was an impossibility upon the Law, to save man, which impossibility was not the Laws fault,
The ground and reason of God's sending his Son, is, Because there was an impossibility upon the Law, to save man, which impossibility was not the Laws fault,
and when the floods of these did overflow Christs Humane Nature, it was a great presumption to the world, who look and judge according to the outward appea•ance, t•at •in was the •l•ce opened to let in such an inundation of calamity.
and when the floods of these did overflow Christ Humane Nature, it was a great presumption to the world, who look and judge according to the outward appea•ance, t•at •in was the •l•ce opened to let in such an inundation of calamity.
he condemned that which condemned us, overcame it in judgment, and made us free, by sustaining the curse of it in his flesh, he cut off all its plea against us.
he condemned that which condemned us, overcame it in judgement, and made us free, by sustaining the curse of it in his Flesh, he Cut off all its plea against us.
it might be fulfilled by him in our name, and so the righteousness of the Law being fulfilled in us by Christ, the reward also of eternal life might be fulfilled by the Law to us;
it might be fulfilled by him in our name, and so the righteousness of the Law being fulfilled in us by christ, the reward also of Eternal life might be fulfilled by the Law to us;
But, it continued not long so, sin entering upon man, utterly disabled him, and because the strength of that Covenant consisted in that mutual and joynt concurrence of Gods promise and mans obedience, this being broken, the one party falling off, that life and salvation becomes impossible to the promise alone, to perform.
But, it continued not long so, since entering upon man, utterly disabled him, and Because the strength of that Covenant consisted in that mutual and joint concurrence of God's promise and men Obedience, this being broken, the one party falling off, that life and salvation becomes impossible to the promise alone, to perform.
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It is sin, that is the weakness and impotency of man; this is the disease, hath consumed his strength, and concluded man under a two-fold impossibility;
It is since, that is the weakness and impotency of man; this is the disease, hath consumed his strength, and concluded man under a twofold impossibility;
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sin hath disabled us every way, in relation to the curse and threatning, man cannot satisfie it, no price, no ransome •ound sufficient for the soul, for the redemption of it is precious, and ceaseth for ever ;
since hath disabled us every Way, in Relation to the curse and threatening, man cannot satisfy it, no price, no ransom •ound sufficient for the soul, for the redemption of it is precious, and ceases for ever;
And hence it is, from our impossibility to obey in time to come, that there is a holy and faultlesse impossibility upon the promise, to give life unto mankind;
And hence it is, from our impossibility to obey in time to come, that there is a holy and faultless impossibility upon the promise, to give life unto mankind;
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and according to that first transaction of God with man, unlesse some other way and device be found out, which indeed was far from the eyes of all living, without the reach of their invention or imagination:
and according to that First transaction of God with man, unless Some other Way and device be found out, which indeed was Far from the eyes of all living, without the reach of their invention or imagination:
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it lay hid in the depth of Gods wisdom, till it pleased himself to vent and publish it unto poor forlorn and desperat man, who out of despair of recovery, had run away to hide himself;
it lay hid in the depth of God's Wisdom, till it pleased himself to vent and publish it unto poor forlorn and desperate man, who out of despair of recovery, had run away to hide himself;
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a poor shift indeed, for him to think that he could hide himself from him to whom darkness is as light, and to flee from him whose Kingdom is over all,
a poor shift indeed, for him to think that he could hide himself from him to whom darkness is as Light, and to flee from him whose Kingdom is over all,
and fancying a probability, ye•, a certainty of that which is so impossible, that is an attaining of life by our selves, according to the Law, and first Covenant of Works.
and fancying a probability, ye•, a certainty of that which is so impossible, that is an attaining of life by our selves, according to the Law, and First Covenant of Works.
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as in former times, as if their strength were yet in them, and many never perceives that it is gone, till they be laid hold on by Satan, according to the Laws injunction,
as in former times, as if their strength were yet in them, and many never perceives that it is gone, till they be laid hold on by Satan, according to the Laws injunction,
and this no doubt will be the accession of the bitterness and torment that damned souls shall be into, that they dreamed of attaining life by a Law, that now is nothing but a ministration of death, that they lost life by seeking their own righteousness;
and this no doubt will be the accession of the bitterness and torment that damned Souls shall be into, that they dreamed of attaining life by a Law, that now is nothing but a ministration of death, that they lost life by seeking their own righteousness;
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and presumptuous madness in us, who have fallen from that blessed estate. If man doing his duty, expected a reward, according to the promise, it was commendable,
and presumptuous madness in us, who have fallen from that blessed estate. If man doing his duty, expected a reward, according to the promise, it was commendable,
There is no ground of mens looking to be saved by their own doings, but the in-bred pride and self-love of the heart, together with the ignorance of a better righteousness.
There is no ground of men's looking to be saved by their own doings, but the inbred pride and Self-love of the heart, together with the ignorance of a better righteousness.
How vain and empty things do men trust into, and from them conclude an expectation of eternal life? the most part think to be safe in the midst or thick of the trees of the Church,
How vain and empty things do men trust into, and from them conclude an expectation of Eternal life? the most part think to be safe in the midst or thick of the trees of the Church,
and such like, they do perswade themselves, all will be well. Some have civility, and a blameless conversation before men, and with such acts of righteousness,
and such like, they do persuade themselves, all will be well. some have civility, and a blameless Conversation before men, and with such acts of righteousness,
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and in the mean time they are ignorant of that large glorious robe of righteousness, which Christ by his obedience and sufferings did weave for naked sinners.
and in the mean time they Are ignorant of that large glorious robe of righteousness, which christ by his Obedience and sufferings did weave for naked Sinners.
As the Son should not have come in the likeness of sinful flesh, unless it had been otherwise impossible, by mans doing or suffering, that life should be obtained,
As the Son should not have come in the likeness of sinful Flesh, unless it had been otherwise impossible, by men doing or suffering, that life should be obtained,
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and this is the strong motive and impulsive, that drives a poor sinner unto Jesus Christ, the sense and impression of its desperat and lost estate without him.
and this is the strong motive and impulsive, that drives a poor sinner unto jesus christ, the sense and impression of its desperate and lost estate without him.
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we shall not set or prescribe any measure of conviction to exclude you, if you can but come to him indeed, upon the least measure of it, you will not be cast out, according to his own word,
we shall not Set or prescribe any measure of conviction to exclude you, if you can but come to him indeed, upon the least measure of it, you will not be cast out, according to his own word,
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or please God? Indeed if you can get any shadow of repentance, if it were but a bare acknowledgment of the fault, you excuse your selves in your own consciences,
or please God? Indeed if you can get any shadow of Repentance, if it were but a bore acknowledgment of the fault, you excuse your selves in your own Consciences,
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But alace, you are far from the righteousness of God, and you do erre even in the very foundation of Religion, these are but sparks of your own kindling, and for all these, you shall lye down in darkness and sorrow ;
But alace, you Are Far from the righteousness of God, and you do err even in the very Foundation of Religion, these Are but sparks of your own kindling, and for all these, you shall lie down in darkness and sorrow;
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yet, it being unquestionable, that all have sinned, satisfaction must fi•st be made to Gods threatning, Thou shalt die, before obedience be acceptable, and that is impossible too.
yet, it being unquestionable, that all have sinned, satisfaction must fi•st be made to God's threatening, Thou shalt die, before Obedience be acceptable, and that is impossible too.
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For what the Law could not do, in that it was weak through the flesh, God sending his own Son, &c. FOr what purpose do we meet thus together? I would we knew it, then it might be to some better purpose.
For what the Law could not do, in that it was weak through the Flesh, God sending his own Son, etc. FOr what purpose do we meet thus together? I would we knew it, then it might be to Some better purpose.
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but alace, in this matter of greatest moment, our going about Divine Ordinances, we have scarce any distinct or deliberat thought of the end and rise of them.
but alace, in this matter of greatest moment, our going about Divine Ordinances, we have scarce any distinct or deliberate Thought of the end and rise of them.
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Sure I am, we must all confess this, that all other businesses in our life, is almost impertinent to the great end, the salvation of our souls, in respect of these, in which God, in a manner, trysts with men,
Sure I am, we must all confess this, that all other businesses in our life, is almost impertinent to the great end, the salvation of our Souls, in respect of these, in which God, in a manner, trysts with men,
and our happiness, and yet, so wretched and unhappy are we, that we study, and endeavour a kind of wisdom and diligence in other petty things, which are to perish with the using,
and our happiness, and yet, so wretched and unhappy Are we, that we study, and endeavour a kind of Wisdom and diligence in other Petty things, which Are to perish with the using,
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Is it not high time we were shaken out of our empty, vain, and unreasonable custom, in going about such solemn duties? when the wrath of God is already kindled,
Is it not high time we were shaken out of our empty, vain, and unreasonable custom, in going about such solemn duties? when the wrath of God is already kindled,
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and his mighty arm is shaking terribly the earth, and shaking us out of all our nests of quietness and consolation, which we did build in the creature.
and his mighty arm is shaking terribly the earth, and shaking us out of all our nests of quietness and consolation, which we did built in the creature.
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God calls for a reasonable service, but I must say, the service of the most, is an unreasonable and bruitish kind of work, little or no consideration of what we are about, little or no purpose,
God calls for a reasonable service, but I must say, the service of the most, is an unreasonable and brutish kind of work, little or no consideration of what we Are about, little or no purpose,
You hear of a weaknesse of the flesh, but you would understand it aright, its not properly and simply a weakness, that supposeth alwayes some life, and some strength remaining;
You hear of a weakness of the Flesh, but you would understand it aright, its not properly and simply a weakness, that Supposeth always Some life, and Some strength remaining;
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but its such a weaknesse, as the Apostle elsewhere, Eph. 2.1. calls deadness, its such a weakness, as may be called wickedness, yea, enmity to God, as it is here;
but its such a weakness, as the Apostle elsewhere, Ephesians 2.1. calls deadness, its such a weakness, as may be called wickedness, yea, enmity to God, as it is Here;
but they are dead in sins and trespasses, and so its not infirmity, but impossibility, such a weaknesse as makes life and salvation impossible by us, both utter unwillingnesse, and extream inability;
but they Are dead in Sins and Trespasses, and so its not infirmity, but impossibility, such a weakness as makes life and salvation impossible by us, both utter unwillingness, and extreme inability;
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all will grant some defect and inability, and its a general complaint, but to consider that this inability is an impossibility, that this defect is a destruction of all spiritual good in us, the saving knowledge of this is given to few and to these only whose eyes the spirit opens.
all will grant Some defect and inability, and its a general complaint, but to Consider that this inability is an impossibility, that this defect is a destruction of all spiritual good in us, the Saving knowledge of this is given to few and to these only whose eyes the Spirit Opens.
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There may be some struglings and wrestlings of natural spirits to help themselves, and upon the apprehension of their own weakness, to raise up themselves, by serious consideration,
There may be Some strugglings and wrestlings of natural spirits to help themselves, and upon the apprehension of their own weakness, to raise up themselves, by serious consideration,
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and earnest diligence, to some pitch of serving God, and to some hope of heaven. But, I do suspect that it proceeds in many from the want of this through,
and earnest diligence, to Some pitch of serving God, and to Some hope of heaven. But, I do suspect that it proceeds in many from the want of this through,
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and deep conviction of desperate wickedness, few really believes that testimony which God hath given of man, he is not only weak, but wicked, and not only so,
and deep conviction of desperate wickedness, few really believes that testimony which God hath given of man, he is not only weak, but wicked, and not only so,
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While we are in this posture, God himself steps in to succour miserable undone man, and here is the way, he sends his Son in the likeness of sinfull flesh,
While we Are in this posture, God himself steps in to succour miserable undone man, and Here is the Way, he sends his Son in the likeness of sinful Flesh,
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so much business made, and such strange things done for repairing our ruines. In the consideration of this we may borrow that meditation of the Psalmists, Ps. 8.4.
so much business made, and such strange things done for repairing our ruins. In the consideration of this we may borrow that meditation of the Psalmists, Ps. 8.4.
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But, Oh! for such an ascending frame of heart as this deserves, its a wonder it doth not draw us upward beyond our own elem•nt, its a subject of such admiration in it self,
But, Oh! for such an ascending frame of heart as this deserves, its a wonder it does not draw us upward beyond our own elem•nt, its a Subject of such admiration in it self,
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and its still the stranger, in the likeness of flesh, and that sinfull flesh, &c. In all which degrees, you see God is descending and coming lower and lower,
and its still the stranger, in the likeness of Flesh, and that sinful Flesh, etc. In all which Degrees, you see God is descending and coming lower and lower,
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If you would arise up to the sensible and profitable understanding of this mystery, you must first descend into the depths of your own natural wretchedness and misery, in which man was lying,
If you would arise up to the sensible and profitable understanding of this mystery, you must First descend into the depths of your own natural wretchedness and misery, in which man was lying,
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if you did but know who he is, and what we are, a wonder it had been, that he had suffered himself to be sent unto, by us, that any message, any correspondence should passe between heaven and earth,
if you did but know who he is, and what we Are, a wonder it had been, that he had suffered himself to be sent unto, by us, that any message, any correspondence should pass between heaven and earth,
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and gives it over, and so flees away to hide himself, certianly expecting that the first message from heaven, should be to arme all the creatures against him, to destroy him.
and gives it over, and so flees away to hide himself, certianly expecting that the First message from heaven, should be to arm all the creatures against him, to destroy him.
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God himself comes down, and not for any such end as vengeance, though just, but to publish and hold forth a Covenant of reconciliation and peace, to convince man of sin,
God himself comes down, and not for any such end as vengeance, though just, but to publish and hold forth a Covenant of reconciliation and peace, to convince man of since,
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and before whom, all the inhabitants of the Earth, are as poor Grashoppers, or crauling worms, about whose throne, there are ten thousand times ten thousand glorious Spirits ministring unto him, as Daniel saw him, Chap. 7. v. 9, 10. that such an one, should not only admit, such as we, to come to him,
and before whom, all the inhabitants of the Earth, Are as poor Grasshoppers, or crawling worms, about whose throne, there Are ten thousand times ten thousand glorious Spirits ministering unto him, as daniel saw him, Chap. 7. v. 9, 10. that such an one, should not only admit, such as we, to come to him,
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And what were we, that he should make any motion about us, or make any mission to us, Rom. 5.10. while we were yet enemies, that we were, when he sent:
And what were we, that he should make any motion about us, or make any mission to us, Rom. 5.10. while we were yet enemies, that we were, when he sent:
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But, needed he fear our enmity that he should seek peace? no wayes, one look of his angry countenance, would have looked us unto nothing, thou lookest upon me, and I am not, one rebuke of his for iniquity, would have made our beauty consume as the moth, far more the stroak of his hand had consumed us, Psal. 39.11.
But, needed he Fear our enmity that he should seek peace? no ways, one look of his angry countenance, would have looked us unto nothing, thou Lookest upon me, and I am not, one rebuke of his for iniquity, would have made our beauty consume as the moth, Far more the stroke of his hand had consumed us, Psalm 39.11.
and the Son to receive, as God to send, and the Son to be sent; nay, he might have spared all pains, and without any messenger, immediatly pardoned mans sin,
and the Son to receive, as God to send, and the Son to be sent; nay, he might have spared all pains, and without any Messenger, immediately pardoned men since,
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and that is the manifestation of his love: Behold, what manner of love the Father hath bestowed on us, 1 John 3.1. and, in this was manifested the love of God, toward us, that God sent his onl• begotten Son in the world, 1 Joh. 4.9.
and that is the manifestation of his love: Behold, what manner of love the Father hath bestowed on us, 1 John 3.1. and, in this was manifested the love of God, towards us, that God sent his onl• begotten Son in the world, 1 John 4.9.
And truly for such a design and purpose, all the world could not have contrived such a suitable and excellent mean as this, nothing besides this could have declared such love;
And truly for such a Design and purpose, all the world could not have contrived such a suitable and excellent mean as this, nothing beside this could have declared such love;
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but if there were any thing behind, this which follows would consume it, in the flesh. If he had sent his own Son, might he not have sent him in an estate and condition suitable to his glory,
but if there were any thing behind, this which follows would consume it, in the Flesh. If he had sent his own Son, might he not have sent him in an estate and condition suitable to his glory,
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That ever he was made a Creature, that the Maker of all should be sent in the form of any thing he had made, O! what a disparagement? there is no such distance between the highest Prince on the throne,
That ever he was made a Creature, that the Maker of all should be sent in the from of any thing he had made, OH! what a disparagement? there is no such distance between the highest Prince on the throne,
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and the basest beggar on the dung-hill, as between the only begotten of the Father, who is the brightness of his glory, and the most glorious Angel that ever was made.
and the Basest beggar on the dunghill, as between the only begotten of the Father, who is the brightness of his glory, and the most glorious Angel that ever was made.
and most corruptible of all the Creatures, even the very d•eg• of the Creation, that have sunk down to the bottom? All flesh is gra•s, and what more withering and fading,
and most corruptible of all the Creatures, even the very d•eg• of the Creation, that have sunk down to the bottom? All Flesh is gra•s, and what more withering and fading,
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even the flower and perfection of it. I•a 40.6 Dust it is, and what ba•er? Gen. 18.27. and corruption it is, and what vi•er, 1 Cor. 15.44. and yet, God sent his Son in the flesh.
even the flower and perfection of it. I•a 40.6 Dust it is, and what ba•er? Gen. 18.27. and corruption it is, and what vi•er, 1 Cor. 15.44. and yet, God sent his Son in the Flesh.
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and now sits at the right hand of the Majesty on high, if he had been alwayes in that •e•plendant habit, he put on, in his transfiguration, that had been yet an abasement of his Majesty;
and now sits At the right hand of the Majesty on high, if he had been always in that •e•plendant habit, he put on, in his transfiguration, that had been yet an abasement of his Majesty;
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so like, as touching his outward appearance, that no eye could discern any difference, compassed about with all these infirmities and necessities, which are the followers and attendants of sin in us;
so like, as touching his outward appearance, that no eye could discern any difference, compassed about with all these infirmities and necessities, which Are the followers and attendants of since in us;
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and hid their faces from him, he was despised and rejected of men, Isa. 53.2, 3. Thus you see, he comes in the most despicable and disgraceful form of flesh, that can be; and an abject among men;
and hid their faces from him, he was despised and rejected of men, Isaiah 53.2, 3. Thus you see, he comes in the most despicable and disgraceful from of Flesh, that can be; and an abject among men;
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Now, this, I say, is the crowning of the great mystery of Godliness, which without all controversie, is the mystery in all the world, that hath in it most greatnesse and goodnesse combined together, that is the subject of the highest admiration,
Now, this, I say, is the crowning of the great mystery of Godliness, which without all controversy, is the mystery in all the world, that hath in it most greatness and Goodness combined together, that is the Subject of the highest admiration,
Its contrived for wonder and delight, to M•n and Angels, these three, which the Angelick song runs upon, are the Jewels of it, Glory to God, peace on Earth, and good will towards men.
Its contrived for wonder and delight, to M•n and Angels, these three, which the Angelical song runs upon, Are the Jewels of it, Glory to God, peace on Earth, and good will towards men.
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I think indeed, the lively improvement of this mystery of godliness, would be very effectual to make us really what we are said to be, that is, Christians.
I think indeed, the lively improvement of this mystery of godliness, would be very effectual to make us really what we Are said to be, that is, Christians.
Not that a bare external confession, or internal opinion and assent to such a truth, is of so much value, which yet is the hight that many attain unto,
Not that a bore external Confessi, or internal opinion and assent to such a truth, is of so much valve, which yet is the hight that many attain unto,
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I pray you consider then what moment, is in this truth, that you may indeed apply your souls to the consideration of what is in Jesus Christ thus revealed, not simply to know it,
I pray you Consider then what moment, is in this truth, that you may indeed apply your Souls to the consideration of what is in jesus christ thus revealed, not simply to know it,
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I shall speak then a word of these two great ends and purposes, of Gods sending his own Son, in the likeness of sinful fl•sh, his own glory, and mans good.
I shall speak then a word of these two great ends and Purposes, of God's sending his own Son, in the likeness of sinful fl•sh, his own glory, and men good.
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and then to find out a way how to deliver and save so many, all the wisdom that shines in the order and beauty of the world, seems to be but a rude draught to this.
and then to find out a Way how to deliver and save so many, all the Wisdom that shines in the order and beauty of the world, seems to be but a rude draught to this.
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Then herein doth the glory of his mercy and grace shine most brightly, that he transfers the punishment due to mans sin, upon his own Son, that when no ransome could be found by man, he finds it out,
Then herein does the glory of his mercy and grace shine most brightly, that he transfers the punishment due to men since, upon his own Son, that when no ransom could be found by man, he finds it out,
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truly, this is the most shining Jewel in the Crown of Gods Glory, so much mercy towards so miserable sinners, so much grace towards the rebellious. If he had pardoned sin, without any satisfaction, what rich grace had it been? but truly, to provide the Lamb,
truly, this is the most shining Jewel in the Crown of God's Glory, so much mercy towards so miserable Sinners, so much grace towards the rebellious. If he had pardoned since, without any satisfaction, what rich grace had it been? but truly, to provide the Lamb,
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and indeed these two, do illustrat one another, the justice of God, in taking and exacting the punishment of sin, upon his own well-beloved Son, doth most eminently highten the mercy and grace of God towards us,
and indeed these two, do illustrate one Another, the Justice of God, in taking and exacting the punishment of since, upon his own well-beloved Son, does most eminently heighten the mercy and grace of God towards us,
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and that he did punish his own Son, when standing in the place of sinners, O what righteousness and justice. This is that glorious mystery, the conjunction of these two resplendent Jewels, justice and mercy, of love and displeasure, in one chain of Christs incarnation, into which the Angels desire to look, 1 Pet. 1.12.
and that he did Punish his own Son, when standing in the place of Sinners, Oh what righteousness and Justice. This is that glorious mystery, the conjunction of these two resplendent Jewels, Justice and mercy, of love and displeasure, in one chain of Christ incarnation, into which the Angels desire to look, 1 Pet. 1.12.
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And truly they do wonder at it, and praise from wonder. This is it, that the praises of men and Angels shall roll about eternally. David Psal. 103.19. foreseeing this day, foretold it, that Angels should praise Him, and now its fulfilled, when all these glorious companies of holy and powerfull Spirits, welcome the Son of God into the world, by that heavenly harmony of praise, Luk. 2.14. What lumpishness and earthliness in us, that we do not rise up above, to this melody in our spirits, to joyn with Angels, in this song;
And truly they do wonder At it, and praise from wonder. This is it, that the praises of men and Angels shall roll about eternally. David Psalm 103.19. Foreseeing this day, foretold it, that Angels should praise Him, and now its fulfilled, when all these glorious companies of holy and powerful Spirits, welcome the Son of God into the world, by that heavenly harmony of praise, Luk. 2.14. What lumpishness and earthliness in us, that we do not rise up above, to this melody in our spirits, to join with Angels, in this song;
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These three especially, wisdom, mercy and grace, justice, and righteousness, every one of them look like the Sun in its strength, caried about in this orb of the redemption of man, to the ravishing of the hearts of all the honourable and glorious companies above,
These three especially, Wisdom, mercy and grace, Justice, and righteousness, every one of them look like the Sun in its strength, carried about in this orb of the redemption of man, to the ravishing of the hearts of all the honourable and glorious companies above,
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Now when the glory of the Highest, raiseth up such a melodious song above, among Angels, O what should both the glory of the highest God, and the highest good of man do to us!
Now when the glory of the Highest, Raiseth up such a melodious song above, among Angels, Oh what should both the glory of the highest God, and the highest good of man do to us!
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and to abase our selves, to believe in him, and walk humbly with him, upon the meditation of Christs coming in the flesh, this would make us true Christians indeed.
and to abase our selves, to believe in him, and walk humbly with him, upon the meditation of Christ coming in the Flesh, this would make us true Christians indeed.
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and many Christians puddle themselves in the mire of their own darknesse and discouragement, because they cannot find any thing in themselves, that can give but the least probable conjecture, that he will admit and welcome them to come to him,
and many Christians puddle themselves in the mire of their own darkness and discouragement, Because they cannot find any thing in themselves, that can give but the least probable conjecture, that he will admit and welcome them to come to him,
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But indeed, his invitations, in the Gospel, carry the evidence in their bosome, that which is above all other signs and evidences, that he did ever send his own Son in the flesh for this purpose;
But indeed, his invitations, in the Gospel, carry the evidence in their bosom, that which is above all other Signs and evidences, that he did ever send his own Son in the Flesh for this purpose;
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the greatest testimony that can be imagined, is given already, that the Father should send his only begotten and well beloved Son, into the state of a servant, for man:
the greatest testimony that can be imagined, is given already, that the Father should send his only begotten and well Beloved Son, into the state of a servant, for man:
and therefore there is a singular note upon it, God so loved the world, that he sent his Son, Joh. 3.16. And in this was love manifested, that he gave his Son, 1 Joh. 4.9.
and Therefore there is a singular note upon it, God so loved the world, that he sent his Son, John 3.16. And in this was love manifested, that he gave his Son, 1 John 4.9.
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If men and Angels had set themselves to devise and find out a pledge or confirmation of the love of God, they would have fallen upon some revelation unto,
If men and Angels had Set themselves to devise and find out a pledge or confirmation of the love of God, they would have fallen upon Some Revelation unto,
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and is not he infinitly more then created gifts, or graces, who is the very spring and fountain of them all? God so loved the world, that truly he gave no such gift besides, to testifie such a love:
and is not he infinitely more then created Gifts, or graces, who is the very spring and fountain of them all? God so loved the world, that truly he gave no such gift beside, to testify such a love:
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I think it is a tempting of the Holy One, which may draw such an answer from him, O wicked and adulterous person, there shall no sign be given thee,
I think it is a tempting of the Holy One, which may draw such an answer from him, Oh wicked and adulterous person, there shall no Signen be given thee,
thou may get what thou seeks, perhaps some more satisfaction in thy own condition, but it shall plung thee more in the issue, thou shall alwayes be unsetled and unconstant as water, thou shalt not excell.
thou may get what thou seeks, perhaps Some more satisfaction in thy own condition, but it shall plung thee more in the issue, thou shall always be unsettled and unconstant as water, thou shalt not excel.
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and of an evidence of the love of God to thee, in particular, then there must needs be something wrought by the Holy Spirit, on thy soul, to draw down the general testimony of Gods love to mankind, into a particular application to thy self.
and of an evidence of the love of God to thee, in particular, then there must needs be something wrought by the Holy Spirit, on thy soul, to draw down the general testimony of God's love to mankind, into a particular application to thy self.
Truly, I think, if the general were laid to heart, that God hath so loved mankind, that he gave such a gift unto them, there is none could make any more question of his reality,
Truly, I think, if the general were laid to heart, that God hath so loved mankind, that he gave such a gift unto them, there is none could make any more question of his reality,
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Now, I say, if this hold good, in reference to you, take heed that you condemn not your selves in that which you approve, that is, that you do not di•pute against the interest of all the Saints, who were such as you are,
Now, I say, if this hold good, in Referente to you, take heed that you condemn not your selves in that which you approve, that is, that you do not di•pute against the Interest of all the Saints, who were such as you Are,
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O consider how you indignifie and set at nought that great manifestation of Gods love, God manifested in the flesh, how you despise his love-pledge to sinners, a greater then which he could not give you, because as great as himself.
O Consider how you indignify and Set At nought that great manifestation of God's love, God manifested in the Flesh, how you despise his love-pledge to Sinners, a greater then which he could not give you, Because as great as himself.
How may it perswade us of that great priviledge, that we may become the sons of God, when the Son of God is become the Son of man, John 1.11, 12. Truly,
How may it persuade us of that great privilege, that we may become the Sons of God, when the Son of God is become the Son of man, John 1.11, 12. Truly,
though it be hard to be believed, that such as we should become the Sons of the great King, yet it is nothing so strange as this, that the eternal and only begotten Son of the great God, should become the Son of wretched man, that highness will be easily believed, if we consider this lowness.
though it be hard to be believed, that such as we should become the Sons of the great King, yet it is nothing so strange as this, that the Eternal and only begotten Son of the great God, should become the Son of wretched man, that highness will be Easily believed, if we Consider this lowness.
and reconciliation to God, of being yet at peace with him, if this be pondered, that God hath married his own nature with ours, in one person, to be a pledge of that union and peace.
and reconciliation to God, of being yet At peace with him, if this be pondered, that God hath married his own nature with ours, in one person, to be a pledge of that Union and peace.
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and the Apostle makes singular use of this mystery of the abasement of Majesty, to abate from our high esteem of our selves, Phil. 2.3, 4, 5, 6. O should not the same mind be in us, that was in Christ.
and the Apostle makes singular use of this mystery of the abasement of Majesty, to abate from our high esteem of our selves, Philip 2.3, 4, 5, 6. O should not the same mind be in us, that was in christ.
THE great and wonderful actions of great and excellent persons, must needs have •ome great ends answerable to them, wisdome will teach them not to do strange things, but for some rare purposes;
THE great and wondered actions of great and excellent Persons, must needs have •ome great ends answerable to them, Wisdom will teach them not to do strange things, but for Some rare Purposes;
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Truly we must conceive, that it must needs be some honourable and high business, that brought down so high and honourable a person from Heaven, as the Son of God;
Truly we must conceive, that it must needs be Some honourable and high business, that brought down so high and honourable a person from Heaven, as the Son of God;
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Now this sedition and rebellion being arisen in the world, and one of the most noble creatures carried away in this revolt, from allegiance to the Divine Majesty;
Now this sedition and rebellion being arisen in the world, and one of the most noble creatures carried away in this revolt, from allegiance to the Divine Majesty;
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and this is expressed as the errand of his coming, 1 Ioh. 3.5, 8. to destroy the works of the devil, all his wicked and hellish plots and contrivances against man, all that poyson of enmity and sin, that out of envy and malice he spued out upon man,
and this is expressed as the errand of his coming, 1 John 3.5, 8. to destroy the works of the Devil, all his wicked and hellish plots and contrivances against man, all that poison of enmity and since, that out of envy and malice he spewed out upon man,
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That Tower which Satan was building up against Heaven, and had laid the foundation of it as low as hell, this was Christs business, down among men, to destroy that Babylon, that Tower of darkness and confusion,
That Tower which Satan was building up against Heaven, and had laid the Foundation of it as low as hell, this was Christ business, down among men, to destroy that Babylon, that Tower of darkness and confusion,
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and Christs in coming, not against man, but against sin, not to condemn sinners, but to condemn sin, and save sinners. O blessed and unparallel'd love!
and Christ in coming, not against man, but against since, not to condemn Sinners, but to condemn since, and save Sinners. O blessed and unparalleled love!
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and to have our own souls saved? I beseech you, beloved in the Lord, do not think to maintain alwayes Christs enemy, that great traitor, against which he came from Heaven:
and to have our own Souls saved? I beseech you, Beloved in the Lord, do not think to maintain always Christ enemy, that great traitor, against which he Come from Heaven:
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but if you will not admit of such a division between you and your sins, take heed that you be not ete•nally undivided, that you have not one common lot for ever, that is, condemnation. Many would be saved,
but if you will not admit of such a division between you and your Sins, take heed that you be not ete•nally undivided, that you have not one Common lot for ever, that is, condemnation. Many would be saved,
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The word, for sin, may be taken in another sense as fitly, a sacrifice for sin, so that the meaning is, Jesus Christ came to condemn and overthrow sin, in its plea against us, by a sacrifice for sin, that i•, by offering up his own body, or flesh.
The word, for since, may be taken in Another sense as fitly, a sacrifice for since, so that the meaning is, jesus christ Come to condemn and overthrow since, in its plea against us, by a sacrifice for since, that i•, by offering up his own body, or Flesh.
The sting and strength of death is sin, and the strength of sin is the Law, as the Apostle speaks it, 1 Cor. 15.55. we had two great enemies against us, two great tyrants over us, sin and death.
The sting and strength of death is since, and the strength of since is the Law, as the Apostle speaks it, 1 Cor. 15.55. we had two great enemies against us, two great Tyrants over us, since and death.
Death had past upon all mankind, not only the miseries of this life, and temporal death had subjected •ll men, but the fear of an eternal death, of an everlasting separation from the blessed face of God, might have seized upon all,
Death had passed upon all mankind, not only the misery's of this life, and temporal death had subjected •ll men, but the Fear of an Eternal death, of an everlasting separation from the blessed face of God, might have seized upon all,
Justice arms it with power, and authority, to condemn man, so that there can be no freedom, no releasment from that condemnation, no eschewing that fatal sting of death,
justice arms it with power, and Authority, to condemn man, so that there can be no freedom, no releasement from that condemnation, no Eschewing that fatal sting of death,
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now what power could encounter that strength, except that which hath infinite sterngth too? Therefore, it behoved the Son of God, to come for this business, to condemn sin, and save the sinner.
now what power could encounter that strength, except that which hath infinite sterngth too? Therefore, it behooved the Son of God, to come for this business, to condemn since, and save the sinner.
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but deals wisely, and (to speak so with reverence) cunningly in it, he came under the Law, that he might redeem them who were under the Law, Gal. 4.4. force will not do it, the Law cannot be violented, justice cannot be compelled to forgo its right;
but deals wisely, and (to speak so with Reverence) cunningly in it, he Come under the Law, that he might Redeem them who were under the Law, Gal. 4.4. force will not do it, the Law cannot be violented, Justice cannot be compelled to forgo its right;
therefore, our Lord Jesus chooseth, as it were, to compound with the Law, to submit unto it, he was made under the Law, he who was above the Law, being Law-giver in mount Sinai, Acts 7.38. Gal. 3.19.
Therefore, our Lord jesus chooses, as it were, to compound with the Law, to submit unto it, he was made under the Law, he who was above the Law, being Lawgiver in mount Sinai, Acts 7.38. Gal. 3.19.
But he doth it better, in an amicable way, by submission and obedience to all its demands, whatsoever it craved of the sinner, he fulfils that debt, he satisfies the bond, in his own person, by suffering;
But he does it better, in an amicable Way, by submission and Obedience to all its demands, whatsoever it craved of the sinner, he fulfils that debt, he Satisfies the bound, in his own person, by suffering;
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thus, the strength of sin which is the Law, is removed, and by this means, sin is condemned in the flesh, by the suffering of his flesh, it is fallen from all it's plea against sinners;
thus, the strength of since which is the Law, is removed, and by this means, since is condemned in the Flesh, by the suffering of his Flesh, it is fallen from all it's plea against Sinners;
for, as the Philistines found where Sampsons strength lay, and cutted his hair, so Christ hath in his wisdom, found where the strength of sins plea, against man lay,
for, as the philistines found where Sampsons strength lay, and cutted his hair, so christ hath in his Wisdom, found where the strength of Sins plea, against man lay,
All these offerings of Beasts, of Fowls, and such like, under the Law, held •orth this one sacrifice, that was offered in the fulness of time, to be a propitiation for the sins of the world ;
All these offerings of Beasts, of Fowls, and such like, under the Law, held •orth this one sacrifice, that was offered in the fullness of time, to be a propitiation for the Sins of the world;
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and something of this was used among the Gentils, before Christs coming, certainly by tradition from the Fathers, who have looked afar off to this day,
and something of this was used among the Gentiles, before Christ coming, Certainly by tradition from the Father's, who have looked afar off to this day,
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And it is not without a sp•cial Providence, and worthy the remarking, that since the plenary and substantial One, was offered, the custom of sacrificing, hath ceased throughout the world;
And it is not without a sp•cial Providence, and worthy the remarking, that since the plenary and substantial One, was offered, the custom of sacrificing, hath ceased throughout the world;
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God, as it were, proclaiming to all men by this cessation of Sacrifices, as well as silence of Oracles, th•t the true atonement and propitiation is come already,
God, as it were, proclaiming to all men by this cessation of Sacrifices, as well as silence of Oracles, th•t the true atonement and propitiation is come already,
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They laid their hands on the beast, who brought it, to signifie the imputation of our sins to Christ, that he who knew no sin, was made sin for us, that we might be made the righteousness of God in him.
They laid their hands on the beast, who brought it, to signify the imputation of our Sins to christ, that he who knew no since, was made since for us, that we might be made the righteousness of God in him.
And truly it is worth the observation, that even those sacrifices for sin, were called sin, and so the word is used promiscuously in Leviticus, to point out unto us, that Jesus Christ should make his soul sin, Isa. 53.10. that is, a sacrifice for sin, and he made sin for us, that is, a sacrifice for sin.
And truly it is worth the observation, that even those Sacrifices for since, were called since, and so the word is used promiscuously in Leviticus, to point out unto us, that jesus christ should make his soul since, Isaiah 53.10. that is, a sacrifice for since, and he made since for us, that is, a sacrifice for since.
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When the blood was poured out ( because without shedding of blood, no reconciliation, Heb. 10.) the Priest sprinkled it seven times before the Lord, to shadow out the perfection of that expiation for our sins, in the vertue and perpetuity thereof, Heb. 9.26. that he should appear to put away sin, by the sacrifice of himself ;
When the blood was poured out (Because without shedding of blood, no reconciliation, Hebrew 10.) the Priest sprinkled it seven times before the Lord, to shadow out the perfection of that expiation for our Sins, in the virtue and perpetuity thereof, Hebrew 9.26. that he should appear to put away since, by the sacrifice of himself;
And then the High Priest was to bring in of the blood into the holy place, and within the vail, and sprinkle the Mercy Seat, •o shew unto us, that the merit and efficacy of Christs blood, should enter into the highest Heavens, to appease the wrath of God.
And then the High Priest was to bring in of the blood into the holy place, and within the Vail, and sprinkle the Mercy Seat, •o show unto us, that the merit and efficacy of Christ blood, should enter into the highest Heavens, to appease the wrath of God.
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and so die for it, yet by this means he hath condemned sin, by being condemned for sin, by this means he hath overcome death and the grave, by coming under the power of death,
and so die for it, yet by this means he hath condemned since, by being condemned for since, by this means he hath overcome death and the grave, by coming under the power of death,
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and removed as a cloud, and cast into the depths of the Sea, and sent away as far as the East is from the West, that they may never come in judgment against us, to condemn us,
and removed as a cloud, and cast into the depths of the Sea, and sent away as Far as the East is from the West, that they may never come in judgement against us, to condemn us,
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Whatsoever you can pitch upon besides this, it is insufficient, and therefore you find a necessity of seeking some other grace or qualification to appease your consciences,
Whatsoever you can pitch upon beside this, it is insufficient, and Therefore you find a necessity of seeking Some other grace or qualification to appease your Consciences,
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but now since this perfect and full propitiation is offered up for our sins, should not all these vain expiations of your own works, cease? Truly there is nothing can pacifie Heaven but this,
but now since this perfect and full propitiation is offered up for our Sins, should not all these vain expiations of your own works, cease? Truly there is nothing can pacify Heaven but this,
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the marks of the spear, of the nails, of the buffettings of his flesh, these are the tokens and pledges, that he encountered with the wrath due to your sins,
the marks of the spear, of the nails, of the buffetings of his Flesh, these Are the tokens and pledges, that he encountered with the wrath due to your Sins,
as well as wrath, thou would gladly flee from condemnation, th•n come to him who hath condemned sin, by suffering the condemnation of sin, that he might save these who desire to flee from it to him.
as well as wrath, thou would gladly flee from condemnation, th•n come to him who hath condemned since, by suffering the condemnation of since, that he might save these who desire to flee from it to him.
SERMON XIV. Rom. 8.4. That the righteousness of the Law might be fulfilled in us, &c. GOD having a great design to declare unto the world, both his justice and mercy towards men, he found out this mean most suitable and proportioned unto it, which is here spoken of in the 3. vers. to send his own Son, to bear the punishment of sin, that the righteousness of the Law might be freely and graciously fulfilled in sinners.
SERMON XIV. Rom. 8.4. That the righteousness of the Law might be fulfilled in us, etc. GOD having a great Design to declare unto the world, both his Justice and mercy towards men, he found out this mean most suitable and proportioned unto it, which is Here spoken of in the 3. vers. to send his own Son, to bear the punishment of since, that the righteousness of the Law might be freely and graciously fulfilled in Sinners.
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nor a way to manifest his grace and mercy, which would not have reflected upon his Holiness and Justice, according to the letter of the Law that was given out,
nor a Way to manifest his grace and mercy, which would not have reflected upon his Holiness and justice, according to the Letter of the Law that was given out,
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and put a necessity of this upon him? But truly it seems it had been no more contrary to righteousnesse to have past over the sinner, without satisfaction,
and put a necessity of this upon him? But truly it seems it had been no more contrary to righteousness to have passed over the sinner, without satisfaction,
then to require and take it off one who was not really guilty? The truth is, it wa• not simply the indispensible necessity of satisfying Justice, that put him upon such an hard and unpleasant work,
then to require and take it off one who was not really guilty? The truth is, it wa• not simply the indispensible necessity of satisfying justice, that put him upon such an hard and unpleasant work,
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and yet withall, to exact that same punishment of another, willingly coming in the sinners place, to the end that all sinners may behold his righteousnesse and justice:
and yet withal, to exact that same punishment of Another, willingly coming in the Sinners place, to the end that all Sinners may behold his righteousness and Justice:
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and so this work of the redemption of sinners, hath these Names of God published by himself, Exod. 34.6, 7. to Moses, engraven deeply upon it, mercy and goodnesse spelled out at length in it,
and so this work of the redemption of Sinners, hath these Names of God published by himself, Exod 34.6, 7. to Moses, engraven deeply upon it, mercy and Goodness spelled out At length in it,
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and salvation, then this conjunction of Mercy, and Justice, in the business: there might have been alwayes a secret hink of jealousie, and suspition in our minds,
and salvation, then this conjunction of Mercy, and justice, in the business: there might have been always a secret hink of jealousy, and suspicion in our minds,
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and the importunity of justice and faithfulness, that hath pronounced a sentence of death upon us, answered? Shall not the righteous Law be a loser this way,
and the importunity of Justice and faithfulness, that hath pronounced a sentence of death upon us, answered? Shall not the righteous Law be a loser this Way,
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if I be saved, and it not satisfied by obedience or suffering? how hard would it be to perswade a soul of free pardon, that sees such a severe sentence standing against it? But now there is no place for doubting, all is contrived for the encouragment and happiness of poor sinners, that we may come to him with full perswasion of his readiness,
if I be saved, and it not satisfied by Obedience or suffering? how hard would it be to persuade a soul of free pardon, that sees such a severe sentence standing against it? But now there is no place for doubting, all is contrived for the encouragement and happiness of poor Sinners, that we may come to him with full persuasion of his readiness,
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as an evident testimony of the justice and righteousness of God against sin, and by this means cutting off the very strength of sin, the Law, by fulfilling it.
as an evident testimony of the Justice and righteousness of God against since, and by this means cutting off the very strength of since, the Law, by fulfilling it.
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In Christs sufferings you may behold, as in a clear mirrour, the hatred and displeasure of God against sin, the righteousness of God in punishing sin, Him hath God set forth to the world to be a propitiation, to declare the righteousness of God, Rom. 3.24, 25. In this crucified Lord, you may behold the sensible image, •nd the most lively demonstration of holiness and righteousness;
In Christ sufferings you may behold, as in a clear mirror, the hatred and displeasure of God against since, the righteousness of God in punishing since, Him hath God Set forth to the world to be a propitiation, to declare the righteousness of God, Rom. 3.24, 25. In this Crucified Lord, you may behold the sensible image, •nd the most lively demonstration of holiness and righteousness;
Christs flesh bare the marks of both, holiness in hating sin, righteousness in punishing it, and both in his beloved and only begotten Sons person; in his flesh :
Christ Flesh bore the marks of both, holiness in hating since, righteousness in punishing it, and both in his Beloved and only begotten Sons person; in his Flesh:
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And all for this purpose that the Law might be no loser by our salvation, that the righteousness of the Law might be fulfilled in us, &c. This is that which Christ sayes, I came not to destroy the Law, but to fulfill it ;
And all for this purpose that the Law might be no loser by our salvation, that the righteousness of the Law might be fulfilled in us, etc. This is that which christ Says, I Come not to destroy the Law, but to fulfil it;
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It becomes us, saith he, to fulfill all righteousness, Matth. 3.15. Both Moral and Ceremonial, so that there was no guil found in his mouth, he knew no sin, he was holy and harmless:
It becomes us, Says he, to fulfil all righteousness, Matthew 3.15. Both Moral and Ceremonial, so that there was no guile found in his Mouth, he knew no since, he was holy and harmless:
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It was more to him then his necessary food, his meat and drink, there was so absolute a correspondency between his will, and Gods will, and between his way,
It was more to him then his necessary food, his meat and drink, there was so absolute a correspondency between his will, and God's will, and between his Way,
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His obedience had more good in it (so to speak) then Adam's disobedience had evil in it, Rom. 5.18, 19. Adam's disobedience was but the sin of a finite creature,
His Obedience had more good in it (so to speak) then Adam's disobedience had evil in it, Rom. 5.18, 19. Adam's disobedience was but the since of a finite creature,
I think there was more real worth in Christs obedience to the Commands, then in all the united service and obedience of men and Angels, all the love, delight, fear,
I think there was more real worth in Christ Obedience to the Commands, then in all the united service and Obedience of men and Angels, all the love, delight, Fear,
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and obedience flowing from these, take them in one bundle, as they will be extended and multiplied to all eternity, there is something in Christs, that elevats it above •ll,
and Obedience flowing from these, take them in one bundle, as they will be extended and multiplied to all eternity, there is something in Christ, that elevates it above •ll,
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but he was such a person, •s his obedience was a humbling himself, he humbled himself, and became obedient even to the death, Phil. 2.8. And though he was the Son of God, yet he stooped, to learn obedience, Heb. 5.8.
but he was such a person, •s his Obedience was a humbling himself, he humbled himself, and became obedient even to the death, Philip 2.8. And though he was the Son of God, yet he stooped, to Learn Obedience, Hebrew 5.8.
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as to compense the infinite wrongs done to the holiness and righteousness of God, therefore what was wanting in the intrinsick value of the creatures suffering, behoved to be made up in the infinite extent of it ▪ and eternal continuance of it upon the creature.
as to compense the infinite wrongs done to the holiness and righteousness of God, Therefore what was wanting in the intrinsic valve of the creatures suffering, behooved to be made up in the infinite extent of it ▪ and Eternal Continuance of it upon the creature.
as that upon which God is in Christ reconciling and beseeching us to be reconciled, 2 Cor. 5.19, 20, 21. Him who knew no sin, hath he made sin for us, that we might be made the righteousness of God in him.
as that upon which God is in christ reconciling and beseeching us to be reconciled, 2 Cor. 5.19, 20, 21. Him who knew no since, hath he made since for us, that we might be made the righteousness of God in him.
You see the blessed exchange that he hath made with us, he hath laid our sins on sinless Christ, and laid Christs righteousness on sinful us. Christ took our sins on him, that he might give us his righteousness,
You see the blessed exchange that he hath made with us, he hath laid our Sins on sinless christ, and laid Christ righteousness on sinful us. christ took our Sins on him, that he might give us his righteousness,
Now consider this, my Beloved, for it is propounded unto you, as the greatest perswasive to move you to come to Jesus Christ, there is such a clear and plain way in him to Salvation.
Now Consider this, my beloved, for it is propounded unto you, as the greatest persuasive to move you to come to jesus christ, there is such a clear and plain Way in him to Salvation.
I do not expect that your troubles in this world, the frequent lashes of judgement, the impoverishing and exhausting of you, the plucking away of these things ye loved, the disquieting your peace so often, that any of those things that have the image of wrath upon them, can drive you to him,
I do not expect that your Troubles in this world, the frequent Lashes of judgement, the impoverishing and exhausting of you, the plucking away of these things you loved, the disquieting your peace so often, that any of those things that have the image of wrath upon them, can drive you to him,
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O what heart could stand against the power of this perswasion, if it were but righty apprehended? who would not willingly flee in to this City of refuge,
O what heart could stand against the power of this persuasion, if it were but righty apprehended? who would not willingly flee in to this city of refuge,
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if they did but know aright the avenger of blood that pursues them, and what safety is within? You are alwayes imagining vain satisfactions, to the Law of God;
if they did but know aright the avenger of blood that pursues them, and what safety is within? You Are always imagining vain satisfactions, to the Law of God;
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how great weight doth your fancy impose upon your tears, your confessions, your reformations? If you can attain any thing of this kind, that is it which you give to satisfie justice, it is that wherewith you pretend to fulfill the Law.
how great weight does your fancy impose upon your tears, your confessions, your reformations? If you can attain any thing of this kind, that is it which you give to satisfy Justice, it is that wherewith you pretend to fulfil the Law.
But if it could be so, wherefore should God have sent his Son to condemn sin ▪ and purchase righteousness by him? I beseech you, once know and consider your estate, that you may open your hearts to this Redeemer, that you may be willing to be stript naked of all your imaginary righteousness, to put on this, which will satisfie the Law fully.
But if it could be so, Wherefore should God have sent his Son to condemn since ▪ and purchase righteousness by him? I beseech you, once know and Consider your estate, that you may open your hearts to this Redeemer, that you may be willing to be stripped naked of all your imaginary righteousness, to put on this, which will satisfy the Law Fully.
and come to him, because God is in Christ, reconciling the world, and not imputing their sins, because he hath imputed them already to Christ, him who knew no sin, &c. and he is in Christ, imputing his righteousness to sinners.
and come to him, Because God is in christ, reconciling the world, and not imputing their Sins, Because he hath imputed them already to christ, him who knew no since, etc. and he is in christ, imputing his righteousness to Sinners.
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THink not (saith our Lord and Saviour, Jesus Christ) that I am come to destroy the Law, I am come to fulfill it, Mat. 5.17 It was a needful Caveat, and a very timous Ad•ertisment;
THink not (Says our Lord and Saviour, jesus christ) that I am come to destroy the Law, I am come to fulfil it, Mathew 5.17 It was a needful Caveat, and a very timous Ad•ertisment;
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That which is propounded as the incouragement of poor sinners, to come to God, and forsake their own wicked way, it is miserably wrested upon a mistake, to be an incouragement to revolt more and more.
That which is propounded as the encouragement of poor Sinners, to come to God, and forsake their own wicked Way, it is miserably wrested upon a mistake, to be an encouragement to revolt more and more.
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Righteousness and life, by faith in a Saviour, without the works of the Law, is holden out as the grand perswasion of the Gospel, to study obedience to the Law;
Righteousness and life, by faith in a Saviour, without the works of the Law, is held out as the grand persuasion of the Gospel, to study Obedience to the Law;
and an immunity from the obligation of a commandment, because I have purchased an immunity •nd freedom from the curse, no, I am come to fulfill it rather, not only in mine own person, but in yours also.
and an immunity from the obligation of a Commandment, Because I have purchased an immunity •nd freedom from the curse, no, I am come to fulfil it rather, not only in mine own person, but in yours also.
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but there is yet a third way that he fulfills and establisheth it ▪ and that is in our persons, That the righteousness of the Law might be fulfilled in us, who walk not aft•r the ••esh, but after the Spirit.
but there is yet a third Way that he fulfils and Establisheth it ▪ and that is in our Persons, That the righteousness of the Law might be fulfilled in us, who walk not aft•r the ••esh, but After the Spirit.
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therefore the promises run thus, I will write my Law in their hearts, and cause them to walk in my Satutes, Ez•k. 36.27. Jer. 31.33. Not only I delight do thy will, but I will make them d•light to do it also:
Therefore the promises run thus, I will write my Law in their hearts, and cause them to walk in my Statutes, Ez•k. 36.27. Jer. 31.33. Not only I delight do thy will, but I will make them d•light to do it also:
a sinner must first satisfie the curse, for the fault done, before ever he can be in a capacity to perform new obedience on the terms of acceptation of it with God.
a sinner must First satisfy the curse, for the fault done, before ever he can be in a capacity to perform new Obedience on the terms of acceptation of it with God.
therefore if Christ had not found out a way of free pardon of the sins that are past, and assurance, of forgiveness for the time to come, the Commandments of God should be wholly frustrated,
Therefore if christ had not found out a Way of free pardon of the Sins that Are past, and assurance, of forgiveness for the time to come, the commandments of God should be wholly frustrated,
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Truly my beloved, this is the foundation of all Religion, free forgiveness, there had been no Religion, no worship of God, no obedience to his commands throughout all eternity, there should never have been any fear, any love, any delight in God, any reverence and subjection to him,
Truly my Beloved, this is the Foundation of all Religion, free forgiveness, there had been no Religion, no worship of God, no Obedience to his commands throughout all eternity, there should never have been any Fear, any love, any delight in God, any Reverence and subjection to him,
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O that we could once perswade you to renounce your selves, to embrace this righteousness, then it were easie to prevail with you to renounce sin, to put on holiness.
O that we could once persuade you to renounce your selves, to embrace this righteousness, then it were easy to prevail with you to renounce since, to put on holiness.
He that commits sin, is the servant of sin, therefore the freedom that Christ purchaseth, is freedom from sin, Ioh. 8.38. I will say more, we are delivered from wrath, that so we may be redeemed from sin, we have the righteousnesse of Christ imputed to us, that so the image of Christ may be renewed within us, this is the very end of that.
He that commits since, is the servant of since, Therefore the freedom that christ purchases, is freedom from since, John 8.38. I will say more, we Are Delivered from wrath, that so we may be redeemed from since, we have the righteousness of christ imputed to us, that so the image of christ may be renewed within us, this is the very end of that.
and if there were no more to perswade you that sin is infinitly more evil then pain, consider how our pain and punishment was really transferred upon the blessed Son of God,
and if there were no more to persuade you that since is infinitely more evil then pain, Consider how our pain and punishment was really transferred upon the blessed Son of God,
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and that all this did not make him a whit the worse, but he was not capable of the real infusion of our sin, that would have made Christ as miserable, wretched,
and that all this did not make him a whit the Worse, but he was not capable of the real infusion of our since, that would have made christ as miserable, wretched,
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Look then how much distance and difference there was between suffering, dying Christ, and wretched men living in sin, none can say but he is infinitly better,
Look then how much distance and difference there was between suffering, dying christ, and wretched men living in since, none can say but he is infinitely better,
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You have the great end of redemption expressed, Luk. 1.75. That we being delivered from all our enemies, might serve him without fear, in holiness and righteousness.
You have the great end of redemption expressed, Luk. 1.75. That we being Delivered from all our enemies, might serve him without Fear, in holiness and righteousness.
then only to deliver us from hell, no doubt it was to make us partakers of the Divine Nature, 2 Pet. 1.4. and this is the very nature of God, holiness and goodness.
then only to deliver us from hell, no doubt it was to make us partakers of the Divine Nature, 2 Pet. 1.4. and this is the very nature of God, holiness and Goodness.
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As sin is the very nature and image of the Devil, the great breach of the Creation was the breaking off of this Image of God, that was the heaviest fall of man, from that top of divine excellency, into the bottom of devillish deformity.
As since is the very nature and image of the devil, the great breach of the Creation was the breaking off of this Image of God, that was the Heaviest fallen of man, from that top of divine excellency, into the bottom of devilish deformity.
O that you could be perswaded of this, that Christs businesse in the world, was not to bring a notion of an imaginary righteousnesse only, by meer imputation,
Oh that you could be persuaded of this, that Christ business in the world, was not to bring a notion of an imaginary righteousness only, by mere imputation,
He came not only to spread his garment over our nakedness and deformity, but really and effectually to be a Physician to save our souls, to cure all our inward distempers.
He Come not only to spread his garment over our nakedness and deformity, but really and effectually to be a physician to save our Souls, to cure all our inward distempers.
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The Gospel is not only a Doctrine of a righteousnesse without us, but of a righteousnesse both without, for, and within us too, that the righteousness of the Law might be fulfilled in us, &c. Christ without, happiness it self without, cannot make us happy, till they come in within us,
The Gospel is not only a Doctrine of a righteousness without us, but of a righteousness both without, for, and within us too, that the righteousness of the Law might be fulfilled in us, etc. christ without, happiness it self without, cannot make us happy, till they come in within us,
Do you think to walk after the course of the world, and the lusts of the flesh, to wallow in these common pollutions and uncleannesses among men, swearing, lying, contention, railing, wrath, malice, envy, drunkenness, uncleanness, and such like,
Do you think to walk After the course of the world, and the Lustiest of the Flesh, to wallow in these Common pollutions and Uncleannesses among men, swearing, lying, contention, railing, wrath, malice, envy, Drunkenness, uncleanness, and such like,
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the flesh gives Laws, and you obey them? Are not your immortal souls enslaved to base lusts, to the base love of the world? Are they not prone to prostitute themselves to the service of your fleshly and bruitish part? Why do you then imagine that ye are in Christ Jesus, partakers of his righteousnesse? Consider it in time, that so you may be indeed, what you now are not, but pretend to be.
the Flesh gives Laws, and you obey them? are not your immortal Souls enslaved to base Lustiest, to the base love of the world? are they not prove to prostitute themselves to the service of your fleshly and brutish part? Why do you then imagine that you Are in christ jesus, partakers of his righteousness? Consider it in time, that so you may be indeed, what you now Are not, but pretend to be.
But on the other hand again, there is nothing here to discourage a poor soul, that thinks subjection to sin the greatest slavery, who would as gladly be redeemed from the power of it, as from hell:
But on the other hand again, there is nothing Here to discourage a poor soul, that thinks subjection to sin the greatest slavery, who would as gladly be redeemed from the power of it, as from hell:
Though you have many sailings, and often fall, and defile yourself again, yet this comfort is holden out here unto you, there is no condemnation to you, Jesus Christ hath condemned sin, to save you, he hath fulfilled all righteousness for you,
Though you have many sailings, and often fallen, and defile yourself again, yet this Comfort is held out Here unto you, there is no condemnation to you, jesus christ hath condemned since, to save you, he hath fulfilled all righteousness for you,
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Do you not find, I say, that the grace of Jesus Christ, revealed in the Gospel, is that which melts your hearts most? Is not the goodness of the Lord that which perswades you most? and do not these make you loath your self,
Do you not find, I say, that the grace of jesus christ, revealed in the Gospel, is that which melts your hearts most? Is not the Goodness of the Lord that which persuades you most? and do not these make you loath your self,
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and go under the covering of it, and take heart from it, if so be the desire and affection of their soul be dire•ted to a further end, to have his Spirit dwelling within them,
and go under the covering of it, and take heart from it, if so be the desire and affection of their soul be dire•ted to a further end, to have his Spirit Dwelling within them,
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SERMON XVI. Rom. 8.4, 5. who walk not after the flesh, but after the Spirit. For they that are after the flesh, &c. IF there were nothing else to engage our hearts to Religion, I think this might do it, that there is so much reason in it.
SERMON XVI. Rom. 8.4, 5. who walk not After the Flesh, but After the Spirit. For they that Are After the Flesh, etc. IF there were nothing Else to engage our hearts to Religion, I think this might do it, that there is so much reason in it.
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I take the two fountains of all the pollutions, disorders, and defilements among men, to be the inconsideration and ignorance of God, that eternal Spirit,
I take the two fountains of all the pollutions, disorders, and defilements among men, to be the inconsideration and ignorance of God, that Eternal Spirit,
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Now indeed, this is the very beginning of Christianity, to reduce men from these baser thoughts and imployments, to the consideration of their immortal souls within:
Now indeed, this is the very beginning of Christianity, to reduce men from these baser thoughts and employments, to the consideration of their immortal Souls within:
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And O! how will a Christian blush to behold himself in that light, to see the very image of a beast upon his nature, to look on that slavery and bondage of his far better part, to the worst and bruitish part in him, his flesh.
And OH! how will a Christian blush to behold himself in that Light, to see the very image of a beast upon his nature, to look on that slavery and bondage of his Far better part, to the worst and brutish part in him, his Flesh.
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Reason will say, that the spirit should rule and command the body, that flesh is but the minister and servant of the spirit, that there is nothing the proper and peculiar good of man,
Reason will say, that the Spirit should Rule and command the body, that Flesh is but the minister and servant of the Spirit, that there is nothing the proper and peculiar good of man,
but that which adorns and rectifies the spirit, that all these external things which mens senses are carried after, with so much violence, do not better a man,
but that which adorns and Rectifies the Spirit, that all these external things which men's Senses Are carried After, with so much violence, do not better a man,
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Now then, may a soul think within it self, O how far am I departed from my original? how far degenerated from that noble and royal dignity, that God by the stamp of his image once put upon me? How is it that I am become a slave and drudge to that baser and brutish part, the flesh? I would have you retire into your own hearts,
Now then, may a soul think within it self, Oh how Far am I departed from my original? how Far degenerated from that noble and royal dignity, that God by the stamp of his image once put upon me? How is it that I am become a slave and drudge to that baser and brutish part, the Flesh? I would have you retire into your own hearts,
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This is the proper effect of Christianity, to restore humanity, to elevat it, and purifie it from all those defilements and corruptions that were ingrossed and incorporated into it, by the state of subjection to the flesh;
This is the proper Effect of Christianity, to restore humanity, to elevat it, and purify it from all those defilements and corruptions that were ingrossed and incorporated into it, by the state of subjection to the Flesh;
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Christ can better be hid in a house, then in the heart, because, when he is in a heart, he is ingadged to restore that heart and soul, to its native dignity, and preheminency over the flesh;
christ can better be hid in a house, then in the heart, Because, when he is in a heart, he is engaged to restore that heart and soul, to its native dignity, and Preeminence over the Flesh;
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to change governments, to cast out usurpers, and to restore the lawful and righteous owner, to the possession of his right, cannot be done secretly and easily, it will shake the very foundations of a Kingdom to accomplish it:
to change governments, to cast out usurpers, and to restore the lawful and righteous owner, to the possession of his right, cannot be done secretly and Easily, it will shake the very foundations of a Kingdom to accomplish it:
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so it is here, the restitution of the soul, to the possession of its right and dominion over the flesh, the casting out of that tyrannous and base usurper, the flesh, cannot be done,
so it is Here, the restitution of the soul, to the possession of its right and dominion over the Flesh, the casting out of that tyrannous and base usurper, the Flesh, cannot be done,
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the Christian is shortly described by his nature, he is one after the Spirit, not after the flesh, and by the proper characteristical operations of that nature,
the Christian is shortly described by his nature, he is one After the Spirit, not After the Flesh, and by the proper characteristical operations of that nature,
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and cogitations, all his inward senses are exercised about such objects, and then he is one walking after the Spirit, his motions are in a course of obedience, proceeding from that inward relish or taste, that he hath of the things of God.
and cogitations, all his inward Senses Are exercised about such objects, and then he is one walking After the Spirit, his motions Are in a course of Obedience, proceeding from that inward relish or taste, that he hath of the things of God.
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It is not without very good reason, that the name of a Christian is thus exp•essed, one after the Spirit, that is his character, that expressed, his nature unto us;
It is not without very good reason, that the name of a Christian is thus exp•essed, one After the Spirit, that is his character, that expressed, his nature unto us;
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Things are like their original, and some way participat of the nature of their causes; that which is born of the spirit, is spirit, Joh. 3.6. that which is born of God, who is a Spirit, must be spirit, 1 Joh. 5.1.
Things Are like their original, and Some Way participate of the nature of their Causes; that which is born of the Spirit, is Spirit, John 3.6. that which is born of God, who is a Spirit, must be Spirit, 1 John 5.1.
How royal a descent is that, how doth it nobilitat a mans nature? Truly all other degrees of birth among men, are vain imaginary things, that hath no worth at all,
How royal a descent is that, how does it nobilitat a men nature? Truly all other Degrees of birth among men, Are vain imaginary things, that hath no worth At all,
Truly, such a creature is not begotten in the womb of any natural cause, of any humane perswasion ▪ or intising words of mans wisdom, of any external mercy, or judgment;
Truly, such a creature is not begotten in the womb of any natural cause, of any humane persuasion ▪ or enticing words of men Wisdom, of any external mercy, or judgement;
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no instruction, no pe•swasion, no allurement, nor afrightment can make you Christians in the Spirit, till the Spirit blow when he pleaseth, and creat you again.
no instruction, no pe•swasion, no allurement, nor affrightment can make you Christians in the Spirit, till the Spirit blow when he Pleases, and create you again.
how should the consideration of this make your spirits suitable to your state or fortunes, (as we use to say?) You would labour to raise them up to that hight of your original,
how should the consideration of this make your spirits suitable to your state or fortune's, (as we use to say?) You would labour to raise them up to that hight of your original,
Truly, a soul possessed with the meditation of this royal descent from God, could not possibly glory in these inglorious baser things, in which men glory,
Truly, a soul possessed with the meditation of this royal descent from God, could not possibly glory in these inglorious baser things, in which men glory,
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and the wicked one toucheth him not, 1 Ioh. 5.18, 19. Truly this consideration imprinted in the heart, would elevate us above all these baser perswasions of the flesh, this would make sin loathsome and despicable,
and the wicked one touches him not, 1 John 5.18, 19. Truly this consideration imprinted in the heart, would elevate us above all these baser persuasions of the Flesh, this would make since loathsome and despicable,
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how would it silence temptations? Shall I who am a Ruler, flee, saith Nehemiah ? Shall I who am born of the Spirit? shall I who am of God in Christ, abase my self to such unworthy and base things? Shall I dishonour my father, and disgrace my self?
how would it silence temptations? Shall I who am a Ruler, flee, Says Nehemiah? Shall I who am born of the Spirit? shall I who am of God in christ, abase my self to such unworthy and base things? Shall I dishonour my father, and disgrace my self?
As it is of a high descent, so it must have the highest and most honourable lodging in all the Creation, that is, the spirit of a man, without this there is no room else fit for it,
As it is of a high descent, so it must have the highest and most honourable lodging in all the Creation, that is, the Spirit of a man, without this there is no room Else fit for it,
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Truly while we are immersed and drowned in external things, our souls are perishing, our inward estate is washing away, all our own affairs, that can only and properly be called ours, are disordered and jumbled.
Truly while we Are immersed and drowned in external things, our Souls Are perishing, our inward estate is washing away, all our own affairs, that can only and properly be called ours, Are disordered and jumbled.
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Truly sin is not only an aversion from God, but it is an estrangement from our selves, from our souls, from our own happiness, its • madness that takes away the use of reason,
Truly since is not only an aversion from God, but it is an estrangement from our selves, from our Souls, from our own happiness, its • madness that Takes away the use of reason,
how to have all the disorders h• •••ds in himself ord•rd, all these distempers cured, all these defilements washed, this is the business he is about in this world, to wash his heart from wickedness, Jer. 4.14. To cleanse even vain thoughts, and shut up from that ordinary repair, his own heart;
how to have all the disorders h• •••ds in himself ord•rd, all these distempers cured, all these defilements washed, this is the business he is about in this world, to wash his heart from wickedness, Jer. 4.14. To cleanse even vain thoughts, and shut up from that ordinary repair, his own heart;
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Though he be in the flesh, yet he is most taken up with his Spirit, how to have it restored to that primitive beauty and excellency, the Image of God in it;
Though he be in the Flesh, yet he is most taken up with his Spirit, how to have it restored to that primitive beauty and excellency, the Image of God in it;
but must eterternally dwell within the bosome of an evil conscience, and be tormented with that worm, the bitter remembrance of the neglect of your spirits,
but must eterternally dwell within the bosom of an evil conscience, and be tormented with that worm, the bitter remembrance of the neglect of your spirits,
Then again, as Christianity descends from the Father of spirits, into the spirit of a man, to lodge there for a while, it doth at length bring up the spirit of a man,
Then again, as Christianity descends from the Father of spirits, into the Spirit of a man, to lodge there for a while, it does At length bring up the Spirit of a man,
And truly, this is the great excellency of true Religion above, all these things you are busied about, that it elevats the spirit of a man to God, that it will never rest, till it have carried it above to the fountain-spirit.
And truly, this is the great excellency of true Religion above, all these things you Are busied about, that it elevates the Spirit of a man to God, that it will never rest, till it have carried it above to the fountain-spirit.
and extract them out of that dung-hill, and purifie them, and then they are, as in a state of violence, alwise striving to mount upwards, till they be embodied,
and extract them out of that dunghill, and purify them, and then they Are, as in a state of violence, alwise striving to mount upward, till they be embodied,
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or rather inspirited (so to speak) in that Original spirit, till they be wholly united to their own element, the Divine Nature. You know Christs Prayer, Ioh 17. that they may be one,
or rather inspirited (so to speak) in that Original Spirit, till they be wholly united to their own element, the Divine Nature. You know Christ Prayer, John 17. that they may be one,
because the body is that which separats from the Lord, which partition wall, he would willingly have taken down, that his spirit might be at home, present with the Lord, 2 Cor. 6.1.
Because the body is that which separates from the Lord, which partition wall, he would willingly have taken down, that his Spirit might be At home, present with the Lord, 2 Cor. 6.1.
When this •rail and broken Vessel of the body is dissolved into the Elements, the higher and purer nature that lodged within it, should flee upwards to Heaven;
When this •rail and broken Vessel of the body is dissolved into the Elements, the higher and Purer nature that lodged within it, should flee upward to Heaven;
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even as the spirit of the beasts, being but the prime and fi•er part of the body, not different in nature from the earth, naturally falls down to the earth with the body,
even as the Spirit of the beasts, being but the prime and fi•er part of the body, not different in nature from the earth, naturally falls down to the earth with the body,
Truly, it would hal• pe•swade, that there is no immortal spirit in man, else how could he be such a beast, all his time, serving diverse lusts. Can it be possible, might one think, that there is any spirit in men, that can ascend to heaven,
Truly, it would hal• pe•swade, that there is no immortal Spirit in man, Else how could he be such a beast, all his time, serving diverse Lustiest. Can it be possible, might one think, that there is any Spirit in men, that can ascend to heaven,
there is an indispensible connexion between these, what way soever the spirit aims, at which way soever it turns and direct its flight, thither it shall be constrained to go eternally.
there is an indispensible connexion between these, what Way soever the Spirit aims, At which Way soever it turns and Direct its flight, thither it shall be constrained to go eternally.
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Do you think, my Beloved, while you are in the body, to bow down your selves to the Earth, to descend unto the service of the flesh all your time, never once seriously to rise up in the consideration of eternity,
Do you think, my beloved, while you Are in the body, to bow down your selves to the Earth, to descend unto the service of the Flesh all your time, never once seriously to rise up in the consideration of eternity,
or lift up your heads above temporal and earthly things, and yet in the close to ascend unto Heaven? No, no, do not deceive your selves, you must go forward, this life and eternity makes one straight line, either of ascent or descent, of happines• or misery,
or lift up your Heads above temporal and earthly things, and yet in the close to ascend unto Heaven? No, no, do not deceive your selves, you must go forward, this life and eternity makes one straight line, either of ascent or descent, of happines• or misery,
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But if you would desire to have your spirits ascending up to heaven, when they are let out of this prison, the body, take heed which way they turn, bend,
But if you would desire to have your spirits ascending up to heaven, when they Are let out of this prison, the body, take heed which Way they turn, bend,
though it hath fixed its Imperial Throne in the spirit of man, and makes use of all the powers and faculties in the soul to accomplish its accursed desires,
though it hath fixed its Imperial Throne in the Spirit of man, and makes use of all the Powers and faculties in the soul to accomplish its accursed Desires,
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and fulfill its bo•ndless lusts, yet it is not without good reason, expressed in Scripture ordinarily under the name of flesh, and a body of death, and men dead in sins, are said to be yet in the •lesh.
and fulfil its bo•ndless Lustiest, yet it is not without good reason, expressed in Scripture ordinarily under the name of Flesh, and a body of death, and men dead in Sins, Are said to be yet in the •lesh.
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The reason is, partly because this was the rise of mans first ruine, or the chiefest ingredient in his first sin, his hearkning to the suggestions of his flesh, against the clear light and knowledge of his spirit.
The reason is, partly Because this was the rise of men First ruin, or the chiefest ingredient in his First since, his Harkening to the suggestions of his Flesh, against the clear Light and knowledge of his Spirit.
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thus the voluntary debasement and subjection of the spirit, (which was breathed in of God,) unto the service of that dust which God had appointed to serve it, hath turned into a necessary slavery,
thus the voluntary debasement and subjection of the Spirit, (which was breathed in of God,) unto the service of that dust which God had appointed to serve it, hath turned into a necessary slavery,
and this is the righteous judgment of God upon man, that he that would not serve so good and so high a Lord, should be made a drudge and slave to the very dregs of the Creation.
and this is the righteous judgement of God upon man, that he that would not serve so good and so high a Lord, should be made a drudge and slave to the very dregs of the Creation.
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there are so many dispositions and inclinations in the body since our fall, that are as powerful to carry us to excess and inordinatness in affection or conversation,
there Are so many dispositions and inclinations in the body since our fallen, that Are as powerful to carry us to excess and inordinatness in affection or Conversation,
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Truly I think the great re•issness, negligence, weaknes•, fainting of Christians in their race of Christianity, ariseth ordinarily from this weight that is carried about with them, that is must be some extraordinary impulse of a higher spirit, to drive us on without wearying.
Truly I think the great re•issness, negligence, weaknes•, fainting of Christians in their raze of Christianity, arises ordinarily from this weight that is carried about with them, that is must be Some extraordinary impulse of a higher Spirit, to drive us on without wearying.
An• then the flesh, as it is the greatest retardment in good, it is the greatest incitement to evil, it is a bosome-enemy, that betrays us to Satan, it is near us,
An• then the Flesh, as it is the greatest retardment in good, it is the greatest incitement to evil, it is a bosom-enemy, that betrays us to Satan, it is near us,
if they were not presented with some suitableness to our senses, and they being once engaged on Satans side, they easily draw the whole man with them, under a false colour and pretence of friendship;
if they were not presented with Some suitableness to our Senses, and they being once engaged on Satan side, they Easily draw the Whole man with them, under a false colour and pretence of friendship;
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You see then how much power the flesh hath in man, so that it is no wonder that every •atural man hath this denomination, one after the flesh, one carnal, from the predomining part, though the worst part.
You see then how much power the Flesh hath in man, so that it is no wonder that every •atural man hath this denomination, one After the Flesh, one carnal, from the predomining part, though the worst part.
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The souls o• men are chained with their own fleshly •usts, and if at any time they can break these grosser chains, a• •ome •iner spirits have escaped out of the vilest dungeon of the flesh,
The Souls o• men Are chained with their own fleshly •usts, and if At any time they can break these grosser chains, a• •ome •iner spirits have escaped out of the Vilest dungeon of the Flesh,
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But here is the perfect redemption that is in Jesus Christ, when he comes into the soul, he un•etters and releases it, not only of the grosser lusts of the flesh,
But Here is the perfect redemption that is in jesus christ, when he comes into the soul, he un•etters and releases it, not only of the grosser Lustiest of the Flesh,
And hence a Christian is called one after the Spirit, that is, whose spirit is rid and delivered from that natural bondage and slavery to the creatures,
And hence a Christian is called one After the Spirit, that is, whose Spirit is rid and Delivered from that natural bondage and slavery to the creatures,
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Minding, or savouring, comprehend•, no doubt, all the inward acts of the soul, all the imaginations, cogitations, thoughts, affections, desires and purposes of the soul:
Minding, or savouring, comprehend•, no doubt, all the inward acts of the soul, all the Imaginations, cogitations, thoughts, affections, Desires and Purposes of the soul:
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yet I wonder that the most part of men, whose ignorance is written in their forehead, with such palpable characters, should have so much difficulty to take with this challenge.
yet I wonder that the most part of men, whose ignorance is written in their forehead, with such palpable characters, should have so much difficulty to take with this challenge.
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when you have never admitted one serious thought of the life to come? O that ye could be perswaded that the grace of God is inconsistent with such gross ignorance,
when you have never admitted one serious Thought of the life to come? O that you could be persuaded that the grace of God is inconsistent with such gross ignorance,
and if you learn the words by heart, (as ye use to speak) yet al•ce, the matter and thing it sel•, is not in the heart or mind, you have nothing but words, as appears;
and if you Learn the words by heart, (as you use to speak) yet al•ce, the matter and thing it sel•, is not in the heart or mind, you have nothing but words, as appears;
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and gather the sum of them, you will not find one serious advised thought of him or his matters in a whole week? I profess, I wonder how so many can inforce upon themselves a perswasion that God is alwayes in their heart, I think it is the hight of delusion;
and gather the sum of them, you will not find one serious advised Thought of him or his matters in a Whole Week? I profess, I wonder how so many can enforce upon themselves a persuasion that God is always in their heart, I think it is the hight of delusion;
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I am sure most of you cannot say that ever you shut the doors of your hearts upon other vain objects, that you might retire to secret meditation on God, or conference with him;
I am sure most of you cannot say that ever you shut the doors of your hearts upon other vain objects, that you might retire to secret meditation on God, or conference with him;
as boys whose heads are •ull of play, are loath to go to their books. Doth not your practice in this speak, with these wicked men, Iob. 21.14. Depart from us, we desire not the knowledge of the Almighty.
as boys whose Heads Are •ull of play, Are loath to go to their books. Does not your practice in this speak, with these wicked men, Job 21.14. Depart from us, we desire not the knowledge of the Almighty.
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or cast them out? but if it be any temporal thing, any thing relating to this flesh, your thoughts come freely off, are steady and fixed as long as you please, your minds can travel through all the ends of the earth to bring in some fancy of gain or advantage,
or cast them out? but if it be any temporal thing, any thing relating to this Flesh, your thoughts come freely off, Are steady and fixed as long as you please, your minds can travel through all the ends of the earth to bring in Some fancy of gain or advantage,
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I know it will be the aim and real indeavour of any spiritual heart, to be shutting up all the entries and doors of the mind, that vain thoughts enter not,
I know it will be the aim and real endeavour of any spiritual heart, to be shutting up all the entries and doors of the mind, that vain thoughts enter not,
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and so still it holds good, that the current and course of a Christians thoughts and cogitations ar• upon the things of the Spirit, how to get his own h•art washed and cleansed,
and so still it holds good, that the current and course of a Christians thoughts and cogitations ar• upon the things of the Spirit, how to get his own h•art washed and cleansed,
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Therefore the word is not simple minding, or thinking, but savouring, thinking with affection upon them, tasting and seeding upon the knowledge o• them;
Therefore the word is not simple minding, or thinking, but savouring, thinking with affection upon them, tasting and seeding upon the knowledge o• them;
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Some things cannot be indeed known but by some sense, you cannot make a blind man apprehend what light is, till he see it, a dea• man cannot form a notion of sounds in his mind,
some things cannot be indeed known but by Some sense, you cannot make a blind man apprehend what Light is, till he see it, a dea• man cannot from a notion of sounds in his mind,
Truly spiritual things are of that nature, there is some hidden vertue and excellency in them, which is not obvious to every man that hath bare knowledge of the letter, there is a spirit and life in them, that cannot be transmitted into your ears with the sound of words,
Truly spiritual things Are of that nature, there is Some hidden virtue and excellency in them, which is not obvious to every man that hath bore knowledge of the Letter, there is a Spirit and life in them, that cannot be transmitted into your ears with the found of words,
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some powders do not smell till they be beaten, truly till these truths be well powdered and beaten small by meditation, they cannot smell so fragrantly to the spirit:
Some powders do not smell till they be beaten, truly till these truths be well powdered and beaten small by meditation, they cannot smell so fragrantly to the Spirit:
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this is that which makes these same truths to be someway, not the same; these very principles of Religion received and confessed by all, to be lively in one, and dead in another;
this is that which makes these same truths to be someway, not the same; these very principles of Religion received and confessed by all, to be lively in one, and dead in Another;
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and exercise only their understandings abo•t it, but there are some who taste it, and find sweetne•• in it, who digest it by meditation and solemn a vocation of their hearts from the things of the world,
and exercise only their understandings abo•t it, but there Are Some who taste it, and find sweetne•• in it, who digest it by meditation and solemn a vocation of their hearts from the things of the world,
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because they do mind and savour only the things of the flesh, and not of the spirit? Will you seriously search your hearts, ask what relishes most with them? Can you say, that it is the Kingdom of God, or the righteousness thereof ? Or, is not rather these other things of food and raiment,
Because they do mind and savour only the things of the Flesh, and not of the Spirit? Will you seriously search your hearts, ask what Relishes most with them? Can you say, that it is the Kingdom of God, or the righteousness thereof? Or, is not rather these other things of food and raiment,
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and suchlike, that have no extent beyond this narrow span of time? I am perswaded the hearts of many taste no sweetness in Religion, else they would fix more upon it, and pursue it more earnestly.
and suchlike, that have no extent beyond this narrow span of time? I am persuaded the hearts of many taste no sweetness in Religion, Else they would fix more upon it, and pursue it more earnestly.
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as strangers, and as if ye were unconcerned in them? What taste have they more then the white of an egg? How unsavoury a discourse or thought to a carnall heart is it, to speak of subduing the lusts of the flesh, of dying to the world, of the world to come? Who findeth their hearts inwardly stirred, upon the proposal of Jesus Christ? But if any matter of petty gain were proffe•ed, O! how would men listen with both their ears? How beautiful in the eyes of the covetous mind is any gain and advantage, the sound of money is sweeter to him then this blessed sound of peace and salvation? How sweet is pleasure to the voluptuous? What suitablenesse and conveniency is apprehended in these perishing things? but how little moment or weight is conceived and believed to be in things eternal? O how substantial do things visible seem to men,
as Strangers, and as if you were unconcerned in them? What taste have they more then the white of an egg? How unsavoury a discourse or Thought to a carnal heart is it, to speak of subduing the Lustiest of the Flesh, of dying to the world, of the world to come? Who finds their hearts inwardly stirred, upon the proposal of jesus christ? But if any matter of Petty gain were proffe•ed, OH! how would men listen with both their ears? How beautiful in the eyes of the covetous mind is any gain and advantage, the found of money is Sweeten to him then this blessed found of peace and salvation? How sweet is pleasure to the voluptuous? What suitableness and conveniency is apprehended in these perishing things? but how little moment or weight is conceived and believed to be in things Eternal? O how substantial do things visible seem to men,
and how triffling do other things invisible appear? But for you whose eyes are opened, to you Christ is precious, to you the things of the Spirit are beautiful,
and how trifling doe other things invisible appear? But for you whose eyes Are opened, to you christ is precious, to you the things of the Spirit Are beautiful,
if we give our whole spirits, the strength of our souls and minds to them, we are as foolish as he that strikes with all his strength at the air, or a feather;
if we give our Whole spirits, the strength of our Souls and minds to them, we Are as foolish as he that strikes with all his strength At the air, or a feather;
and it is he•e, the great difference between flesh and spirit, and them that are after the flesh, and them that are after the sp•rit. This is of all other, most considerable, because widest, and durablest.
and it is he•e, the great difference between Flesh and Spirit, and them that Are After the Flesh, and them that Are After the sp•rit. This is of all other, most considerable, Because Widest, and durablest.
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I have seen folly set in great dignity, and Princes walking on foot, Eccle•. 10.6, 7. Then certainly, such titles of honour and dignity, such places of eminency, erected above the multitude, have little or nothing worth the spirit of a man in them, seeing a fool, a wicked man, is as capable of them,
I have seen folly Set in great dignity, and Princes walking on foot, Eccle•. 10.6, 7. Then Certainly, such titles of honour and dignity, such places of eminency, erected above the multitude, have little or nothing worth the Spirit of a man in them, seeing a fool, a wicked man, is as capable of them,
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as between the lowest and meanest man, and the chiefest beast; There is a spirit in man, saith, Elihu, Job. 32.8. An immortal, eternal substance, of a far higher nature and comprehension.
as between the lowest and Meanest man, and the chiefest beast; There is a Spirit in man, Says, Elihu, Job. 32.8. an immortal, Eternal substance, of a Far higher nature and comprehension.
and see what a hudge difference is between a beautiful living body, and the same when its a dead carcass, rotten and corrupted? It is the spirit dwelling within, that makes the odds, that makes it active, beautiful, and comely;
and see what a hudge difference is between a beautiful living body, and the same when its a dead carcase, rotten and corrupted? It is the Spirit Dwelling within, that makes the odds, that makes it active, beautiful, and comely;
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Now, I say, such a vast and wide difference there is between a true Christian, and a natural man, even taking him in with all his common indowments and excellencies;
Now, I say, such a vast and wide difference there is between a true Christian, and a natural man, even taking him in with all his Common endowments and excellencies;
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the one is a man, the other a beast, the one is after the flesh, the other after the spirit. It is the ordinary compellation of the Holy Ghost, man being in honour, and understanding not, is like the beasts that perish, Psal. 49.20. and Psal. 94.8. Vnderstand ye bruitish among the people, &c. and Psal. 92.6. The bruitish man understands not this : And Eccles. 3.18. That they themselves may know that they are but beasts.
the one is a man, the other a beast, the one is After the Flesh, the other After the Spirit. It is the ordinary compellation of the Holy Ghost, man being in honour, and understanding not, is like the beasts that perish, Psalm 49.20. and Psalm 94.8. Understand you brutish among the people, etc. and Psalm 92.6. The brutish man understands not this: And Eccles. 3.18. That they themselves may know that they Are but beasts.
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Therefore you find the Lord often turning to beasts, to insensible creatures, thereby to reprove the folly and madness of men, Isa. 1.2. and Ier. 8.7. Man hath two parts in him, by which he hath affinity to the two m•st distant natures, he stands in the midle, between Angels and beasts;
Therefore you find the Lord often turning to beasts, to insensible creatures, thereby to reprove the folly and madness of men, Isaiah 1.2. and Jeremiah 8.7. Man hath two parts in him, by which he hath affinity to the two m•st distant nature's, he Stands in the middle, between Angels and beasts;
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Now which of these hath the preheminency, that he is? If the spirit be indeed elevated above all sensual and earthly things, to the life of Angels, that is, to communion with God,
Now which of these hath the Preeminence, that he is? If the Spirit be indeed elevated above all sensual and earthly things, to the life of Angels, that is, to communion with God,
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it is no disparagement to a beast to mind only the flesh, but it is greatest abasement of a man, that which draws him down from that higher station God had set him into, to the lowest station, that of beasts;
it is no disparagement to a beast to mind only the Flesh, but it is greatest abasement of a man, that which draws him down from that higher station God had Set him into, to the lowest station, that of beasts;
the eye of the mind is so over-clouded with lusts and passions, that it cannot see far off, not so far as to the morrow after death, not so far as to the entry of eternity.
the eye of the mind is so overclouded with Lustiest and passion, that it cannot see Far off, not so Far as to the morrow After death, not so Far as to the entry of eternity.
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And truly, if you compare the context, you will find, that whosoever doth not give all diligence to add to faith, vertue, to vertue, knowledge, to knowledge, temperance, to temperance, patience,
And truly, if you compare the context, you will find, that whosoever does not give all diligence to add to faith, virtue, to virtue, knowledge, to knowledge, temperance, to temperance, patience,
he hath not gotten the sight of eternity, he hath not taken up that everlasting endurance, else he could not spend his time upon the provision for the lusts of the flesh,
he hath not got the sighed of eternity, he hath not taken up that everlasting endurance, Else he could not spend his time upon the provision for the Lustiest of the Flesh,
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Is not this then a wide difference between the children of this world, and the children of God? Is it not very substantial, all others are circumstantial in respect of this, this only puts a real difference in that which is best in men, viz. their spirits? The excellency of nature, is known by their affections and motions, so are these here;
Is not this then a wide difference between the children of this world, and the children of God? Is it not very substantial, all Others Are circumstantial in respect of this, this only puts a real difference in that which is best in men, viz. their spirits? The excellency of nature, is known by their affections and motions, so Are these Here;
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Truly it cannot choose, but that it must be a nature more swinish, or bruitish then • swine, that can relish and savour such filthy abominable works of the flesh,
Truly it cannot choose, but that it must be a nature more swinish, or brutish then • Swine, that can relish and savour such filthy abominable works of the Flesh,
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Now, what a base nature, what abominable and bruitish spirits must possesse men, that they apprehend a sweetnesse and fragrancy in the•e corrupt and stinking works of the old man? O how base a scent is it, to smell and savour nothing but this present world,
Now, what a base nature, what abominable and brutish spirits must possess men, that they apprehend a sweetness and fragrancy in the•e corrupt and stinking works of the old man? O how base a scent is it, to smell and savour nothing but this present world,
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that you are on the worst side of this division, after the flesh. But alace, it is not possible to perswade you that there is no swee•ness•, no fragrancy, nothing but corruption and rottennesse, such as comes out of Sepulchres opened, in all these wo•ks of the flesh, till once a new spirit be put in you, and your natures changed;
that you Are on the worst side of this division, After the Flesh. But alace, it is not possible to persuade you that there is no swee•ness•, no fragrancy, nothing but corruption and rottenness, such as comes out of Sepulchres opened, in all these wo•ks of the Flesh, till once a new Spirit be put in you, and your nature's changed;
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no more then you can by eloquence, perswade a sick man, who•e pallat is possessed with a vitiated bitter humour, that such things as are suitable to his vitiated taste, are indeed bitter,
no more then you can by eloquence, persuade a sick man, who•e palate is possessed with a vitiated bitter humour, that such things as Are suitable to his vitiated taste, Are indeed bitter,
Truly it is as impossible to make the multitude of men to apprehend, to relish or savour any bitterness or loathsomnesse in the wayes and courses they •ollow,
Truly it is as impossible to make the multitude of men to apprehend, to relish or savour any bitterness or loathsomeness in the ways and courses they •ollow,
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and fleshly affection, that did present all things, contrary to what they are, then it is like a healthful and wholsome pallat, that tastes all things as they are,
and fleshly affection, that did present all things, contrary to what they Are, then it is like a healthful and wholesome palate, that tastes all things as they Are,
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Then the soul savours the sweet smell of the fruits of the Spirit, vers. 22. Love, joy, peace, long-suffering, meekness, temperance, &c. these are fragrant and sweet to the soul,
Then the soul savours the sweet smell of the fruits of the Spirit, vers. 22. Love, joy, peace, long-suffering, meekness, temperance, etc. these Are fragrant and sweet to the soul,
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and bringing it into subjection, in abstaining from fleshly lusts, then a carnal man tastes in the most exq•isite pleasures that the world can afford.
and bringing it into subjection, in abstaining from fleshly Lustiest, then a carnal man tastes in the most exq•isite pleasures that the world can afford.
O what beauty hath gentlenesse, goodnesse, and patience, in his eye? what sweetness is in the love of God to his taste? How ravishing is the joy of the Holy Ghost? How contenting is that peace that passeth understanding? These are things of the Spirit, that he minds and savours.
O what beauty hath gentleness, Goodness, and patience, in his eye? what sweetness is in the love of God to his taste? How ravishing is the joy of the Holy Ghost? How contenting is that peace that passes understanding? These Are things of the Spirit, that he minds and savours.
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God hath not given you such things as the world go mad after, but envy them not, he hath given you better things, more real and substantial things, that makes you far better, and more excellent.
God hath not given you such things as the world go mad After, but envy them not, he hath given you better things, more real and substantial things, that makes you Far better, and more excellent.
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When all the other differences between men shall be abolished, this alone shall remain; and therefore you have it in the next vers. to be carnally minded is death,
When all the other differences between men shall be abolished, this alone shall remain; and Therefore you have it in the next vers. to be carnally minded is death,
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there shall be a greater difference after this life, and a more sensible separation: Death and life, eternal death, and ete•nal life, are the two sides of this diffe•ence,
there shall be a greater difference After this life, and a more sensible separation: Death and life, Eternal death, and ete•nal life, Are the two sides of this diffe•ence,
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When all other degrees, and distances of men, sha•l be blotted out, and buried in eternal oblivion, there shall no ves••ge or ma•k remain, of either wisdom,
When all other Degrees, and distances of men, sha•l be blotted out, and buried in Eternal oblivion, there shall no ves••ge or ma•k remain, of either Wisdom,
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As two men, that leave one another, and have their faces on contrary ai•ts, at the beginning the distance and difference is not so great, and so sensible;
As two men, that leave one Another, and have their faces on contrary ai•ts, At the beginning the distance and difference is not so great, and so sensible;
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but i• his face be towards Ierusalem above, and his heart thitherward, certainly he will be daily moving further from the world, till the distance be sensible both to himself and others;
but i• his face be towards Ierusalem above, and his heart thitherward, Certainly he will be daily moving further from the world, till the distance be sensible both to himself and Others;
The shortness and uncertainty of time, should constrain us to take the present opportunity, and not to let it slip over as we do, seing it is not at all in our hand, either what is past, or what is to come;
The shortness and uncertainty of time, should constrain us to take the present opportunity, and not to let it slip over as we do, sing it is not At all in our hand, either what is past, or what is to come;
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as the scantnesse of a thing increases the rate of it, so that same consideration should make all worldly things, that are confined either in their being,
as the scantness of a thing increases the rate of it, so that same consideration should make all worldly things, that Are confined either in their being,
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or use, within it, to be incosiderable, as Paul, 1 Cor. 7.29, 30, 31. shews, seing the time is short, it remaineth, that we should rejoice, as not rejoicing; weep, as not weeping;
or use, within it, to be incosiderable, as Paul, 1 Cor. 7.29, 30, 31. shows, sing the time is short, it remains, that we should rejoice, as not rejoicing; weep, as not weeping;
the shortness of the day should make us double our diligence, and put on the harder in our walk or race, that so we may come in time to our place of rest;
the shortness of the day should make us double our diligence, and put on the harder in our walk or raze, that so we may come in time to our place of rest;
your spirits and minds are fleshly and carnal, they have a strong and deep impression of all the lusts that are in the body, and are accordingly affected;
your spirits and minds Are fleshly and carnal, they have a strong and deep impression of all the Lustiest that Are in the body, and Are accordingly affected;
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and therefore you cannot fitly judge what is good or evil for you, but as these, Isai. 5.20. You m•st call evil good, and good evil, bitter sweet, and sweet bitter, because you are already prepossessed thus.
and Therefore you cannot fitly judge what is good or evil for you, but as these, Isaiah 5.20. You m•st call evil good, and good evil, bitter sweet, and sweet bitter, Because you Are already prepossessed thus.
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how much service doth it impose? how serious attention? what perplexing c•res and tormenting thoughts? how many sorrows and griefs are in every step of this way? Do you not perceive what drudges and slaves sin makes you? how much labour you have to satisfie your lusts? and you are alwayes to begin,
how much service does it impose? how serious attention? what perplexing c•res and tormenting thoughts? how many sorrows and griefs Are in every step of this Way? Do you not perceive what drudges and slaves since makes you? how much labour you have to satisfy your Lustiest? and you Are always to begin,
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and suffers not your heart to take rest in the night ? Eccles. 2.22, 23. What pains of body? What plotting o• mind? What labour and vexation of both, must a sinner have as his constant attendants in this way? The way is intricat, deep, unpassable, that leads to that satisfaction you desire to your lusts;
and suffers not your heart to take rest in the night? Eccles. 2.22, 23. What pains of body? What plotting o• mind? What labour and vexation of both, must a sinner have as his constant attendants in this Way? The Way is intricate, deep, unpassable, that leads to that satisfaction you desire to your Lustiest;
yet to flesh, how narrow and strait is it, because it cannot admit of these inordinat lusts, that have swelled so immeasurably towards narrow and scant things? The true latitude of the way of flesh is not great,
yet to Flesh, how narrow and strait is it, Because it cannot admit of these inordinate Lustiest, that have swelled so immeasurably towards narrow and scant things? The true latitude of the Way of Flesh is not great,
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Truly, to be well entred, is half progresse, afterward the bulksom and burdensome lusts of the flesh are stript off, at least in a greater measure, and then the spirit moves easily and willingly;
Truly, to be well entered, is half progress, afterwards the bulksom and burdensome Lustiest of the Flesh Are stripped off, At least in a greater measure, and then the Spirit moves Easily and willingly;
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and therefore a Christian had need to watch continually, and to gird up his loyns, that his thoughts and affections hang not down to the earth, else they will take up much fi•th,
and Therefore a Christian had need to watch continually, and to gird up his loins, that his thoughts and affections hang not down to the earth, Else they will take up much fi•th,
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but to prevent this, we would take our flight straight upward after the Spirit, (for that is the proper motion of the more pure and spiritual part of this world) and give no rest, till we be out of the reach of that infection, till you be fully escaped the pollutions of the world.
but to prevent this, we would take our flight straight upward After the Spirit, (for that is the proper motion of the more pure and spiritual part of this world) and give no rest, till we be out of the reach of that infection, till you be Fully escaped the pollutions of the world.
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But if you cannot be perswaded to come off this way, that seems so pleasant to your flesh, that way which is the very course of the world, (for these are joyned, Eph. 2.2.) Then I beseech you, stand still,
But if you cannot be persuaded to come off this Way, that seems so pleasant to your Flesh, that Way which is the very course of the world, (for these Are joined, Ephesians 2.2.) Then I beseech you, stand still,
do but stop a little, and bethink your selves sadly and seriously whither this will take you, where it shall end? And truly that is dread•ul, the end o• it is death, a never-ending death.
do but stop a little, and bethink your selves sadly and seriously whither this will take you, where it shall end? And truly that is dread•ul, the end o• it is death, a never-ending death.
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I am sure, if you were walking by the way, and one came and told you gravely and seriously, That that way is full of dangerous pits, that there are many robbers in it, waiting to cut your throat, you would count the admonition worthy of so much notice,
I am sure, if you were walking by the Way, and one Come and told you gravely and seriously, That that Way is full of dangerous pits, that there Are many robbers in it, waiting to Cut your throat, you would count the admonition worthy of so much notice,
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and often, day after day repeats this admonition to you, sends out many ambassadors to call you off, makes this word to sound dayly in your ear, Oh! why will yee die? such wayes lead down to the chambers of death and hell;
and often, day After day repeats this admonition to you, sends out many Ambassadors to call you off, makes this word to found daily in your ear, Oh! why will ye die? such ways led down to the chambers of death and hell;
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why do you not think it worthy of so much consideration, as once to stop and sift your progresse, till you examine what will come of it? Are we so credulous to men,
why do you not think it worthy of so much consideration, as once to stop and sift your progress, till you examine what will come of it? are we so credulous to men,
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and shall we be mad, self-willed, and refractory in the greatest thing that concerns us eternally? O! unbelief is that which will condemn the world, the unbelief of this one thing, that the walking a••er,
and shall we be mad, self-willed, and refractory in the greatest thing that concerns us eternally? OH! unbelief is that which will condemn the world, the unbelief of this one thing, that the walking a••er,
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and would you be so cruel to your selves, as to walk in it for any allurement that is in it? Did you really believe That there is a precipice into utter darkness and everlasting death at the end of this alley, would the pleasure and sweetness of it be able to in•atuat you,
and would you be so cruel to your selves, as to walk in it for any allurement that is in it? Did you really believe That there is a precipice into utter darkness and everlasting death At the end of this alley, would the pleasure and sweetness of it be able to in•atuat you,
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O! how desperat is the wickedness, and how great is the deceitfulness of the heart? The false Prophet that is in every mans bosome, deceives him, that it may destroy him.
OH! how desperate is the wickedness, and how great is the deceitfulness of the heart? The false Prophet that is in every men bosom, deceives him, that it may destroy him.
There is some lie in every •in, but there is this grosse black fundamental lie at the bottom of all sin, A conceit of immunity and freedom from death and hell;
There is Some lie in every •in, but there is this gross black fundamental lie At the bottom of all since, A conceit of immunity and freedom from death and hell;
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Be not deceived, God is not mocked, for what a man soweth that he shall reap, he that soweth to the flesh, shall reap corruption, &c. Gal. 6.7, 8. O! that you might listen to this word, to this watch word given you,
Be not deceived, God is not mocked, for what a man Soweth that he shall reap, he that Soweth to the Flesh, shall reap corruption, etc. Gal. 6.7, 8. OH! that you might listen to this word, to this watch word given you,
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know ye not, that such shall not inherit the Kingdom? know you not that the way to heaven lyes upward? know you not that your way lyes downward towards the flesh and the earth? are you so far demented,
know you not, that such shall not inherit the Kingdom? know you not that the Way to heaven lies upward? know you not that your Way lies downward towards the Flesh and the earth? Are you so Far demented,
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as to think to come to Heaven by walking just downward in the lusts of the flesh? Truly this is the strongest and strangest inchantment that can be, that you think to sow one thing, and reap another thing;
as to think to come to Heaven by walking just downward in the Lustiest of the Flesh? Truly this is the Strongest and strangest enchantment that can be, that you think to sow one thing, and reap Another thing;
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Is that possible in nature, to sow nettle-seed, and think to •eap barley or wheat? Be not deceived, O that you would undeceive your poor deluded souls!
Is that possible in nature, to sow nettle-seed, and think to •eap Barley or wheat? Be not deceived, Oh that you would undeceive your poor deluded Souls!
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Do you then think to disolve the course and order of nature? Truly the flesh is mortal in it self, its ordained for corruption, you see what it turns to after the life is out, that is an embleme of the state of the fleshly soul after death.
Do you then think to dissolve the course and order of nature? Truly the Flesh is Mortal in it self, its ordained for corruption, you see what it turns to After the life is out, that is an emblem of the state of the fleshly soul After death.
I say, if you see that hell is at the end of your way, then know that He who sent that voice to call you off that way of death, He leaves you not to your own wits to guide you into the right way,
I say, if you see that hell is At the end of your Way, then know that He who sent that voice to call you off that Way of death, He leaves you not to your own wits to guide you into the right Way,
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and this voice sounds plainly in the Word, and it is nothing el•e but the sound of the Gospel, that blessed sound that invites and allures you to come in to Jesus Christ, the way, truth, and life, the true way to the true life:
and this voice sounds plainly in the Word, and it is nothing el•e but the found of the Gospel, that blessed found that invites and allures you to come in to jesus christ, the Way, truth, and life, the true Way to the true life:
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when men undergo the hazard of losing life for a little pleasure, when for a poor petty advantage men will endure so much pains and trouble, O what should eternal life, and such a life,
when men undergo the hazard of losing life for a little pleasure, when for a poor Petty advantage men will endure so much pains and trouble, Oh what should Eternal life, and such a life,
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how should it mitigat and sweeten the bitterness of mortification? how should it fortifie our spirits to much endurance and patience? A battel we must have for these lusts that we disingage from the Devil,
how should it mitigate and sweeten the bitterness of mortification? how should it fortify our spirits to much endurance and patience? A battle we must have for these Lustiest that we disengage from the devil,
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O how should the expectation of this peace, which incloses and comprehends all felicity, all well-being, animat and strengthen us to fight in into the City of life and peace eternal!
Oh how should the expectation of this peace, which incloses and comprehends all felicity, all well-being, animate and strengthen us to fight in into the city of life and peace Eternal!
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not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the Gospel.
not only Because more universal, but especially Because it shuts up men in their misery, and secludes them from the remedy that is brought to Light in the Gospel.
If we would apply our hearts at length to hear what God the Lord speaks, for he only can give account of man to himsel•, we might have a survey of both in these words,
If we would apply our hearts At length to hear what God the Lord speaks, for he only can give account of man to himsel•, we might have a survey of both in these words,
not only is the carnal mind an enemy, but enmity it self, and therefore it is most suitable that the soveraign power of that King o• kings, stretched out to the vindication of His Holiness and Righ•eousness, by taking vengeance on all ungodliness and unrighteousness of men.
not only is the carnal mind an enemy, but enmity it self, and Therefore it is most suitable that the sovereign power of that King o• Kings, stretched out to the vindication of His Holiness and Righ•eousness, by taking vengeance on all ungodliness and unrighteousness of men.
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as to de•erve death, by the consent of all Nations, how much more shall enmity and rebellion against the immortal, ete•nal King, who hath absolute right and dominion over his creatures,
as to de•erve death, by the consent of all nations, how much more shall enmity and rebellion against the immortal, ete•nal King, who hath absolute right and dominion over his creatures,
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if you once believed this, the enmity and opposition of your whole natures to God, you could not but fearfully apprehend what might be the issue of it, you could not blesse your selves as you do,
if you once believed this, the enmity and opposition of your Whole nature's to God, you could not but fearfully apprehend what might be the issue of it, you could not bless your selves as you do,
but certainly you would be affrighted with the terrour and Majesty of that God you have to do with, whom when he awakes to judgment, you can neither resist nor escape;
but Certainly you would be affrighted with the terror and Majesty of that God you have to do with, whom when he awakes to judgement, you can neither resist nor escape;
This universe is made up of innumerable different kinds and natures, and all these climb and walk together by the bond of peace and concord among themselves,
This universe is made up of innumerable different Kinds and nature's, and all these climb and walk together by the bound of peace and concord among themselves,
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which being interrupted, they cease to be what they were: All things continue as thou hast ordained them, for all are thy servants, Ps. 119.91. You see then this amity and union of subordination of the creatures to God, is not dissolved to this day:
which being interrupted, they cease to be what they were: All things continue as thou hast ordained them, for all Are thy Servants, Ps. 119.91. You see then this amity and Union of subordination of the creatures to God, is not dissolved to this day:
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But wo•ull and wretched man alone hath withdrawn from this subordination, and dissolved this sacred tye of happy friendship, which at first he was li•ted up unto, and priviledged with.
But wo•ull and wretched man alone hath withdrawn from this subordination, and dissolved this sacred tie of happy friendship, which At First he was li•ted up unto, and privileged with.
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and the joynt concurrence of their endeavours to communicat to one another what each hath, it takes away propriety, and it makes a community between persons.
and the joint concurrence of their endeavours to communicate to one Another what each hath, it Takes away propriety, and it makes a community between Persons.
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yet his soul united to God by love and delight, and all that God had given him, returning that to the proper owner, acknowledging his absolute dependence on him,
yet his soul united to God by love and delight, and all that God had given him, returning that to the proper owner, acknowledging his absolute dependence on him,
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and that is sin, the seeds of all enmity and discord ▪ this hath rent asunder the bond of amity, this hath made such a total aversion of the soul from God,
and that is since, the seeds of all enmity and discord ▪ this hath rend asunder the bound of amity, this hath made such a total aversion of the soul from God,
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it is not so incident that any man should have explicit plain thoughts of hatred against God, there are some common principles engraven by God in all mens minds, which serve as his witnesses against men, that God should be loved, served, adored, and worshipped;
it is not so incident that any man should have explicit plain thoughts of hatred against God, there Are Some Common principles engraven by God in all men's minds, which serve as his Witnesses against men, that God should be loved, served, adored, and worshipped;
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no more then the son that promised to go to the Garden to work, and went not, had ground to think himself an obedient son, Mat. 21.30. Such a confession of duty may be extorted from damned spirits, and therefore you would not draw this vail over the wretched wickedness of your natures, to the end that you may conceive well of yourselves:
no more then the son that promised to go to the Garden to work, and went not, had ground to think himself an obedient son, Mathew 21.30. Such a Confessi of duty may be extorted from damned spirits, and Therefore you would not draw this Vail over the wretched wickedness of your nature's, to the end that you may conceive well of yourselves:
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It is so far from extenuating or excusing, that the very conviction of the great obligation to love and obey God, is the greatest aggravation of the enmity:
It is so Far from extenuating or excusing, that the very conviction of the great obligation to love and obey God, is the greatest aggravation of the enmity:
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it is this which makes it the purest malice, and per••ctest hatred, that knowing the goodness of God, convinced of our bound duty to love and serve him,
it is this which makes it the Purest malice, and per••ctest hatred, that knowing the Goodness of God, convinced of our bound duty to love and serve him,
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for they are foolishness to him, 1 Cor. 2.14. Some spirits there are lifted up above others, either by nature, or education, in which this rebellion doth more evidently appear;
for they Are foolishness to him, 1 Cor. 2.14. some spirits there Are lifted up above Others, either by nature, or education, in which this rebellion does more evidently appear;
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therefore how many are the insurrections of of mens spirits against Gods absolute power over the creatures, against the mysteries of the holy Trinity and Incarnation, against the resurrection of our bodies? In these,
Therefore how many Are the insurrections of of men's spirits against God's absolute power over the creatures, against the Mysteres of the holy Trinity and Incarnation, against the resurrection of our bodies? In these,
How few do believe their own desperat wickedness, though God hath testified it of man? Doth not every one apprehend some good to remain in his nature,
How few do believe their own desperate wickedness, though God hath testified it of man? Does not every one apprehend Some good to remain in his nature,
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and some power to good? what an impossibility is it to perswade you, that all mankind are under the sentence of eternal condemnatio•, that children who have not done good or evil are involved in it also? Your hearts riseth against such doctrines,
and Some power to good? what an impossibility is it to persuade you, that all mankind Are under the sentence of Eternal condemnatio•, that children who have not done good or evil Are involved in it also? Your hearts Riseth against such doctrines,
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If we should expound the Law unto you, and shew you that the least idle word, the lightest thought, the smallest inward motion of the heart deserves eternal misery;
If we should expound the Law unto you, and show you that the least idle word, the Lightest Thought, the Smallest inward motion of the heart deserves Eternal misery;
or able to scatter these armies of rebellious thoughts, and bring them in captivity, 2 Cor. 10.4, 5. Mans darkned mind is a strong hold, that all the repeated and continued beatings of the word, the multiplying precept upon precept, and line upon line, cannot storm it, to make any true light shine into it.
or able to scatter these armies of rebellious thoughts, and bring them in captivity, 2 Cor. 10.4, 5. men darkened mind is a strong hold, that all the repeated and continued beatings of the word, the multiplying precept upon precept, and line upon line, cannot storm it, to make any true Light shine into it.
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and certainly they will hold out, till Almighty power storm them, and beat or batter op•n some entry in your souls, to receive this shining light of the Gospel.
and Certainly they will hold out, till Almighty power storm them, and beatrice or batter op•n Some entry in your Souls, to receive this shining Light of the Gospel.
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but self-hatred and enmity is nothing so deformed and abominable, as for the creatures will to be set in opposition to the holy will of Him that made it.
but self-hatred and enmity is nothing so deformed and abominable, as for the creatures will to be Set in opposition to the holy will of Him that made it.
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You cannot digest the reproach of that, to be called enemies to God, but, I pray you consider if there be not as perfect contrariety in your desires, affections, inclinations,
You cannot digest the reproach of that, to be called enemies to God, but, I pray you Consider if there be not as perfect contrariety in your Desires, affections, inclinations,
and actions to the will of God, as if you did professe it, what would you do if you professed your selves enemies to God? could you possibly vent your enmity any other way then this, in withdrawing from the yoke of his obedience, in revolting from that alledgiance you owe to Him? you could wrong him no further then by setting your hearts and wayes contrary to his heart and wayes, in loving what he hates,
and actions to the will of God, as if you did profess it, what would you do if you professed your selves enemies to God? could you possibly vent your enmity any other Way then this, in withdrawing from the yoke of his Obedience, in revolting from that allegiance you owe to Him? you could wrong him no further then by setting your hearts and ways contrary to his heart and ways, in loving what he hates,
Can you say, that cursing, swearing, lying, railing, anger, strife, envy, revenge, and such like wo•ks of darkness, are the things which his soul loves? Are these suitable to his holy will? And yet these are your inveterated customs, to which your natures are so inured and habituated, that you can no more forsake th•m, then hate your selves.
Can you say, that cursing, swearing, lying, railing, anger, strife, envy, revenge, and such like wo•ks of darkness, Are the things which his soul loves? are these suitable to his holy will? And yet these Are your inveterated customs, to which your nature's Are so inured and habituated, that you can no more forsake th•m, then hate your selves.
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Doth not he look to a contrite heart, and account that a savoury sacrifice? Is it not his royal statute and commandment (of which not one jot shall fail) that ye should deny yourselves, love your enemies, forgive them that offend you, sanctifie his Name alwayes in your hearts? and especially on the holy Sabbath:
Does not he look to a contrite heart, and account that a savoury sacrifice? Is it not his royal statute and Commandment (of which not one jot shall fail) that you should deny yourselves, love your enemies, forgive them that offend you, sanctify his Name always in your hearts? and especially on the holy Sabbath:
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That ye should watch unto prayer, be sober in the use of the world, be much in watching for his second coming again? Now what repugnance is in your hearts and wayes to all these? Do not the conv•rsations of men display a Banner against the Gospel? and proclaim as much in reality,
That you should watch unto prayer, be Sobrium in the use of the world, be much in watching for his second coming again? Now what repugnance is in your hearts and ways to all these? Do not the conv•rsations of men display a Banner against the Gospel? and proclaim as much in reality,
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and so made to obey from the heart, that form of doctrine and sound words, Rom. 6.17. This is the strongest hold that Satan hath in mans heart, His will and affections:
and so made to obey from the heart, that from of Doctrine and found words, Rom. 6.17. This is the Strongest hold that Satan hath in men heart, His will and affections:
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and therefore, how infinitly is the creature bound to subject to him as a Law-giver? by pleasant and willing obedience, to his righteous and reasonable commands:
and Therefore, how infinitely is the creature bound to Subject to him as a Lawgiver? by pleasant and willing Obedience, to his righteous and reasonable commands:
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and whence flowes all the murmurings, grudgings, discontents, griefs, cares and perplexities of men? but from this fountain, The rebellion of the heart against God.
and whence flows all the murmurings, grudgings, discontents, griefs, Cares and perplexities of men? but from this fountain, The rebellion of the heart against God.
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There is nothing in all the creation, mutinous and malecontent, but the Heart of man. You see frequent examples of it, in the murmurations of the people in the wilderness.
There is nothing in all the creation, mutinous and malcontent, but the Heart of man. You see frequent Examples of it, in the murmurations of the people in the Wilderness.
Wherein you may observe, a gradation of agrravations of this enmity: when men have already deserved infinit punishment at his hand, and may alwayes look within,
Wherein you may observe, a gradation of agrravations of this enmity: when men have already deserved infinite punishment At his hand, and may always look within,
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and then, this inward heart burning against God, it breaks out often in words, against that most high and holy one so, vers. 40, 41. and vers. 56, 57. Provoking, which is the plain expression of murmuring, in the margent is rendered, rebelling against Him :
and then, this inward heart burning against God, it breaks out often in words, against that most high and holy one so, vers. 40, 41. and vers. 56, 57. Provoking, which is the plain expression of murmuring, in the margin is rendered, rebelling against Him:
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and so in vers. 8. When a short account is given of them, when the Character or An•gram of such a people is expressed, its set down thus, A stubborn and rebellious generation.
and so in vers. 8. When a short account is given of them, when the Character or An•gram of such a people is expressed, its Set down thus, A stubborn and rebellious generation.
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What more abominable and ugly visage, then the countenance of an angry and furious person? but when this is against God, it adds infinitly to the deformity and vileness of it.
What more abominable and ugly visage, then the countenance of an angry and furious person? but when this is against God, it adds infinitely to the deformity and vileness of it.
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therefore the Searcher of the heart of m•n, gives the most perfect account of it, Ier. 17.12. The heart is deceitful above all things, as well as desperatly wicked. Two things superlative and excessive in it, bordering upon an infinitnesse, such as sin is capable of, Wickedness and Deceitfulness:
Therefore the Searcher of the heart of m•n, gives the most perfect account of it, Jeremiah 17.12. The heart is deceitful above all things, as well as desperately wicked. Two things superlative and excessive in it, bordering upon an infiniteness, such as since is capable of, Wickedness and Deceitfulness:
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there are many specious coverings gotten, to palliat this wickedness and enmity, and so many invisible and spiritual wickednesses in the heart, that it is no wonder, that they lu•k and dwell without observation.
there Are many specious coverings got, to palliate this wickedness and enmity, and so many invisible and spiritual Wickednesses in the heart, that it is no wonder, that they lu•k and dwell without observation.
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the enmity of mans heart against God is so subtil a thing in many, and it is shrouded over with some other pretences in all, that few get the lively discovery and sense of it.
the enmity of men heart against God is so subtle a thing in many, and it is shrouded over with Some other pretences in all, that few get the lively discovery and sense of it.
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Truly this enmity against God is too too manifest in most part, the weapons of your warfare against God, being so carnal and visible, your opposition to his holy will and wayes being so palpable.
Truly this enmity against God is too too manifest in most part, the weapons of your warfare against God, being so carnal and visible, your opposition to his holy will and ways being so palpable.
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as appears in all your inveterat and godlesse customs of lying, swearing, cursing, drunkenness, railing, Sabbath-breaking, neglect of prayer, and such like:
as appears in all your inveterate and godless customs of lying, swearing, cursing, Drunkenness, railing, Sabbath-breaking, neglect of prayer, and such like:
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they can let others be religious about them, and rawly desire to be like them; but others there are, who will neither enter into Heaven themselves, nor let others enter,
they can let Others be religious about them, and rawly desire to be like them; but Others there Are, who will neither enter into Heaven themselves, nor let Others enter,
as Christ speaks of the Pharisees, Matth. 23.13. They hate the light of anothers conversation, because their own deeds are evil, and are reproved and condemned by it. Its said Rev. 11.10. The witnesses tormented them that dwelt on the earth.
as christ speaks of the Pharisees, Matthew 23.13. They hate the Light of another's Conversation, Because their own Deeds Are evil, and Are reproved and condemned by it. Its said Rev. 11.10. The Witnesses tormented them that dwelled on the earth.
if they could extirpat all that bears that image, they would think it sweet as bread, Psal. 14. This is a more open and declared enmity against the God of Heaven;
if they could extirpate all that bears that image, they would think it sweet as bred, Psalm 14. This is a more open and declared enmity against the God of Heaven;
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and the principle of that is, the enmity that was placed in the beginning: that mortal irreconciliable feud, betwixt the two families, are two seeds, of Christ and Satan.
and the principle of that is, the enmity that was placed in the beginning: that Mortal irreconciliable feud, betwixt the two families, Are two seeds, of christ and Satan.
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for the wisdom of the flesh is enmity with God, as it may be read, NONLATINALPHABET, the very prudence and reason of a natural man, which carries him to a distance from,
for the Wisdom of the Flesh is enmity with God, as it may be read,, the very prudence and reason of a natural man, which carries him to a distance from,
You see it, 1 Cor. 1. how the wisdom of God is foolishness to the wisdom of the world, and then again, that the wisdom of the world is the greatest folly to the only wise God.
You see it, 1 Cor. 1. how the Wisdom of God is foolishness to the Wisdom of the world, and then again, that the Wisdom of the world is the greatest folly to the only wise God.
As Christ said of rich men, it may be said of wise men, of learned men, of civil and blameless persons, who have a smooth carriage before the world, how hard is it for such to enter into the Kingdom of Heaven? hard indeed, for they must be stript naked of that, ere they can enter through this narrow gate;
As christ said of rich men, it may be said of wise men, of learned men, of civil and blameless Persons, who have a smooth carriage before the world, how hard is it for such to enter into the Kingdom of Heaven? hard indeed, for they must be stripped naked of that, ere they can enter through this narrow gate;
and if you believe not this, hear the Apostles sharp and pungent question, you adulterers and adulteresses, know you not that the Amity of the world is Enmity with God? He doth not speak only, to persons guilty of that crime,
and if you believe not this, hear the Apostles sharp and pungent question, you Adulterers and Adulteresses, know you not that the Amity of the world is Enmity with God? He does not speak only, to Persons guilty of that crime,
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There is a bond and special tye betwixt all men, and God their Maker, which oblidgeth them to consecrate and devout themselves, their affections and endeavours to his honour, especially when the Covenant of the Gospel is superadded unto that, in which Jesus Christ our Lord reveals himself,
There is a bound and special tie betwixt all men, and God their Maker, which obligeth them to consecrate and devout themselves, their affections and endeavours to his honour, especially when the Covenant of the Gospel is superadded unto that, in which jesus christ our Lord reveals himself,
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Now, this bond and tye, of a professed relation, to that glorious Husband, is foully broken by the most part, by espousing their affections to this base world.
Now, this bound and tie, of a professed Relation, to that glorious Husband, is foully broken by the most part, by espousing their affections to this base world.
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these present things are as snares, nets and bands; as an harlots hands and heart, Eccles. 7.26. they are powerful inchantments over you, which bewitch you to a base love, from an honourable and glorious love.
these present things Are as snares, nets and bans; as an harlots hands and heart, Eccles. 7.26. they Are powerful enchantments over you, which bewitch you to a base love, from an honourable and glorious love.
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once the soul must be loosed in desire and delight, and that link must be fastned upon the most lovely and desireable object, Christ, the desire of the Nations :
once the soul must be loosed in desire and delight, and that link must be fastened upon the most lovely and desirable Object, christ, the desire of the nations:
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Doth the Scripture say this in vain, saith he? Is not self amity as well enmity, as the amity of the world ? and therefore God opposes himself unto it, as the very grand enmity:
Does the Scripture say this in vain, Says he? Is not self amity as well enmity, as the amity of the world? and Therefore God opposes himself unto it, as the very grand enmity:
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so the surrounding light of the Gospel, or education, or natural honesty, drives the heat and strength of enmity inward, where it fortifies it self more:
so the surrounding Light of the Gospel, or education, or natural honesty, drives the heat and strength of enmity inward, where it fortifies it self more:
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he must become a fool in his own eyes, though he be wise, that he may be wise, 1 Cor. 3.18. he must become as ungodly, though godly, that he may be justified by faith, Rom. 4.5. he must forsake himself, that he may indeed find himself, or get a better self in another, he must not eat much honey, that is not good, it would swell him though it be pleasant:
he must become a fool in his own eyes, though he be wise, that he may be wise, 1 Cor. 3.18. he must become as ungodly, though godly, that he may be justified by faith, Rom. 4.5. he must forsake himself, that he may indeed find himself, or get a better self in Another, he must not eat much honey, that is not good, it would swell him though it be pleasant:
Look how much soever you engage to your selves, to esteem, or desire to be esteemed of others, to reflect with complacency on your selves, to mind your own satisfaction and estimation in what you do,
Look how much soever you engage to your selves, to esteem, or desire to be esteemed of Others, to reflect with complacency on your selves, to mind your own satisfaction and estimation in what you do,
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so much you disingage from Jesus Christ, for these are contrary points: Its a direct motion towards Christ, its an inverse and backward motion towards our selves;
so much you disengage from jesus christ, for these Are contrary points: Its a Direct motion towards christ, its an inverse and backward motion towards our selves;
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Ezekiels living creatures, may be an emblem of a Christian motion, he returns not as he goes, he makes a straight line to God, whithersoever he turn him;
Ezekiels living creatures, may be an emblem of a Christian motion, he returns not as he Goes, he makes a straight line to God, whithersoever he turn him;
his peculiar incommunicable property, of Alpha and Omega, that we do sacrilegiously attribute to our selves, the beginning of our motions, and end of them too.
his peculiar incommunicable property, of Alpha and Omega, that we do sacrilegiously attribute to our selves, the beginning of our motions, and end of them too.
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Because it cannot be subject, &c. Truly these two forementioned amities of the world and of our selves, do withdraw men wholly from the orderly subjection, that they owe to the Law of God.
Because it cannot be Subject, etc. Truly these two forementioned amities of the world and of our selves, do withdraw men wholly from the orderly subjection, that they owe to the Law of God.
only miserable man hath broken this order, and marred this beauty, and he cannot be subject NONLATINALPHABET cannot come again into that orderly station and subordination he was once into.
only miserable man hath broken this order, and marred this beauty, and he cannot be Subject cannot come again into that orderly station and subordination he was once into.
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And it is some other engagements, that draws him thus far out of course, The base love of the world and the inordinat love of himself, O these make his neck stiff!
And it is Some other engagements, that draws him thus Far out of course, The base love of the world and the inordinate love of himself, Oh these make his neck stiff!
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and when you are urged and perswaded to some reformation, you take in hand even as that people, Ier. 42.6, 20. Who said, all that the Lord hath said, we will do :
and when you Are urged and persuaded to Some Reformation, you take in hand even as that people, Jeremiah 42.6, 20. Who said, all that the Lord hath said, we will do:
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You can strike hands, and engage to serve the Lord, as easily, as that people in Ioshua 24.18, 19. But we may say, Oh that there were such a heart in you!
You can strike hands, and engage to serve the Lord, as Easily, as that people in Ioshua 24.18, 19. But we may say, O that there were such a heart in you!
I beseech you then, believe this one testimony that God hath given of man, even the choisest thing in man, the very wisdom of a natural man, It is not subject to Gods Law, and it cannot be better, neither can it be subject :
I beseech you then, believe this one testimony that God hath given of man, even the Choicest thing in man, the very Wisdom of a natural man, It is not Subject to God's Law, and it cannot be better, neither can it be Subject:
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and blesses your selves in your own hearts, even though ye walk in the imagination of your hearts, contrary to the Law, Deut. 29. It is strange that you do not sore-apprehend and fear hell!
and Blesses your selves in your own hearts, even though you walk in the imagination of your hearts, contrary to the Law, Deuteronomy 29. It is strange that you do not sore-apprehend and Fear hell!
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and that which fi•st encouraged man to sin, encourages you all to ly into it, and continue in it, a fancy of escaping wrath. This noise fills the heart:
and that which fi•st encouraged man to since, encourages you all to lie into it, and continue in it, a fancy of escaping wrath. This noise fills the heart:
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Thus it appears, that the natural mind cannot be subject to the Law of God, no perswasion, no instruction, can inforce this belief of your damnable condition upon you.
Thus it appears, that the natural mind cannot be Subject to the Law of God, no persuasion, no instruction, can enforce this belief of your damnable condition upon you.
yet there is another tower of enmity in the heart, that can keep out against the weapons of the Gospel, such as Paul mentions, Rom. 10.2. Being ignorant of the righteousnesse of God, they went about to establish their own, and could not submit to the righteousness of God.
yet there is Another tower of enmity in the heart, that can keep out against the weapons of the Gospel, such as Paul mentions, Rom. 10.2. Being ignorant of the righteousness of God, they went about to establish their own, and could not submit to the righteousness of God.
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yet in respect of our natural posture of spirit, it is a matter of great difficulty, to make a self condemned sinner submit to thi•, To be saved freely, without money or price, by anothers ransome.
yet in respect of our natural posture of Spirit, it is a matter of great difficulty, to make a self condemned sinner submit to thi•, To be saved freely, without money or price, by another's ransom.
What empty, vain and frivolous expiation, and satisfactions will souls invent, rather then trust all to this? How long will poor souls wander abroad, from hill to mountain, seeking some inherent qualification, to commend them,
What empty, vain and frivolous expiation, and satisfactions will Souls invent, rather then trust all to this? How long will poor Souls wander abroad, from hill to mountain, seeking Some inherent qualification, to commend them,
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As for you, who as yet have not stooped to the sentence of wrath, how will you submit to the righteousness of God? but I wonder how you imagine this to be so easie a thing, To believe. You say You did alwayes believe in Christ,
As for you, who as yet have not stooped to the sentence of wrath, how will you submit to the righteousness of God? but I wonder how you imagine this to be so easy a thing, To believe. You say You did always believe in christ,
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Now, there needs no other argument, to perswade that you do not at all believe in the Gospel, who have not apprehended no more difficulty in it, no more contrariety to your rebellious natures in it:
Now, there needs no other argument, to persuade that you do not At all believe in the Gospel, who have not apprehended no more difficulty in it, no more contrariety to your rebellious nature's in it:
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that which makes all pleasant, is this, To please one another. Now, certainly all the dependencies of creatures one upon another, are but shaddows unto the absolute dependance of creatures upon the Creator, for in him we live and move and have our being :
that which makes all pleasant, is this, To please one Another. Now, Certainly all the dependencies of creatures one upon Another, Are but shadows unto the absolute dependence of creatures upon the Creator, for in him we live and move and have our being:
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they are nothing but a flux and emanation of his power and pleasure, and as the Psalmist expresseth it, he hides his face, and they are troubled, he takes away their breath,
they Are nothing but a flux and emanation of his power and pleasure, and as the Psalmist Expresses it, he hides his face, and they Are troubled, he Takes away their breath,
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he sends forth his spirit, and they are created, and he renews the face of the earth, Psal. 104.29, 30. You may extend this to the being and well-being, happiness and misery of creatures, our souls which animat our bodies, are but his breath which he breathed into the dust,
he sends forth his Spirit, and they Are created, and he renews the face of the earth, Psalm 104.29, 30. You may extend this to the being and well-being, happiness and misery of creatures, our Souls which animate our bodies, Are but his breath which he breathed into the dust,
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If we be in good terms with him, in whose hand our breath is, and whose are all our wayes. Dan. 5.23. Upon whose countenance our misery or felicity hangs; then certainly, we are happy:
If we be in good terms with him, in whose hand our breath is, and whose Are all our ways. Dan. 5.23. Upon whose countenance our misery or felicity hangs; then Certainly, we Are happy:
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to be at odds with him, in whom alone they can subsist, and without whose savour, is nothing but wretchedness and misery, O! that must be the worst and most cursed estate imaginable:
to be At odds with him, in whom alone they can subsist, and without whose savour, is nothing but wretchedness and misery, OH! that must be the worst and most cursed estate imaginable:
if you ask who they are that are such? the words speak it plainly, in way of inference from the former doctrine, Therefore they that are in the flesh, cannot please God.
if you ask who they Are that Are such? the words speak it plainly, in Way of Inference from the former Doctrine, Therefore they that Are in the Flesh, cannot please God.
and an universal thraldom of nature unto it, which indeed is the state of all men that are but once born, till a second birth come, by the Spirit of Jesus Christ.
and an universal thraldom of nature unto it, which indeed is the state of all men that Are but once born, till a second birth come, by the Spirit of jesus christ.
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The ground of this may be taken from the foregoing discourse, and it is chiefly twofold, one is, because they are not in Iesus Christ, in whom his soul is well pleased ;
The ground of this may be taken from the foregoing discourse, and it is chiefly twofold, one is, Because they Are not in Iesus christ, in whom his soul is well pleased;
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and the pleasure of Satan, to the pleasure of God, there can be no atonement found to pacifie him, no sacrifice to appease him, no ransome to satisfie his Justice,
and the pleasure of Satan, to the pleasure of God, there can be no atonement found to pacify him, no sacrifice to appease him, no ransom to satisfy his justice,
and in testimony of his acceptance, he did two several times, by a voice from Heaven, declare first to a multitude, Matth. 3.17. and then to the beloved Disciples, Matth. 17.5. and both times, with great Majesty and solemnity (as did become him) that this is his well-beloved Son, in whom his soul is well pleased.
and in testimony of his acceptance, he did two several times, by a voice from Heaven, declare First to a multitude, Matthew 3.17. and then to the Beloved Disciples, Matthew 17.5. and both times, with great Majesty and solemnity (as did become him) that this is his well-beloved Son, in whom his soul is well pleased.
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and therefore without faith it is impossible to please God, Heb. 11.6. not so much for the excellency of the act it self, as for the well-pleasing object to it, Christ. The love of the Father is terminat in Him, His Justice is sati•fied in Him.
and Therefore without faith it is impossible to please God, Hebrew 11.6. not so much for the excellency of the act it self, as for the Well-pleasing Object to it, christ. The love of the Father is terminat in Him, His justice is sati•fied in Him.
and His Justice is well pleased with the sufficiency and worthiness of His ransome: and without this compass, there is neither satisfaction to the one, nor to the other:
and His justice is well pleased with the sufficiency and worthiness of His ransom: and without this compass, there is neither satisfaction to the one, nor to the other:
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so then whatsoever you are, how high soever your degree in the world, how sweet soever your disposition, let your natures be never so good, your carriage never so smooth,
so then whatsoever you Are, how high soever your degree in the world, how sweet soever your disposition, let your nature's be never so good, your carriage never so smooth,
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mountains will not be so heavy, as it will appear in that great day of his wrath, Rev. 6. I say, you cannot come from under that imminent weight of eternal wrath,
Mountains will not be so heavy, as it will appear in that great day of his wrath, Rev. 6. I say, you cannot come from under that imminent weight of Eternal wrath,
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If the delight and pleasure of your soul, do not co-incide and fall in at one place, with the delight and good pleasure of the Father, that is, upon his well-beloved Son. Certainly, the pleasure and good will of God hath not as yet fallen upon you, and met with you;
If the delight and pleasure of your soul, do not coincide and fallen in At one place, with the delight and good pleasure of the Father, that is, upon his well-beloved Son. Certainly, the pleasure and good will of God hath not as yet fallen upon you, and met with you;
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therefore if you would please God, be pleased with Christ: and you cannot do him a greater pleasure, then believe in him, Joh. 5.23. that is, absolutely resign your selves unto him, for salvation and sanctification.
Therefore if you would please God, be pleased with christ: and you cannot do him a greater pleasure, then believe in him, John 5.23. that is, absolutely resign your selves unto him, for salvation and sanctification.
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This makes many mens pains, even in Religion, displeasing to God; because they do not indeed mind his pleasure, but their own, or others satisfaction:
This makes many men's pains, even in Religion, displeasing to God; Because they do not indeed mind his pleasure, but their own, or Others satisfaction:
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and drink of that same spiritual drink, though you have all Church-priviledges, yet with many of you God is not well pleased, as 1 Cor. 10.2, 3, 4, 5. not only because these works of the flesh that are directly opposite to his known will, such as fornication, murmuring, grudging at Gods dispensation, cursing and swearing, lying, drunkenness, anger, malice, stri•e, variance,
and drink of that same spiritual drink, though you have all Church privileges, yet with many of you God is not well pleased, as 1 Cor. 10.2, 3, 4, 5. not only Because these works of the Flesh that Are directly opposite to his known will, such as fornication, murmuring, grudging At God's Dispensation, cursing and swearing, lying, Drunkenness, anger, malice, stri•e, variance,
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therefore know your dreadful condition, you cannot please God, without whose favour and pleasure, you cannot but be eternally displeased and tormented in your selves.
Therefore know your dreadful condition, you cannot please God, without whose favour and pleasure, you cannot but be eternally displeased and tormented in your selves.
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But as for you that are in Jesus Christ, who being displeased with your selves, have fl•d in to the well-beloved, in whom the Father is well pleased, to escape Gods displeasure;
But as for you that Are in jesus christ, who being displeased with your selves, have fl•d in to the well-beloved, in whom the Father is well pleased, to escape God's displeasure;
I say unto such, your persons, God is well pleased with in Christ, and this shall make way and place for acceptance to your weak and imperfect performances, this is the ground of your peace and acceptance:
I say unto such, your Persons, God is well pleased with in christ, and this shall make Way and place for acceptance to your weak and imperfect performances, this is the ground of your peace and acceptance:
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and increasing in the knowledge of God, Col. 1 10. This is that, to which you are called, to such a work as may please him, to conform your selves even to His pleasure and will:
and increasing in the knowledge of God, Col. 1 10. This is that, to which you Are called, to such a work as may please him, to conform your selves even to His pleasure and will:
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O how exact and observant is love of that which may ingratiat it fell in the beloveds favour? It is the most studious thing to please, and most afraid of displeasing.
O how exact and observant is love of that which may ingratiat it fell in the beloveds favour? It is the most studious thing to please, and most afraid of displeasing.
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Ene•h had a large and honourable testimony, as ever was given to man, that he pleased God, Heb. 11.5. I beseech you be ambitious of this after a holy manner:
Ene•h had a large and honourable testimony, as ever was given to man, that he pleased God, Hebrew 11.5. I beseech you be ambitious of this After a holy manner:
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the application of the Word to the hearts of hearers by Preaching, and the application of your hearts again to the Word by meditation, these two meeting together,
the application of the Word to the hearts of hearers by Preaching, and the application of your hearts again to the Word by meditation, these two meeting together,
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not that ordinary way of cutting it all in parcells, and dismembering it, by manifold divisions, which I judge makes it loss much of its vertue, which consists in union,
not that ordinary Way of cutting it all in parcels, and dismembering it, by manifold divisions, which I judge makes it loss much of its virtue, which consists in Union,
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without suitable affection, it will not passe into the substance of the soul to feed it, no more then the stomack can digest meat, that wants convenient heat;
without suitable affection, it will not pass into the substance of the soul to feed it, no more then the stomach can digest meat, that Wants convenient heat;
how their end is death and destruction, he subjoyns in due season a suitable encouragement to believers, you are not in the flesh, &c. Because there is no man so sensible of that corruption that dwells within,
how their end is death and destruction, he subjoins in due season a suitable encouragement to believers, you Are not in the Flesh, etc. Because there is no man so sensible of that corruption that dwells within,
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and sadning of their hearts, as the upright-hearted Disciples were more ready to take with the challenge of betraying Christ, than the false-hearted Iudas :
and saddening of their hearts, as the upright-hearted Disciples were more ready to take with the challenge of betraying christ, than the False-hearted Iudas:
Therefore the Apostle prevents such an abuse of the Doctrine, by making application of the better part unto the Romanes, but for you, ye are not of the flesh, &c. Indeed, self-examination is necessary,
Therefore the Apostle prevents such an abuse of the Doctrine, by making application of the better part unto the Romans, but for you, you Are not of the Flesh, etc. Indeed, self-examination is necessary,
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but truly the Lord •peaks to all, that every man may speak to himself, and ask at his own heart, what is my concernment in it? what is my portion? As for you whom the Lord hath put upon this search of your selves,
but truly the Lord •peaks to all, that every man may speak to himself, and ask At his own heart, what is my concernment in it? what is my portion? As for you whom the Lord hath put upon this search of your selves,
and there hath shewed unto your souls a way of making pea•e with God, and a place of refuge in Jesus Christ, which hath sometimes refreshed and eased your hearts,
and there hath showed unto your Souls a Way of making pea•e with God, and a place of refuge in jesus christ, which hath sometime refreshed and eased your hearts,
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though there be much carnality in you, yet he denominats from the better part, not from the greatest part, you are not after the flesh, but after the spirit.
though there be much carnality in you, yet he denominats from the better part, not from the greatest part, you Are not After the Flesh, but After the Spirit.
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and almost never in action, so much on knowing what is, that they take not much leasure to do, or pursue what is not. Truly, I think when the Apostle commands u• to examine, whether we be in the faith,
and almost never in actium, so much on knowing what is, that they take not much leisure to do, or pursue what is not. Truly, I think when the Apostle commands u• to examine, whither we be in the faith,
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But simply and plainly, I think, he intended to have Christianity begin at examination, as the first returning of a soul, must needs be upon some inquiry and search of the way,
But simply and plainly, I think, he intended to have Christianity begin At examination, as the First returning of a soul, must needs be upon Some inquiry and search of the Way,
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and not go on into the Palace it self? Because you must begin to search what you have learned wrong, that now you may unlea•n it, will you be ever about the learning to know your condition;
and not go on into the Palace it self? Because you must begin to search what you have learned wrong, that now you may unlea•n it, will you be ever about the learning to know your condition;
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and by this means never attain to the knowledge of the truth? But when you have upon any inquiry, found your selves out of the way, you should not entertain that dispute long;
and by this means never attain to the knowledge of the truth? But when you have upon any inquiry, found your selves out of the Way, you should not entertain that dispute long;
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Now, once having found that you are unbelievers by nature, to suspend believing, till you prove whether you be in the faith, is unreasonable and impossible;
Now, once having found that you Are unbelievers by nature, to suspend believing, till you prove whither you be in the faith, is unreasonable and impossible;
Therefore it is that the Apostles do frequently remind the converted Gentiles, of the wretched estate the world lyes into, and themselves once were into.
Therefore it is that the Apostles do frequently remind the converted Gentiles, of the wretched estate the world lies into, and themselves once were into.
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and fellowship with him, To cast a look about him, to the miserable and hopeless estate of so many thousands, who have the image of Satan so visibly engraven on them,
and fellowship with him, To cast a look about him, to the miserable and hopeless estate of so many thousands, who have the image of Satan so visibly engraven on them,
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as the Lacedemonians wont to let their child•en see their slaves drunk, that the bruitish and abominable posture of such in that sin, might imprint in the hearts of their children a detestation of such a vice.
as the Lacedaemonians wont to let their child•en see their slaves drunk, that the brutish and abominable posture of such in that since, might imprint in the hearts of their children a detestation of such a vice.
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I would think if we were circumspect in this, the worse the world is, we might be the better, the worse the times are, we might spend it better, the more pride we see, it might make us the more humble, the more impiety and impurity abounds it might provoke us to a further distance from, and disconformity with, the world:
I would think if we were circumspect in this, the Worse the world is, we might be the better, the Worse the times Are, we might spend it better, the more pride we see, it might make us the more humble, the more impiety and impurity abounds it might provoke us to a further distance from, and disconformity with, the world:
The surrounding igno•ance, and wickedness of the world, might cause a holy Antiperistasis in a Christian, by making the grace of God unite it self, and work more powerfully;
The surrounding igno•ance, and wickedness of the world, might cause a holy Antiperistasis in a Christian, by making the grace of God unite it self, and work more powerfully;
and enemies to God by nature, I would desire you to be stirred up at the consideration of this, that there are some who are delivered out of that prison,
and enemies to God by nature, I would desire you to be stirred up At the consideration of this, that there Are Some who Are Delivered out of that prison,
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But now when you hear a remedy is pos•ible, and some have been helped by it, I wonder that ye do not upon this door of hope offered, b•s•ir your selves, that you may be these who are here excepted, But you are not in the flesh:
But now when you hear a remedy is pos•ible, and Some have been helped by it, I wonder that you do not upon this door of hope offered, b•s•ir your selves, that you may be these who Are Here excepted, But you Are not in the Flesh:
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SERMON XXIV. Rom. 8.9. — If so be that the Spirit of God dwell in you. Now if any man, &c. BVt will God in very deed dwell with men on earth! 2 Chron. 6.18. it was the wonder of one of the wisest of men:
SERMON XXIV. Rom. 8.9. — If so be that the Spirit of God dwell in you. Now if any man, etc. But will God in very deed dwell with men on earth! 2 Chronicles 6.18. it was the wonder of one of the Wisest of men:
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and indeed, considering his infinit Highness, above the hight of Heaven; his immense and incomprehensible greatnesse, that the Heaven of Heavens cannot contain him;
and indeed, considering his infinite Highness, above the hight of Heaven; his immense and incomprehensible greatness, that the Heaven of Heavens cannot contain him;
and what is it, think you, the Angels desire to look into, but this incomprehensi•le mystery, of the descent of the most High, to dwell among the lowest and vilest of the creatures!
and what is it, think you, the Angels desire to look into, but this incomprehensi•le mystery, of the descent of the most High, to dwell among the lowest and Vilest of the creatures!
But as Solomons Temple, and these visible symbols of Gods presence, were but shadows of things •o come, the substance whereof is exhibited under the Gospel ▪ so that wonder was but a shadow or type of a greater and more real wonder, of Gods dwelling on the earth now.
But as Solomons Temple, and these visible symbols of God's presence, were but shadows of things •o come, the substance whereof is exhibited under the Gospel ▪ so that wonder was but a shadow or type of a greater and more real wonder, of God's Dwelling on the earth now.
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It was the wonder, shall God dwell with man, among the rebellious sons of A••m! But behold a greater wonder since Christ came, God dwelling in man, ••st personally in the Man Christ, in whom the fulnesse of the God-head dwelt bodily, then gra•iously in the seed of Christ, in man by His Spirit;
It was the wonder, shall God dwell with man, among the rebellious Sons of A••m! But behold a greater wonder since christ Come, God Dwelling in man, ••st personally in the Man christ, in whom the fullness of the Godhead dwelled bodily, then gra•iously in the seed of christ, in man by His Spirit;
You heard of the f••st in-dwelling, ver. 3. God sending his own Son in the likenesse of sinful flesh, the inhabita•ion of the Divine Nature in our flesh, which had the likenesse of sinful ••esh, but without sin;
You herd of the f••st indwelling, ver. 3. God sending his own Son in the likeness of sinful Flesh, the inhabita•ion of the Divine Nature in our Flesh, which had the likeness of sinful ••esh, but without since;
but by this interveening, God coming down f••st a step, into the holy nature of the Man Christ, that from thence he might go into the sin•ul nature of other men.
but by this intervening, God coming down f••st a step, into the holy nature of the Man christ, that from thence he might go into the sin•ul nature of other men.
but particularly, because the inhabitation or operation of the Spirit in us, is the proper result and fruit of that glorious union of our nature with him.
but particularly, Because the inhabitation or operation of the Spirit in us, is the proper result and fruit of that glorious Union of our nature with him.
You would all be called Christians, but it fears me you know not many of you the true meaning and signification of that word, the most comfortable sense of it is hid from you.
You would all be called Christians, but it fears me you know not many of you the true meaning and signification of that word, the most comfortable sense of it is hid from you.
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yet without such a renovation of your natures, and such a sincere study to be inwardly and outwardly conformed to the profession and name of Christianity, you have not your praise of God,
yet without such a renovation of your nature's, and such a sincere study to be inwardly and outwardly conformed to the profession and name of Christianity, you have not your praise of God,
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I am perswaded, there are some who are not only in the letter, but in the Spirit, whose greatest desire and design is, To be indeed what they professe;
I am persuaded, there Are Some who Are not only in the Letter, but in the Spirit, whose greatest desire and Design is, To be indeed what they profess;
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I wish rather we went home with some desires kindled in us, after such a noble guest as the Holy Spirit is, and that we were begun once to weary of •he base and unclean guests that we lodge within us, to our own destruction.
I wish rather we went home with Some Desires kindled in us, After such a noble guest as the Holy Spirit is, and that we were begun once to weary of •he base and unclean guests that we lodge within us, to our own destruction.
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That which I said, that the Spirit is to a Christian what the soul is to a man, if well considered, might present the absolute necessity and the excellency of this unto your eyes.
That which I said, that the Spirit is to a Christian what the soul is to a man, if well considered, might present the absolute necessity and the excellency of this unto your eyes.
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Consider what a thing the body is without the soul, how defiled and deformed a piece of dust it is, void of all sense and life, loathsome to look upon.
Consider what a thing the body is without the soul, how defiled and deformed a piece of dust it is, void of all sense and life, loathsome to look upon.
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You have both in that word, d•rknesse and deadnesse, want of that shining light of God in the mind, •o that it cannot discern spiritual things, that makes to our eternal peace:
You have both in that word, d•rknesse and deadness, want of that shining Light of God in the mind, •o that it cannot discern spiritual things, that makes to our Eternal peace:
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that primitive light being eclipsed, the soul is separated from the influence of Heaven: and as Nebuchadnezzars soul acted only in a bruital way, when driven out amongst beasts;
that primitive Light being eclipsed, the soul is separated from the influence of Heaven: and as Nebuchadnezar's soul acted only in a brutal Way, when driven out among beasts;
All unclean affections, all beastly lusts, all earthly desires, all vain cogitations, get lodging in this house, the Bethel is become a Bethaven, the house of God become a house of vanity, by the continual repair of vain thoughts:
All unclean affections, all beastly Lustiest, all earthly Desires, all vain cogitations, get lodging in this house, the Bethel is become a Bethaven, the house of God become a house of vanity, by the continual repair of vain thoughts:
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that which was at first created for the pure service and worship of God, is now a receptacle of all the rebellious and idolatrous thoughts and affections:
that which was At First created for the pure service and worship of God, is now a receptacle of all the rebellious and idolatrous thoughts and affections:
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O what absolute necessity is there of such a Spirit as this, to repair and reform the ruinous spirit of man, to quicken and enlighten the darkned mind of man!
O what absolute necessity is there of such a Spirit as this, to repair and reform the ruinous Spirit of man, to quicken and enlighten the darkened mind of man!
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even that Spirit, that made it at first a glorious Palace for God, that Spirit that breathed the soul into the formed clay, must repair these breaches, and creat all again.
even that Spirit, that made it At First a glorious Palace for God, that Spirit that breathed the soul into the formed clay, must repair these Breaches, and create all again.
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and behold all things are new, himself, new, because now most loath-some and vile; the world new, because now appears nothing but vanity in the very perfection of it;
and behold all things Are new, himself, new, Because now most loathsome and vile; the world new, Because now appears nothing but vanity in the very perfection of it;
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And then the Spirit reforms this house, by casting out all these wild beasts that lodged in it, these savage and unruly affections that domineered in man:
And then the Spirit reforms this house, by casting out all these wild beasts that lodged in it, these savage and unruly affections that domineered in man:
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this strong man entering in casts them out: there is much rubbish in old waste Palaces, Neb. 4.2. O how much pains is it to cleanse them • our house is like the house of these Nobles, Ier. 5.27. Full of deceit, as a cage is full of birds, and our heart full of wickednesse and vanity, Jer. 4.14. Certainly it will be much labour, to get your unclean spirits cast out, that is the grosser and more palpable lusts, that reign in you;
this strong man entering in Cast them out: there is much rubbish in old waste Palaces, Neb. 4.2. O how much pains is it to cleanse them • our house is like the house of these Nobles, Jeremiah 5.27. Full of deceit, as a cage is full of Birds, and our heart full of wickedness and vanity, Jer. 4.14. Certainly it will be much labour, to get your unclean spirits cast out, that is the grosser and more palpable Lustiest, that Reign in you;
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and by long in dwelling almost incorporated and mingled with the soul; and this will not be gotten out with gentle sweeping, as was done, Luk. 11.25. that takes away only the uppermost filth that lyes loosest, but this must be gotten out by much washing and cleansing;
and by long in Dwelling almost incorporated and mingled with the soul; and this will not be got out with gentle sweeping, as was done, Luk. 11.25. that Takes away only the uppermost filth that lies loosest, but this must be got out by much washing and cleansing;
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There are idols in the heart, to which the soul is much engaged, it unites and closes with them, Ezek. 36. and these must be cleansed and washed out.
There Are Idols in the heart, to which the soul is much engaged, it unites and closes with them, Ezekiel 36. and these must be cleansed and washed out.
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In the mean time, as he takes the rule and command of your house, so for the present he provides for it, the provision of the soul is incumbent to this Divine Guest:
In the mean time, as he Takes the Rule and command of your house, so for the present he provides for it, the provision of the soul is incumbent to this Divine Guest:
and adorn it, to make it like the Kings Wise, all glorious within, such as the ornament of a meek and quiet spirit, 1 Pet. 3.4. which is a far more precious and rich hanging, than the most curious or precious contexture of corruptible things:
and adorn it, to make it like the Kings Wise, all glorious within, such as the ornament of a meek and quiet Spirit, 1 Pet. 3.4. which is a Far more precious and rich hanging, than the most curious or precious contexture of corruptible things:
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the cloathing of humility, simple in shew; but rich in substance, 1 Pet. 5.5. which enriches and beautifies the soul that hath it, more than all Solomons glory could do his person;
the clothing of humility, simple in show; but rich in substance, 1 Pet. 5.5. which Enriches and beautifies the soul that hath it, more than all Solomons glory could do his person;
for better is it to be of a humble spirit with the lowly, then divide the spoil with the proud, Prov. 16.19. In a word, the Spirit makes all new, puts a new man, a new fashion and Image on the soul, which suits the Court of Heaven, the highest in the world;
for better is it to be of a humble Spirit with the lowly, then divide the spoil with the proud, Curae 16.19. In a word, the Spirit makes all new, puts a new man, a new fashion and Image on the soul, which suits the Court of Heaven, the highest in the world;
and therefore of all, the most worthy to be received into our hearts, for he is a bosome-comforter, Ioh. 14 16. when there is no friend nor lover without,
and Therefore of all, the most worthy to be received into our hearts, for he is a bosom-comforter, John 14 16. when there is no friend nor lover without,
but a soul in that posture of Heman, Psal. 88.18. and in that desolate estate of the Churches, Ierem. Lament. 1.2. Among all her lovers she hath none to comfort her, vers. 17. Spreading forth her hands, and none to comfort her, vers. 21. Sighing, and none to comfort her :
but a soul in that posture of Heman, Psalm 88.18. and in that desolate estate of the Churches, Jeremiah Lament. 1.2. Among all her lovers she hath none to Comfort her, vers. 17. Spreading forth her hands, and none to Comfort her, vers. 21. Sighing, and none to Comfort her:
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THere is a great marriage spoken of, Eph. 5. That hath a great mystery in it, which the Apostle propoundeth as the samplar and archetype of all marriages, or rather as the substance;
THere is a great marriage spoken of, Ephesians 5. That hath a great mystery in it, which the Apostle propoundeth as the sampler and archetype of all marriages, or rather as the substance;
The first, in order of time, that was made by God himself in paradise, certainly to represent a higher mystery, The marriage of the second Adam with his Spouse, which is taken out of his bloody side,
The First, in order of time, that was made by God himself in paradise, Certainly to represent a higher mystery, The marriage of the second Adam with his Spouse, which is taken out of his bloody side,
and the Son out of his love to take on our fl•sh, and so fill up that distance with his low condescendence, to be partaker of flesh and blood with the children.
and the Son out of his love to take on our fl•sh, and so fill up that distance with his low condescendence, to be partaker of Flesh and blood with the children.
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And now, what the Lord spoke of man fallen, in a holy kind of irony or mock, Behold he is become as one of us, that men may truly say of the Son of God, not fallen down from Heaven,
And now, what the Lord spoke of man fallen, in a holy kind of Irony or mock, Behold he is become as one of us, that men may truly say of the Son of God, not fallen down from Heaven,
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or could be profitable for us, in the li•eness of sinful flesh, &c. But yet this bond is not neer enough, that conjunction seemeth but general and infirm;
or could be profitable for us, in the li•eness of sinful Flesh, etc. But yet this bound is not near enough, that conjunction seems but general and infirm;
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and therefore the love and wisdom of God, to fill up the distance compleatly, and effectuat this happy conjunction, that the creation seemeth to groan for, ( for vers. 22. the whole creation is pained till it be accomplished ) he hath sent his blessed Spirit to dwell in Vs, and to transform our natures,
and Therefore the love and Wisdom of God, to fill up the distance completely, and effectuat this happy conjunction, that the creation seems to groan for, (for vers. 22. the Whole creation is pained till it be accomplished) he hath sent his blessed Spirit to dwell in Us, and to transform our nature's,
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Christ he did forsake his Fathers house, when he lest that holy habitation, his Fathers bosome, a place of marvellous delight, Prov. 8.30. And descended into the lowest parts of the earth, Eph. 4.9.
christ he did forsake his Father's house, when he lest that holy habitation, his Father's bosom, a place of marvellous delight, Curae 8.30. And descended into the lowest parts of the earth, Ephesians 4.9.
all former bonds and engagments must be broken, that this may be tyed the faster: And to hold to the subject in hand, you must forsake and forget the flesh,
all former bonds and engagements must be broken, that this may be tied the faster: And to hold to the Subject in hand, you must forsake and forget the Flesh,
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and therefore he must have a dwelling, and constant abode in you. This indwelling, imports A special familiar operation, and the perpetuity or continuance of it.
and Therefore he must have a Dwelling, and constant Abided in you. This indwelling, imports A special familiar operation, and the perpetuity or Continuance of it.
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but here he hath a special and peculiar work in commission, To reveal the love of God in Christ, to engage the soul to love him again, to prepare all within for the great day of Espousals, to purifie and purge the heart from all that is displeasing to Christ, to correspond between Christ and his Spouse, between Heaven and Earth, by making intercession for her when she cannot pray for her self,
but Here he hath a special and peculiar work in commission, To reveal the love of God in christ, to engage the soul to love him again, to prepare all within for the great day of Espousals, to purify and purge the heart from all that is displeasing to christ, to correspond between christ and his Spouse, between Heaven and Earth, by making Intercession for her when she cannot pray for her self,
as you find here, vers. 26. and so sending up the news of the souls panting and breathing after Christ, sending up her love, groans and sighs to her beloved, giving intelligence of all her necessities to Him, who is above, in the place of an Advocat and Interceeder ;
as you find Here, vers. 26. and so sending up the news of the Souls panting and breathing After christ, sending up her love, groans and sighs to her Beloved, giving intelligence of all her necessities to Him, who is above, in the place of an Advocate and Interceeder;
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our prayers to Him, and His prayers for us, and love-tokens to us, the anointing that teacheth us all things, from our husband, 1 Ioh. 2.27. and revealing to us the things of God, 1 Cor. 2.12.
our Prayers to Him, and His Prayers for us, and love-tokens to us, the anointing that Teaches us all things, from our husband, 1 John 2.27. and revealing to us the things of God, 1 Cor. 2.12.
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as you see, ver. 23. of this chap. and sealing us to the day of redemption, Eph 1.13. and 4.30. Supplying us with divine power against our spiritual enemies, fetching alongs from Heaven that strength whereby our Lord and Saviour overcame all, Eph. 3.16. Gal. 5.17. This is a presence that few have, such a familiar and love-abode:
as you see, ver. 23. of this chap. and sealing us to the day of redemption, Ephesians 1.13. and 4.30. Supplying us with divine power against our spiritual enemies, fetching alongs from Heaven that strength whereby our Lord and Saviour overcame all, Ephesians 3.16. Gal. 5.17. This is a presence that few have, such a familiar and love-abode:
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and some transient motions of conviction or joy, but return again to the puddle: these go through them as lightning, and do n•t warm them, or change them;
and Some Transient motions of conviction or joy, but return again to the puddle: these go through them as lightning, and do n•t warm them, or change them;
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for where he dwells, he must rule, as good reason is, He is about the greatest work that is now to do in the world, the repairing and renewing of the ruines and breaches of mans spirit, which was the fi•st breach in the Creation,
for where he dwells, he must Rule, as good reason is, He is about the greatest work that is now to do in the world, the repairing and renewing of the ruins and Breaches of men Spirit, which was the fi•st breach in the Creation,
He is about the cleansing and washing this Temple, and we may be perswaded that he who hath begun this good work, will perform it untill the day of Christ, till we be presented blameless and without spot to our husband, Phil. 1.5, 6. and this is the grand con•olation of believers, that they have this presence assured to them by promise;
He is about the cleansing and washing this Temple, and we may be persuaded that he who hath begun this good work, will perform it until the day of christ, till we be presented blameless and without spot to our husband, Philip 1.5, 6. and this is the grand con•olation of believers, that they have this presence assured to them by promise;
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Therefore I would shut up all in a word of exhortation to you, that since we have the promise of so noble and happy a guest, you would apply your selves to seek him, and then keep him;
Therefore I would shut up all in a word of exhortation to you, that since we have the promise of so noble and happy a guest, you would apply your selves to seek him, and then keep him;
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Now, since we have such a la•ge and ample promise, Ezek. 36.27. Ioel 2.28. of the pouring out of the Spirit, and that in as absolute and free a manner as can be imagined;
Now, since we have such a la•ge and ample promise, Ezekiel 36.27. Joel 2.28. of the pouring out of the Spirit, and that in as absolute and free a manner as can be imagined;
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and this renewed by Christ, and confirmed by his Prayer to the Father for the performance of it, Ioh. 14.16, 17. and then we have a sweet and affectionat promise propounded in the most moving and loving manner that can be, Luk. 11.13. where he encourageth us to pray for the Spirit, and that from this ground, that our Heavenly Father who placed that natural affection in other fathers towards their children, whereby they cannot refuse them bread when they cry for it:
and this renewed by christ, and confirmed by his Prayer to the Father for the performance of it, John 14.16, 17. and then we have a sweet and affectionate promise propounded in the most moving and loving manner that can be, Luk. 11.13. where he Encourageth us to pray for the Spirit, and that from this ground, that our Heavenly Father who placed that natural affection in other Father's towards their children, whereby they cannot refuse them bred when they cry for it:
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and he that formed the eye, see? So may a poor soul reason it self to some confidence, Shall not He who is the •ountain of all natural love in men and beasts, have much more Himself,
and he that formed the eye, see? So may a poor soul reason it self to Some confidence, Shall not He who is the •ountain of all natural love in men and beasts, have much more Himself,
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and if my •ather will not give me a stone when I seek bread, certainly he will far lesse do it? Therefore if we being evil, know how to give good things to our chilren,
and if my •ather will not give me a stone when I seek bred, Certainly he will Far less doe it? Therefore if we being evil, know how to give good things to our children,
Is it any wonder we receive not, because we ask not, or we ask so coldly, that we teach him in a manner to deny us, qui ti•ide rogat, I may say frigide; docet negare, ask frequently,
Is it any wonder we receive not, Because we ask not, or we ask so coldly, that we teach him in a manner to deny us, qui ti•ide Rogat, I may say frigid; docet negare, ask frequently,
albeit the first grace be wholly a surprisal, yet certainly he keeps this suitable method in the enlargements of grace, that when he gives more, He enlargeth the heart more after it, He openeth the mouth wider to ask and receive,
albeit the First grace be wholly a surprisal, yet Certainly he keeps this suitable method in the enlargements of grace, that when he gives more, He enlarges the heart more After it, He Openeth the Mouth wider to ask and receive,
To this purpose are these exhortations, Grieve not the Spirit, Eph. 4.30. and quench not the Spirit, 1 Thes. 5.19. There is nothing can grieve Him, but sin:
To this purpose Are these exhortations, Grieve not the Spirit, Ephesians 4.30. and quench not the Spirit, 1 Thebes 5.19. There is nothing can grieve Him, but since:
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but if you grieve him, by walking in the imagination of your hearts, and following the suggestions of the Flesh, His enemy, no doubt that spring will turn its channel another way;
but if you grieve him, by walking in the imagination of your hearts, and following the suggestions of the Flesh, His enemy, no doubt that spring will turn its channel Another Way;
Now his dwelling is nothing else, but a continued, familiar and endlesse working in a soul, till he have conformed all within to the Image of His Son. The soul is the office-house, or work-house that the Spirit hath taken up, to •rame in it the most curious piece of the whole Creation,
Now his Dwelling is nothing Else, but a continued, familiar and endless working in a soul, till he have conformed all within to the Image of His Son. The soul is the office-house, or workhouse that the Spirit hath taken up, to •rame in it the most curious piece of the Whole Creation,
even to restore and repair that Master-piece which came last from Gods hand, ab ultima manu, and so was the chiefest, I mean, the Image of God, in righteousness and holinesse.
even to restore and repair that Masterpiece which Come last from God's hand, ab ultima manu, and so was the chiefest, I mean, the Image of God, in righteousness and holiness.
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Christ is the peace between God and us, that makes of two one, but the Spirit is the link between Christ and us, whereby he hath immediat and actual interest in us, and we in Him.
christ is the peace between God and us, that makes of two one, but the Spirit is the link between christ and us, whereby he hath immediate and actual Interest in us, and we in Him.
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God dwelling in us, and we in Him: and both by this one Spirit, 1 Joh. 4.13. Hereby we know that God dwelleth in us, and we in him, by his Spirit which he hath given us.
God Dwelling in us, and we in Him: and both by this one Spirit, 1 John 4.13. Hereby we know that God dwells in us, and we in him, by his Spirit which he hath given us.
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Love hath this special vertue in it, that it transports the soul, in a manner, out of it self, to the beloved: Cant. 1.9. anima est ubi amat non ubi animat :
Love hath this special virtue in it, that it transports the soul, in a manner, out of it self, to the Beloved: Cant 1.9. anima est ubi amat non ubi animate:
for the constant and most continued residence of the most serious thoughts and a•fections, will be their dwelling in the all fulness and riches of grace in Jesus Christ:
for the constant and most continued residence of the most serious thoughts and a•fections, will be their Dwelling in the all fullness and riches of grace in jesus christ:
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for love is the opening up of the inmost chamber of the heart to Him, it brings in the beloved in to the very secrets of the soul, to lye all night betwixt His breasts, as a bundle of myrrhe. Cant. 1.13.
for love is the opening up of the inmost chamber of the heart to Him, it brings in the Beloved in to the very secrets of the soul, to lie all night betwixt His breasts, as a bundle of myrrh. Cant 1.13.
and edifying speeches, spring out only, and are sent forth from this bundle of myrrhe that lyes betwixt the breasts of a Christian, in the inmost of his heart, from Christ dwelling in the affections of the soul.
and edifying Speeches, spring out only, and Are sent forth from this bundle of myrrh that lies betwixt the breasts of a Christian, in the inmost of his heart, from christ Dwelling in the affections of the soul.
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and this is subjoyned for prevention or removal of the misapprehensions and delusions of men in their self-judgings ▪ Because self-love blinds our eyes,
and this is subjoined for prevention or removal of the misapprehensions and delusions of men in their self-judgings ▪ Because Self-love blinds our eyes,
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its the Spirit working in your souls mightily and continually, making your hearts temples, for the offering of the sacrifice of prayer and praises, casting out all idols out of these temples, that He alone may be adored and worshipped, by the affectionate service of the heart, purging them from all filthinesse of flesh and spirit;
its the Spirit working in your Souls mightily and continually, making your hearts Temples, for the offering of the sacrifice of prayer and praises, casting out all Idols out of these Temples, that He alone may be adored and worshipped, by the affectionate service of the heart, purging them from all filthiness of Flesh and Spirit;
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It is the Spirit, I say, thus dwelling in men, that maketh them living members of the true body of Christ, lively joyned to the head, Christ, this maketh him yours, and you his:
It is the Spirit, I say, thus Dwelling in men, that makes them living members of the true body of christ, lively joined to the head, christ, this makes him yours, and you his:
and yet have no inward aquaintance and interest in Him, whose name we love to bear? Are not the most part shadows and pictures of true Christians, bodies without the soul of Christianity, that is, the Spirit of Christ, whose hearts are treasures of wickednesse and deceit,
and yet have no inward acquaintance and Interest in Him, whose name we love to bear? are not the most part shadows and pictures of true Christians, bodies without the soul of Christianity, that is, the Spirit of christ, whose hearts Are treasures of wickedness and deceit,
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Consider then, if the Spirit of God dwelleth in such unclean habitations and dark dungeons, certainly no uncleanness or darkness of the house can hinder him to come in;
Consider then, if the Spirit of God dwells in such unclean habitations and dark dungeons, Certainly no uncleanness or darkness of the house can hinder him to come in;
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Sure I am, many souls have never yet changed their guests, and it is as sure that the fi•st guest that taketh up the soul, i• darkness and desperat wickedness with imparalelled deceitfulness:
Sure I am, many Souls have never yet changed their guests, and it is as sure that the fi•st guest that Takes up the soul, i• darkness and desperate wickedness with imparalelled deceitfulness:
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Now, why do you not read your ditty and condemnatory sentence here registred? If you do not read it now, in your consciences, he will one day read it before men and Angels,
Now, why do you not read your ditty and condemnatory sentence Here registered? If you do not read it now, in your Consciences, he will one day read it before men and Angels,
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there were hope that it should be repealed before that day, because the fi•st entry of the Spirit of Christ, is, to convince men of sin, that they are unbelievers,
there were hope that it should be repealed before that day, Because the fi•st entry of the Spirit of christ, is, to convince men of since, that they Are unbelievers,
Vers. 10. All the preceeding verses seem to be purposly set down by the Apostle, for the comfort o• Christians, against the remnants of sin and corruption within them;
Vers. 10. All the preceding Verses seem to be purposely Set down by the Apostle, for the Comfort o• Christians, against the remnants of since and corruption within them;
•or in the preceeding Chapter, he person••• the whole body of Christ militant, shewing in his own ex•mple how much sin r•mains in •he ••lie•t in this life,
•or in the preceding Chapter, he person••• the Whole body of christ militant, showing in his own ex•mple how much since r•mains in •he ••lie•t in this life,
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and this he rather instances in his own person then another, that all may know that matter of continual sorrow and lamentation is furnished to the chiefest of Saints;
and this he rather instances in his own person then Another, that all may know that matter of continual sorrow and lamentation is furnished to the chiefest of Saints;
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and yet in this chapter, he propounds the consolation of Christ••ns more generally, that all may know, That these priviledges and immunities belong even to the meanest and weakest of Christians;
and yet in this chapter, he propounds the consolation of Christ••ns more generally, that all may know, That these privileges and immunities belong even to the Meanest and Weakest of Christians;
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God hath so disposed and contrived the work of our s•lvation, that in this life, he that hath gath•red much, in some respect, hath nothing over, that is to say, hath no more reason to boast then another;
God hath so disposed and contrived the work of our s•lvation, that in this life, he that hath gath•red much, in Some respect, hath nothing over, that is to say, hath no more reason to boast then Another;
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that the Eunuoh may not have reason to say, I am a dry tree, Isa. 56.3. For, behold the Lord will give, even to such, a place in his house and a name, better then of sons and daughters.
that the Eunuoh may not have reason to say, I am a dry tree, Isaiah 56.3. For, behold the Lord will give, even to such, a place in his house and a name, better then of Sons and daughters.
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The soul that is in sincerity aming at this walk, and whose inward de•ires ••irrs after more of this holy Spirit, he will not refuse to such, that name and esteem, that they dare not take to themselves,
The soul that is in sincerity aming At this walk, and whose inward de•ires ••irrs After more of this holy Spirit, he will not refuse to such, that name and esteem, that they Dare not take to themselves,
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and death is the wages of sin, and that which is •he 〈 ◊ 〉 compence of enmity and rebellion •gainst God, the poor t•oubled soul might be ready to conceive, That is the body be adjudged to death for sin, that •he rest of the wages shall be payed,
and death is the wages of since, and that which is •he 〈 ◊ 〉 compence of enmity and rebellion •gainst God, the poor t•oubled soul might be ready to conceive, That is the body be adjudged to death for since, that •he rest of the wages shall be paid,
SERMON XXVII. Rom. 8.10. And if Christ be in you, the body is dead because of sin, &c. THis is the high excellency of Christian Religion, that it contains the most absolute precepts for an holy life ;
SERMON XXVII. Rom. 8.10. And if christ be in you, the body is dead Because of since, etc. THis is the high excellency of Christian Religion, that it contains the most absolute Precepts for an holy life;
Now, the perfection of Christianity you saw in the rule, how spiritual it is? how reasonable? how divine? how free from all corrupt mixture? how transcending all the most exqui•ite precepts and laws of men, deriving a holy conver•ation from the highest fountain, the Spirit of Christ, and conforming it to the highest pattern, the will of God. And indeed in the first word of this vers. there is something of the excellent nature of Christianity holden out, If Christ be in you, which is the true description of a Christian, one in whom Christ is, which imports The divine principle, and the spiritual subject of Chri•tianity.
Now, the perfection of Christianity you saw in the Rule, how spiritual it is? how reasonable? how divine? how free from all corrupt mixture? how transcending all the most exqui•ite Precepts and laws of men, deriving a holy conver•ation from the highest fountain, the Spirit of christ, and conforming it to the highest pattern, the will of God. And indeed in the First word of this vers. there is something of the excellent nature of Christianity held out, If christ be in you, which is the true description of a Christian, one in whom christ is, which imports The divine principle, and the spiritual Subject of Chri•tianity.
This great Apost•e knew thi• well in his own experience, and therefore he can speak best in this style, I live, yet not I, bu• Christ in me, Gal. 2.20. Importing that Christ and His Spirit is to the soul, what the soul is to the body:
This great Apost•e knew thi• well in his own experience, and Therefore he can speak best in this style, I live, yet not I, bu• christ in me, Gal. 2.20. Importing that christ and His Spirit is to the soul, what the soul is to the body:
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Now this should make Christians often to reflect upon another principle of their life then themselves, that by looking on Him who is the resurrection and the life, who is the true Vine, and abiding in Him by faith, their life may be continued and inc•eased.
Now this should make Christians often to reflect upon Another principle of their life then themselves, that by looking on Him who is the resurrection and the life, who is the true Vine, and abiding in Him by faith, their life may be continued and inc•eased.
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or practices, or judgings of both, unacquainted with any higher look in Religion, then they use in their natural and civil actings, it doth give ground to assure us that they are strangers, alienated from the life of God, without God and without Christ in the world.
or practices, or judgings of both, unacquainted with any higher look in Religion, then they use in their natural and civil actings, it does give ground to assure us that they Are Strangers, alienated from the life of God, without God and without christ in the world.
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but neither within you, nor upon many of you, is there any thing either of his light or life? not so much as any outward profession or behaviour, suitable to the revelation of Christ about you:
but neither within you, nor upon many of you, is there any thing either of his Light or life? not so much as any outward profession or behaviour, suitable to the Revelation of christ about you:
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as if you were ashamed to be Christians, you maintain grosse ignorance, and practise manifest •ebellion against his known will, in the very light of the Gospel.
as if you were ashamed to be Christians, you maintain gross ignorance, and practise manifest •ebellion against his known will, in the very Light of the Gospel.
or to cloath it with any blamelessness of walking, or form of Religion? How few so much as Christians in the Letter? for you are not acquainted either with Letter or Spirit, either with knowledge, or affection, or practice.
or to cloth it with any blamelessness of walking, or from of Religion? How few so much as Christians in the letter? for you Are not acquainted either with letter or Spirit, either with knowledge, or affection, or practice.
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and received him to ly all night between their breasts? How •ew are busied about their hearts, to have any new impression and dye upon their affections, to mould them after a new manner, to kill the love of this world,
and received him to lie all night between their breasts? How •ew Are busied about their hearts, to have any new impression and die upon their affections, to mould them After a new manner, to kill the love of this world,
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and the lusts of it, and cast out the rottenness and superfluity of naughtiness which •bides within? But some there are, who are pe•swaded thus to do, to give up their spirits to Religion,
and the Lustiest of it, and cast out the rottenness and superfluity of naughtiness which •bides within? But Some there Are, who Are pe•swaded thus to do, to give up their spirits to Religion,
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even as He is intirely offered, so He is undividedly received: as He is without, saving us, and within, sanctifying us, Christ without, delivering from wrath,
even as He is entirely offered, so He is undividedly received: as He is without, Saving us, and within, sanctifying us, christ without, delivering from wrath,
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know ye not your selves, that Christ is in you, except you be reprobates ? I wish ye would lay it to heart, who have never yet returned to your hearts:
know you not your selves, that christ is in you, except you be Reprobates? I wish you would lay it to heart, who have never yet returned to your hearts:
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Now, it is only Christian Religion possessing the heart, that a•mes a man compleatly against the fear either of death it self, or the consequents of it:
Now, it is only Christian Religion possessing the heart, that a•mes a man completely against the Fear either of death it self, or the consequents of it:
There is something here supposed, the worst that can befall a Christian, it is the death of a part of him, and that the worst and ignoblest part only, the body is dead because of sin.
There is something Here supposed, the worst that can befall a Christian, it is the death of a part of him, and that the worst and ignoblest part only, the body is dead Because of since.
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And besides we have the founta•ns both of that death and this life, mans sin the cause of bodily death, Christs righteousnesse the fountain of spiritual life.
And beside we have the founta•ns both of that death and this life, men since the cause of bodily death, Christ righteousness the fountain of spiritual life.
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and indeed they m•y make us ashamed who prosesse Christianity, and so the hope of the resurrection from the dead, that they have accounted it only true wisdom and sound Philosophy, To meditat often on death ;
and indeed they m•y make us ashamed who prosesse Christianity, and so the hope of the resurrection from the dead, that they have accounted it only true Wisdom and found Philosophy, To meditate often on death;
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and have applyed their whole studies that way, neglecting present things that are in the by, have given themselves to search out some comfort against death, or from death.
and have applied their Whole studies that Way, neglecting present things that Are in the by, have given themselves to search out Some Comfort against death, or from death.
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Now, the consideration of the general inundation of death over all mankind, an• the certain appro•ching of it to every particular mans door, hath made many serious thoughts among the wise men of the world.
Now, the consideration of the general inundation of death over all mankind, an• the certain appro•ching of it to every particular men door, hath made many serious thoughts among the wise men of the world.
but have conceived that it was a common tribute of nature, and an universal Law imposed upon all mankind by nature, having the same reason that other m•tations and changes among the creatures here below have;
but have conceived that it was a Common tribute of nature, and an universal Law imposed upon all mankind by nature, having the same reason that other m•tations and changes among the creatures Here below have;
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Man was created for another purpose, and upon other conditions, and a Law of perpetual life and eternal happinesse was past in his •avours, he abiding in the favour,
Man was created for Another purpose, and upon other conditions, and a Law of perpetual life and Eternal happiness was passed in his •avours, he abiding in the favour,
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It is resolved in the Council of Heaven, That the union of man shall be dissolved, his soul and body separated, in just recompence of the breaking the bond of union with God.
It is resolved in the Council of Heaven, That the Union of man shall be dissolved, his soul and body separated, in just recompense of the breaking the bound of Union with God.
That since the body had inticed the soul, and suggested unto it such unnatural and rebellious motions of withdrawing from the blessed fountain of life, to satisfie its pleasure, the body should be under a sentence of deprivement and •orfeitour of that great benefite and priviledge of life it had by the souls indwelling,
That since the body had enticed the soul, and suggested unto it such unnatural and rebellious motions of withdrawing from the blessed fountain of life, to satisfy its pleasure, the body should be under a sentence of deprivement and •orfeitour of that great benefit and privilege of life it had by the Souls indwelling,
Now, my beloved, do we not get many remembrances of our sin? Is not every day presenting our primitive departure from God, our fi•st separation from the fountain of life by sin, to our view,
Now, my Beloved, do we not get many remembrances of our since? Is not every day presenting our primitive departure from God, our fi•st separation from the fountain of life by since, to our view,
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and in such sad and woeful effects pointing out the hainousnesse of sin? Do you not see mens bodies every day dissolved, the tabernacle of earth taken down,
and in such sad and woeful effects pointing out the heinousness of since? Do you not see men's bodies every day dissolved, the tabernacle of earth taken down,
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and the soul constrained to remove out of it? But what influence hath it upon •s, what do the multiplied funeralls work upon us? It may b•, sorrow for our friends,
and the soul constrained to remove out of it? But what influence hath it upon •s, what do the multiplied funerals work upon us? It may b•, sorrow for our Friends,
Who is made sadly to reflect upon his original, or to mind seriously that statute and appointment of Heaven, in that day thou shalt die ? It is strange that all of us fear death, and few are afraid of sin that carrieth death in its bosome.
Who is made sadly to reflect upon his original, or to mind seriously that statute and appointment of Heaven, in that day thou shalt die? It is strange that all of us Fear death, and few Are afraid of sin that Carrieth death in its bosom.
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THE sting of death is sin, and the strength of sin is the Law, saith our Apostle, 1 Cor. 15.56. These two concur to make man mortal, and these two are the bitter ingredients of death.
THE sting of death is since, and the strength of since is the Law, Says our Apostle, 1 Cor. 15.56. These two concur to make man Mortal, and these two Are the bitter ingredients of death.
and this is the death often spoken of, you who were dead in sins and trespasses, &c. Eph. 2.1 Being past feeling, and alienated from the life of God, Eph. 4.18, 19. And truly this is worse in it •elf then the death of the body simply,
and this is the death often spoken of, you who were dead in Sins and Trespasses, etc. Ephesians 2.1 Being passed feeling, and alienated from the life of God, Ephesians 4.18, 19. And truly this is Worse in it •elf then the death of the body simply,
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but this death which consists especially in the losse of that blessed communion with God, which made the soul happy, cannot be found till some new life enter,
but this death which consists especially in the loss of that blessed communion with God, which made the soul happy, cannot be found till Some new life enter,
Now the death of the body succeeds thi• souls death, and that is the separation of the soul from the body, most suitable, seeing the soul was turned from the fountain spirit to the body, that the body should by his command return to dust,
Now the death of the body succeeds thi• Souls death, and that is the separation of the soul from the body, most suitable, seeing the soul was turned from the fountain Spirit to the body, that the body should by his command return to dust,
and eternal torment within it self, these two concurring, what posture do you think such a soul will be into? There are some earnest of this in this life,
and Eternal torment within it self, these two concurring, what posture do you think such a soul will be into? There Are Some earnest of this in this life,
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They that have been accquainted with it, have declared it, the terrours of God are like poysonable arrows sunk into Jobs spirit, and drinking up all the moisture of them.
They that have been acquainted with it, have declared it, the terrors of God Are like poisonable arrows sunk into Jobs Spirit, and drinking up all the moisture of them.
Such a spirit as is wounded with one of these darts shot from Heaven, who can bear it? not the most patient and most magnanimous spirit, that can sustain all other infi•mities, Prov. 18.14.
Such a Spirit as is wounded with one of these darts shot from Heaven, who can bear it? not the most patient and most magnanimous Spirit, that can sustain all other infi•mities, Curae 18.14.
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Now, what comfort have you provided against this day? what way do you think to take out this sting? Truly, there is no balm for it, no Physitian for it, but one;
Now, what Comfort have you provided against this day? what Way do you think to take out this sting? Truly, there is no balm for it, no physician for it, but one;
He in whom Christ is, he hath this soveraign antidot against the p•yson of Death, he hath the very sting of it taken out by Ch••st, death it self killed,
He in whom christ is, he hath this sovereign antidote against the p•yson of Death, he hath the very sting of it taken out by Ch••st, death it self killed,
Thanks be to God in Iesu• Christ who giveth us the victory, 1 Cor. 15.55. The ground of his triumph, and that which a Christian hath to oppose to all the sorrows and pains and fears of death mustred against him, is threefold, one, that death is not real, a second, that is not total ;
Thanks be to God in Iesu• christ who gives us the victory, 1 Cor. 15.55. The ground of his triumph, and that which a Christian hath to oppose to all the sorrows and pains and fears of death mustered against him, is threefold, one, that death is not real, a second, that is not total;
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even that which is, and then that it is not perpetual. This last is contained in the next vers. the second expressed in this vers. and the first may be understood or implyed in it.
even that which is, and then that it is not perpetual. This last is contained in the next vers. the second expressed in this vers. and the First may be understood or employed in it.
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That the nature of death is so far changed, that of a punishment it is become a medicine, of a punishment for sin, it is turned into the last purgative of the soul from sin;
That the nature of death is so Far changed, that of a punishment it is become a medicine, of a punishment for since, it is turned into the last purgative of the soul from since;
Christ having come under the power of death, hath gotten power over it, and spoiled it of its stinging vertue, he hath taken away the poysonable ingredient of the curse, that it can no more hurt them that are in Him,
christ having come under the power of death, hath got power over it, and spoiled it of its stinging virtue, he hath taken away the poisonable ingredient of the curse, that it can no more hurt them that Are in Him,
yet that appointment of death is renewed, and bears a relation to the destruction of sin, rather then the punishment of the sinner, who is f ` orgiven in Christ:
yet that appointment of death is renewed, and bears a Relation to the destruction of since, rather then the punishment of the sinner, who is f ` orgiven in christ:
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all the members that were made instruments of unrighteousness, all the creatures that were servants to mans lusts, a new form and fashion shall be put on all, that the body being restored, may be a fit dwelling place for the purified soul,
all the members that were made Instruments of unrighteousness, all the creatures that were Servants to men Lustiest, a new from and fashion shall be put on all, that the body being restored, may be a fit Dwelling place for the purified soul,
an immortal well being in joy and happinesse, which only deserveth the name of life, that cometh never to its full perfection, till the bodily and earthly house be taken down.
an immortal well being in joy and happiness, which only deserveth the name of life, that comes never to its full perfection, till the bodily and earthly house be taken down.
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Now, certain it is, since the perfection of the soul in this life consists in such a retirement from the body, that when it is wholly separated from it,
Now, certain it is, since the perfection of the soul in this life consists in such a retirement from the body, that when it is wholly separated from it,
Now indeed, this hath so intirely ch•nged the nature of death, that i• hath no• the most lovely and desirable aspect on a Christian, that it is no more an object of fear,
Now indeed, this hath so entirely ch•nged the nature of death, that i• hath no• the most lovely and desirable aspect on a Christian, that it is no more an Object of Fear,
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since there is no way to save the passenger, but to let the vessel break, he will be content to have the body splitted, that himself, that is his soul, may escape;
since there is no Way to save the Passenger, but to let the vessel break, he will be content to have the body split, that himself, that is his soul, may escape;
SERMON XXIX. Rom. 8.10. The body is dead because of sin: but the Spirit is life, &c. IT was the first curse and threatning, wherein God thought fit to comprehend all misery, Thou shalt die the death in that day thou eatest:
SERMON XXIX. Rom. 8.10. The body is dead Because of since: but the Spirit is life, etc. IT was the First curse and threatening, wherein God Thought fit to comprehend all misery, Thou shalt die the death in that day thou Eatest:
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and there seemeth to be much mercy and goodness of God interveening to plead a delay of death it self, that so the promise of life in the second Adam might come to the first and his posterity,
and there seems to be much mercy and Goodness of God intervening to plead a Delay of death it self, that so the promise of life in the second Adam might come to the First and his posterity,
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The serious contemplation of the miseries of this life, made wise Solomon to praise the dead more then the living, contrary to the custom of men, who rejoyce at the birth of a man-child, and mourn at their death:
The serious contemplation of the misery's of this life, made wise Solomon to praise the dead more then the living, contrary to the custom of men, who rejoice At the birth of a Manchild, and mourn At their death:
this world is such a Chaos, such a masse of miseries, that if men understood it before they came into it, they would be far more loath to enter into it,
this world is such a Chaos, such a mass of misery's, that if men understood it before they Come into it, they would be Far more loath to enter into it,
And what is all our life-time, but a repetition of sighs and groan•, anxiety and satiety? loathing and longing, dividing our spi•its and our time between them.
And what is all our lifetime, but a repetition of sighs and groan•, anxiety and satiety? loathing and longing, dividing our spi•its and our time between them.
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How many deaths must we suffer, before death come? for the absence or losse of any thing much desired, is a sep•ration no lesse g•ievous to the hearts of men,
How many death's must we suffer, before death come? for the absence or loss of any thing much desired, is a sep•ration no less g•ievous to the hearts of men,
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for affection to temporal pe•ishing things, unites the soul so unto them, that there is no parting without pain, no dissolution of that continuity without much vexation;
for affection to temporal pe•ishing things, unites the soul so unto them, that there is no parting without pain, no dissolution of that continuity without much vexation;
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What is sleep, which devours the most part of our time? but the very image and picture of death, a visible and daily representation of the long cessation of the sensitive life in the grave;
What is sleep, which devours the most part of our time? but the very image and picture of death, a visible and daily representation of the long cessation of the sensitive life in the grave;
though unpleasant company, in our greatest contentments, and are putting marks upon your doors, as in the time of the Plague upon houses infected, Lord have mercy upon us, and are continually bearing this motto to our view,
though unpleasant company, in our greatest contentment's, and Are putting marks upon your doors, as in the time of the Plague upon houses infected, Lord have mercy upon us, and Are continually bearing this motto to our view,
and •ounding this direction to our ear•, cito, procul, diu, to get soon out of Sodom that is appointed for destruction, to fly quickly out of our selves to the refuge appointed of God,
and •ounding this direction to our ear•, Quick, procul, Diu, to get soon out of Sodom that is appointed for destruction, to fly quickly out of our selves to the refuge appointed of God,
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seing all these (I say) are so, why do not we awake our selves upon the sound of the promise of immortality and life, brought to our ears in the Gospel? Mortality hath already seized upon our bodies,
sing all these (I say) Are so, why do not we awake our selves upon the found of the promise of immortality and life, brought to our ears in the Gospel? Mortality hath already seized upon our bodies,
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but why do ye not catch hold of this opportunity of releasing your souls from the chains and setters of eternal d•ath? Truly, my beloved, all that can be spoken of torments and miseries in this life, I suppose we could imagine all the exquisite torments invented by the most cruel tyrants since the beginning, to be combined in some one kind of torture,
but why do you not catch hold of this opportunity of releasing your Souls from the chains and setters of Eternal d•ath? Truly, my Beloved, all that can be spoken of torments and misery's in this life, I suppose we could imagine all the exquisite torments invented by the most cruel Tyrants since the beginning, to be combined in Some one kind of torture,
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and seing where it is dulled and dampished in the body, it is capable of so much grief or joy, pleasure or pain, we may conclude That being loosed from these stupifying earthly chains, that it is capable of infinit more vexation,
and sing where it is dulled and dampish in the body, it is capable of so much grief or joy, pleasure or pain, we may conclude That being loosed from these stupefying earthly chains, that it is capable of infinite more vexation,
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only the man who is in Jesus Christ, in whose spirit Christ dwells, and hath made a temple of his body, for offering up reasonable service in it, that man only is happy in life, but far happier in death :
only the man who is in jesus christ, in whose Spirit christ dwells, and hath made a temple of his body, for offering up reasonable service in it, that man only is happy in life, but Far Happier in death:
But if we make our accompts right, and take the right period, truly death is but the beginning of our Time, of endlesse and unchangeable endurance either in happinesse or misery:
But if we make our accounts right, and take the right Period, truly death is but the beginning of our Time, of endless and unchangeable endurance either in happiness or misery:
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and this life in the body, which is only in the view of the short-sighted sons of men, is but a strait and narrow passage into the infinit ocean of eternity;
and this life in the body, which is only in the view of the shortsighted Sons of men, is but a strait and narrow passage into the infinite Ocean of eternity;
the life as well as the light of the righteou• is progressive, its shining more and more till that day come, the day of Death, on•y worthy to be called the present day, bec••se it brings perfection, it mounts the soul in the highest point of the Orb,
the life as well as the Light of the righteou• is progressive, its shining more and more till that day come, the day of Death, on•y worthy to be called the present day, bec••se it brings perfection, it mounts the soul in the highest point of the Orb,
its life as in an Infant, though a reasonable soul be there, yet overwhelmed with the incapacity of the organs, this body is truly a prison of restraint and confinement to the •oul,
its life as in an Infant, though a reasonable soul be there, yet overwhelmed with the incapacity of the organs, this body is truly a prison of restraint and confinement to the •oul,
How will you not be perswaded, beloved in the Lord, to long after this life, to have Christ fo•med in your hearts, fo• truly the generality have not so much as Christ fashioned in their outward habit ;
How will you not be persuaded, Beloved in the Lord, to long After this life, to have christ fo•med in your hearts, fo• truly the generality have not so much as christ fashioned in their outward habit;
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Is that life, I pray you, To eat, to drink, to sleep, to play, to walk, to work? Is there any thing in all these worthy of a reasonable soul, which must survive the body,
Is that life, I pray you, To eat, to drink, to sleep, to play, to walk, to work? Is there any thing in all these worthy of a reasonable soul, which must survive the body,
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and lay fast hold on that Life-giving Saviour, who by his righteous life, and accursed death, hath purchased by his own blood, both happinesse to us and holinesse:
and lay fast hold on that Life-giving Saviour, who by his righteous life, and accursed death, hath purchased by his own blood, both happiness to us and holiness:
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if we be not satisfied with such a low and wretched life, as is in the body, He will give a higher and more enduring life, and only worthy of that name.
if we be not satisfied with such a low and wretched life, as is in the body, He will give a higher and more enduring life, and only worthy of that name.
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and therefore it is one of the prime consolations that Christianity affords, that it provides chiefly for the happy estate of this immortal piece in man;
and Therefore it is one of the prime consolations that Christianity affords, that it provides chiefly for the happy estate of this immortal piece in man;
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yet it were a sufficient ground of engagement to godlinesse, that the life and well-being of the far better part in man, is secured for eternity, which is infinitly more then all things beside can truly promise us, or be able to perform.
yet it were a sufficient ground of engagement to godliness, that the life and well-being of the Far better part in man, is secured for eternity, which is infinitely more then all things beside can truly promise us, or be able to perform.
or to speak more properly, because when your time is ending, your life and being is but at its beginning, you must bid an eternal adieu to all these things whereupon your hearts are set,
or to speak more properly, Because when your time is ending, your life and being is but At its beginning, you must bid an Eternal adieu to all these things whereupon your hearts Are Set,
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and then most inseparable, for Christ in the soul is the spring of a never-ending life of peace, joy and contentation, in the fountain of an infinit goodnesse,
and then most inseparable, for christ in the soul is the spring of a never-ending life of peace, joy and contentation, in the fountain of an infinite Goodness,
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But yet there is besides this an additional comfort comprehended in the vers. read, that the sleep of the body is not perpetual, that it shall once be awakened and raised up to the fellowship of this glory:
But yet there is beside this an additional Comfort comprehended in the vers. read, that the sleep of the body is not perpetual, that it shall once be awakened and raised up to the fellowship of this glory:
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and therefore the Apostle when he expresseth his earnest groan for intimat presence o• his soul with Christ, he subjoyns this correction, not that we desire to be uncloathed,
and Therefore the Apostle when he Expresses his earnest groan for intimat presence o• his soul with christ, he subjoins this correction, not that we desire to be Unclothed,
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but cloathed upon it, 2 Cor. 5.1, 2, 3. If it were possible, sayes he, we would be glade to have the society of the body in this glory, we would not desire to cast off those cloaths of flesh,
but clothed upon it, 2 Cor. 5.1, 2, 3. If it were possible, Says he, we would be glade to have the society of the body in this glory, we would not desire to cast off those clothes of Flesh,
well then, here is an overplus, and as it were, a surcharge of consolation, that seing for the present it is expedient to put off the present cloathing of flesh,
well then, Here is an overplus, and as it were, a surcharge of consolation, that sing for the present it is expedient to put off the present clothing of Flesh,
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and as it were salute it, and cannot alwayes abide under the power of it, these are the prime foundations upon which all Christian perswasion is built;
and as it were salute it, and cannot always abide under the power of it, these Are the prime foundations upon which all Christian persuasion is built;
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for without these be laid down in the lowest and deepest part of the heart, all exhortations to an holy and righteous life are weak and ineffectual, all consolations are empty and vain;
for without these be laid down in the lowest and Deepest part of the heart, all exhortations to an holy and righteous life Are weak and ineffectual, all consolations Are empty and vain;
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From whence is it, I pray you, that the perswasions of the Gospel hath so little power upon men, that the plain and plentiful publication of a Saviour is of so small vertue to stir up the hearts of men to take hold on him? How comes it to passe that the preeepts and prohibitions of the most high God, coming forth under his authority, lays so little restraint on mens corruptions? that so few will be perswaded to stop their course,
From whence is it, I pray you, that the persuasions of the Gospel hath so little power upon men, that the plain and plentiful publication of a Saviour is of so small virtue to stir up the hearts of men to take hold on him? How comes it to pass that the preeepts and prohibitions of the most high God, coming forth under his Authority, lays so little restraint on men's corruptions? that so few will be persuaded to stop their course,
and stop the ear, and make their hearts as adamant, incapable of being affected with either the authority or love of the Gospel? that when He pipes unto us,
and stop the ear, and make their hearts as adamant, incapable of being affected with either the Authority or love of the Gospel? that when He pipes unto us,
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and mens hearts not digged deep by earnest consideration, to receive these ground-stones of Christianity, the belief of their souls eternal survivance after the dust, and of the revivance and resurrection of the body after it hath slept a while in the dust.
and men's hearts not dug deep by earnest consideration, to receive these ground-stones of Christianity, the belief of their Souls Eternal survivance After the dust, and of the revivance and resurrection of the body After it hath slept a while in the dust.
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and truly it would far more become a Christian who knoweth the high and divine pattern of holinesse to be God himself, and so must needs behold a far surpassing beauty and excellency in the Image of God than in all earthly things;
and truly it would Far more become a Christian who Knoweth the high and divine pattern of holiness to be God himself, and so must needs behold a Far surpassing beauty and excellency in the Image of God than in all earthly things;
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he would train his heart to do homage to God, out of a loyal affection and respect to His Majesty, and from the love of the very intrinsick beauty of obedience, without borrowing alwayes from such selfie considerations of our own happinesse or misery. Notwithstanding such is the posture of mans spirit now, that he cannot at all be engaged to the love of Religion,
he would train his heart to do homage to God, out of a loyal affection and respect to His Majesty, and from the love of the very intrinsic beauty of Obedience, without borrowing always from such Self considerations of our own happiness or misery. Notwithstanding such is the posture of men Spirit now, that he cannot At all be engaged to the love of Religion,
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and quickens all, that which mak•s all to sink deep, and that which makes a Christian stedfast and immovable, 2 Cor. 5.8. It is certainly Hope that is the key of the heart, that opens and shuts it to any thing.
and quickens all, that which mak•s all to sink deep, and that which makes a Christian steadfast and immovable, 2 Cor. 5.8. It is Certainly Hope that is the key of the heart, that Opens and shuts it to any thing.
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These the Apostle Peter, 1 Epist. 1. blesseth God heartily for the new birth, and in the expressing of it, makes hope the very term of that generation,
These the Apostle Peter, 1 Epistle 1. Blesses God heartily for the new birth, and in the expressing of it, makes hope the very term of that generation,
Certainly it is the deep inconsideration of this never-ending endurance of our souls, and restitution of our bodies to the same immortality, that makes the most part of men so slight and superficial in Religion, else it were not possible if that were laid to heart,
Certainly it is the deep inconsideration of this never-ending endurance of our Souls, and restitution of our bodies to the same immortality, that makes the most part of men so slight and superficial in Religion, Else it were not possible if that were laid to heart,
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We have here the two genuine causes of the resurection of the bodies of Christians, the resurrection of Christ, and the inhabitation of his Spirit. The influence that the resurrection of Christ hath on ours, is lively and fully holden out by this Apostle, 1 Cor. 15. against them who deny the resurrection from the dead.
We have Here the two genuine Causes of the resurrection of the bodies of Christians, the resurrection of christ, and the inhabitation of his Spirit. The influence that the resurrection of christ hath on ours, is lively and Fully held out by this Apostle, 1 Cor. 15. against them who deny the resurrection from the dead.
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Faith were a meer •ancy, if this be not laid down as the ground-stone, Christ raised, not as a natural person, but as a common politick person, as the first fruits of them that sleep, vers. 17, 18, 19, 20. where he alludes to the ceremony of offering the first fruits of their harvest, Lev. 23.10. for under the Law they might not eat of the fruits of the land till they were sanctified, all was counted prophane till they were someway con•ecrated to the Lord.
Faith were a mere •ancy, if this be not laid down as the groundstone, christ raised, not as a natural person, but as a Common politic person, as the First fruits of them that sleep, vers. 17, 18, 19, 20. where he alludes to the ceremony of offering the First fruits of their harvest, Lev. 23.10. for under the Law they might not eat of the fruits of the land till they were sanctified, all was counted profane till they were someway con•ecrated to the Lord.
and so it must needs follow That they shall not continue in the grave, but must in due time partake of that benefite, which he was first entred in possession of, in their name, and for them:
and so it must needs follow That they shall not continue in the grave, but must in due time partake of that benefit, which he was First entered in possession of, in their name, and for them:
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You see then the force of the present reason, If the Spirit that raised Christ dwell in you, He shall also raise you, namely because he raised up Christ the very first fruits of all the rest;
You see then the force of the present reason, If the Spirit that raised christ dwell in you, He shall also raise you, namely Because he raised up christ the very First fruits of all the rest;
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so that Christs resurrection is a sure pledge and token of yours, and both together are the main basis and ground work of all our hope and salvation, the neglect and inconsideration whereof makes the most part of pretended Christians to walk according to that Epicurean principle, let us eat and drink,
so that Christ resurrection is a sure pledge and token of yours, and both together Are the main basis and ground work of all our hope and salvation, the neglect and inconsideration whereof makes the most part of pretended Christians to walk according to that Epicurean principle, let us eat and drink,
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as ye would be awaked by this hope to righteousnesse, and to sin no more, vers. 34. of that Chap. So you may encourage your selves to that hope, by the resurrection of Christ;
as you would be awaked by this hope to righteousness, and to since no more, vers. 34. of that Chap. So you may encourage your selves to that hope, by the resurrection of christ;
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for it is that which hath the mighty influence to beget you to a lively hope, 1 Pet. 1.3. Look upon this as the grand intent, and special design of Christs both dying and rising again, that he might be the first fruits to sanctifie all the lump.
for it is that which hath the mighty influence to beget you to a lively hope, 1 Pet. 1.3. Look upon this as the grand intent, and special Design of Christ both dying and rising again, that he might be the First fruits to sanctify all the lump.
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and that is, if we have this hope, let us purifie our selves, let us who believe that we are risen with Christ, set our affections on things above, else we dishonour Him that is risen in our name,
and that is, if we have this hope, let us purify our selves, let us who believe that we Are risen with christ, Set our affections on things above, Else we dishonour Him that is risen in our name,
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SERMON XXXI. Rom. 8.11. But if the Spirit of him that raised up Christ from the dead, &c. AS there is a twofold death, the death of the soul, and the death of the body;
SERMON XXXI. Rom. 8.11. But if the Spirit of him that raised up christ from the dead, etc. AS there is a twofold death, the death of the soul, and the death of the body;
Although death must 〈 … 〉 their bodies, yet the sting wherein the strength of it lyes, is taken away by Christ, that it hath no power to hurt him whose spirit is raised out of the grave of sin:
Although death must 〈 … 〉 their bodies, yet the sting wherein the strength of it lies, is taken away by christ, that it hath no power to hurt him whose Spirit is raised out of the grave of since:
and so both require one and the same power, the almighty power of his Spirit, you who were dead in sin hath He quickned, &c. O what a notable change!
and so both require one and the same power, the almighty power of his Spirit, you who were dead in since hath He quickened, etc. O what a notable change!
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and which is worse, their bodies is the sepulchre of their souls, and if the corruption of a soul were sensible, we would think all the putrifactions of bodily things but shadows of it.
and which is Worse, their bodies is the Sepulchre of their Souls, and if the corruption of a soul were sensible, we would think all the putrefactions of bodily things but shadows of it.
And therefore no sooner is there any inward life begotten in a soul, but this is the very fi•st exercise of it, the abhorrency of the soul upon the sight and smell of its own loathsomnesse.
And Therefore no sooner is there any inward life begotten in a soul, but this is the very fi•st exercise of it, the abhorrency of the soul upon the sighed and smell of its own loathsomeness.
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Now, there is no hope of any reviving, though all the wisdom and art of men and Angels were imployed in this businesse, there is nothing able to quicken one such soul,
Now, there is no hope of any reviving, though all the Wisdom and art of men and Angels were employed in this business, there is nothing able to quicken one such soul,
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untill it please the Lord to speak such a word as he did to Lazarus, Arise, come forth, and send his Spirit to accomplish his word, and this will do it:
until it please the Lord to speak such a word as he did to Lazarus, Arise, come forth, and send his Spirit to accomplish his word, and this will do it:
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for such they have their part in the second resurrection to life, for you see these are conjoyned, If the Spirit dwell in you, He shall raise you, &c. You see here two grounds and reasons of the resurrection of the body, Christs rising, and the Spirits indwelling ;
for such they have their part in the second resurrection to life, for you see these Are conjoined, If the Spirit dwell in you, He shall raise you, etc. You see Here two grounds and Reasons of the resurrection of the body, Christ rising, and the Spirits indwelling;
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The first you have, Rom. 4.25. Christ died for our sins, and rose for our Iustification, and the vers. 34. of this Chap. Christ is dead, yea rather that is risen again;
The First you have, Rom. 4.25. christ died for our Sins, and rose for our Justification, and the vers. 34. of this Chap. christ is dead, yea rather that is risen again;
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therefore his glorious resurrection is a sure manifestation of his present satisfaction, it is a publick acquittance and absolution of him from all our debt,
Therefore his glorious resurrection is a sure manifestation of his present satisfaction, it is a public acquittance and absolution of him from all our debt,
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as the death of Christ is made the pledge of our dying to sin, so his rising, of our living to God, Rom. 6.4, 5. These are not meer paterns and examples of spiritual things,
as the death of christ is made the pledge of our dying to since, so his rising, of our living to God, Rom. 6.4, 5. These Are not mere patterns and Examples of spiritual things,
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for as there are Coronation-gifts, when Kings are solemnly installed in office, so there are Coronation-mercies, triumphal gifts, when Christ rose and ascended, he bestowed then on the world, Eph. 4. And certainly these are the greatest, the vertue of his death to kill the old man,
for as there Are Coronation-gifts, when Kings Are solemnly installed in office, so there Are Coronation-mercies, triumphal Gifts, when christ rose and ascended, he bestowed then on the world, Ephesians 4. And Certainly these Are the greatest, the virtue of his death to kill the old man,
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and he groweth up into the similitude of his resurrection, by newnesse of life, or being alive to God, in holy desires and endeavours after holinesse •nd obedience.
and he grows up into the similitude of his resurrection, by newness of life, or being alive to God, in holy Desires and endeavours After holiness •nd Obedience.
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now it is most incongruous that the head should rise and not draw up the members after him, certainly he will not cease till He have drawen up all his mem•ers to him:
now it is most incongruous that the head should rise and not draw up the members After him, Certainly he will not cease till He have drawn up all his mem•ers to him:
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And this was not hid from the Church of old, but presented as the grand consolation, Thy dead men shall live, •ogether with my dead body they shall rise :
And this was not hid from the Church of old, but presented as the grand consolation, Thy dead men shall live, •ogether with my dead body they shall rise:
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so the vertue of this resurrection shall make the earth and sea and air to cast out and render their dead, Isa. 26.19. Upon what a sure and strong chain hangs the salvation of poor sinners!
so the virtue of this resurrection shall make the earth and sea and air to cast out and render their dead, Isaiah 26.19. Upon what a sure and strong chain hangs the salvation of poor Sinners!
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but the inmost residence is in the soul, and the bodily members are made servants of righteousness, which is a great honour and dignity, in regard of that base imployment they had once;
but the inmost residence is in the soul, and the bodily members Are made Servants of righteousness, which is a great honour and dignity, in regard of that base employment they had once;
for what Christ by his humiliation and suffering purchased, the Spirit hath this Commission to perform it ▪ a•d what is it but the restitution of mankind to an happier estate in the second Adam, then ever the first was into.
for what christ by his humiliation and suffering purchased, the Spirit hath this Commission to perform it ▪ a•d what is it but the restitution of mankind to an Happier estate in the second Adam, then ever the First was into.
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but admits it to the fellowship of the same glory in heaven, in that he died he dies no more, death hath no more dominion over him, he will never be wearied or ashamed of that humane clothing of flesh;
but admits it to the fellowship of the same glory in heaven, in that he died he die no more, death hath no more dominion over him, he will never be wearied or ashamed of that humane clothing of Flesh;
and therefore certainly that the children may be like the father, the followers their Captain, the members not disproportioned to the head, the branches not different and heterogeneous to the stock,
and Therefore Certainly that the children may be like the father, the followers their Captain, the members not disproportioned to the head, the branches not different and heterogeneous to the stock,
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This must be done with divine power, and what more powerful then the Spirit? for it is the spirits or subtil parts in all creatures that causeth all motions, and worketh all effects.
This must be done with divine power, and what more powerful then the Spirit? for it is the spirits or subtle parts in all creatures that Causes all motions, and works all effects.
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and riseth again out of the grave of Winter? as you find it elegantly expressed, Psal. 107. and doth not the grains of seed die in the •lods, be•ore they rise to the harvest, 1 Cor. 15. All the vicissitudes and alterations in nature give us a plain draught of this great change;
and Riseth again out of the grave of Winter? as you find it elegantly expressed, Psalm 107. and does not the grains of seed die in the •lods, be•ore they rise to the harvest, 1 Cor. 15. All the vicissitudes and alterations in nature give us a plain draught of this great change;
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yet O what infinit distance and difference in the nature and ends o• their resurrections! there is the resurrection of life, and the resurrection of condemnation, Joh. 5.29. O happy they who rise to life that ever they died!
yet Oh what infinite distance and difference in the nature and ends o• their resurrections! there is the resurrection of life, and the resurrection of condemnation, John 5.29. O happy they who rise to life that ever they died!
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but when this overplus is added, the incorruptibility of the body, and so the whole man made an inconsumable subject for that fire to seed upon perpetually, what heart can conceive it without horrour!
but when this overplus is added, the incorruptibility of the body, and so the Whole man made an inconsumable Subject for that fire to seed upon perpetually, what heart can conceive it without horror!
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and that you might be perswaded to awake unto righteousness, and sin no more, 1 Cor. 15.34. Be not deceived, my brethren, flesh and blood cannot inherit the kingdom of God.
and that you might be persuaded to awake unto righteousness, and since no more, 1 Cor. 15.34. Be not deceived, my brothers, Flesh and blood cannot inherit the Kingdom of God.
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Certainly if you have no other image then what you came in the world withall, you cannot have this hope to be conformed one day to the glorious Body of Christ:
Certainly if you have no other image then what you Come in the world withal, you cannot have this hope to be conformed one day to the glorious Body of christ:
If for love to your bodies, ye will follow its present lusts, and care only for the things of the body, you act the greatest enmity and hostility against your own bodies.
If for love to your bodies, you will follow its present Lustiest, and care only for the things of the body, you act the greatest enmity and hostility against your own bodies.
or teaching you another way then the world walks into, I recommend unto you that of the Apostles, 1 Cor. 15.58. Wherefore my brethren, be stedfast, &c. alwayes abounding in the work of the Lord, knowing your Labour is not in vain.
or teaching you Another Way then the world walks into, I recommend unto you that of the Apostles, 1 Cor. 15.58. Wherefore my brothers, be steadfast, etc. always abounding in the work of the Lord, knowing your Labour is not in vain.
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SERMON XXXII. Rom. 8.12. Therefore brethren, we are debters, not to the flesh, to live after the flesh, &c. ALL things in Christianity have a near and strait conjunction;
SERMON XXXII. Rom. 8.12. Therefore brothers, we Are debtors, not to the Flesh, to live After the Flesh, etc. ALL things in Christianity have a near and strait conjunction;
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some speak of all truths, even in nature, that they are knit so together that any truth may be concluded out of every truth, at least by a long circuit of deduction and reasoning;
Some speak of all truths, even in nature, that they Are knit so together that any truth may be concluded out of every truth, At least by a long circuit of deduction and reasoning;
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but whatsoever be of that, certainly Religion is a more intire thing, and all the parts of it more nearly conjoyned together, that they may mutually enforce one another, Precepts and promises are thus linked together, that if any soul lay hold indeed upon any promise of grace, he draws alongs with it, the obligation of some precept to walk suitable to such precious promises.
but whatsoever be of that, Certainly Religion is a more entire thing, and all the parts of it more nearly conjoined together, that they may mutually enforce one Another, Precepts and promises Are thus linked together, that if any soul lay hold indeed upon any promise of grace, he draws alongs with it, the obligation of Some precept to walk suitable to such precious promises.
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Again, on the other hand, there is no precept but it should lead you straight way to a promise, no exhortation but it is invironed before and behind with a strong consolation, to make it pierce the deeper, and go down the sweeter.
Again, on the other hand, there is no precept but it should led you straight Way to a promise, no exhortation but it is environed before and behind with a strong consolation, to make it pierce the Deeper, and go down the Sweeten.
and therefore he may well in the next place, stir them up to their duty, and mind them of their obligation, Therefore brethren we are debters, not to the fl•sh.
and Therefore he may well in the next place, stir them up to their duty, and mind them of their obligation, Therefore brothers we Are debtors, not to the fl•sh.
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he holds it forth in the calm voice of love, and these who are his ambassadors should be cloathed with such an affection, i• they intend to prevail with men, to engage their affections:
he holds it forth in the Cam voice of love, and these who Are his Ambassadors should be clothed with such an affection, i• they intend to prevail with men, to engage their affections:
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especially, that the Preachers of the Gospel might be thus kindly affectioned towards others, and that ye would take it thus, the calling you off the wayes of sin as the act of the greatest love.
especially, that the Preachers of the Gospel might be thus kindly affectioned towards Others, and that you would take it thus, the calling you off the ways of sin as the act of the greatest love.
But then consider the equality o• this obligation, for there is nothing pressed upon you, but what lyeth as heavily upon them that presseth it: this debt binds all:
But then Consider the equality o• this obligation, for there is nothing pressed upon you, but what lies as heavily upon them that Presseth it: this debt binds all:
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If an Apostle of so eminent dignity levelleth himself in this consideration, Therefore brethren we are debters, how much more ought Pastors and Teachers come in the same rank and degree of debt and obligation with others:
If an Apostle of so eminent dignity levelleth himself in this consideration, Therefore brothers we Are debtors, how much more ought Pastors and Teachers come in the same rank and degree of debt and obligation with Others:
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Truly, this is the great obstruction of the successe of the Gospel, that these who bind on burdens on others, do not themselves touch them with one of their fingers;
Truly, this is the great obstruction of the success of the Gospel, that these who bind on burdens on Others, do not themselves touch them with one of their fingers;
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and while they seem serious in perswading others, yet withall declare by their carriage, that they do not believe themselves what they bear upon others;
and while they seem serious in persuading Others, yet withal declare by their carriage, that they do not believe themselves what they bear upon Others;
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so that preaching seemeth to be an imposture, and affections in perswading •f othe•• to be borrowed as it were in a scene to be laid down again out of it.
so that preaching seems to be an imposture, and affections in persuading •f othe•• to be borrowed as it were in a scene to be laid down again out of it.
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though commonly great persons fancy an ••munity from the stricknesse of a holy conversation, because of their greatnesse, and often mean an• low persons pretend a freedom from such a high obligation, because of their lownesse;
though commonly great Persons fancy an ••munity from the strictness of a holy Conversation, Because of their greatness, and often mean an• low Persons pretend a freedom from such a high obligation, Because of their lowness;
You that are poor and unlearned, and have not received great things of that nature from God, do not think your selves free, do not absolve your selves;
You that Are poor and unlearned, and have not received great things of that nature from God, do not think your selves free, do not absolve your selves;
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But let us inquire further into this debt, we are debters, saith he, and he instanceth what is not the creditor, by which he giveth us to understand, Who is the true creditor:
But let us inquire further into this debt, we Are debtors, Says he, and he Instanceth what is not the creditor, by which he gives us to understand, Who is the true creditor:
we are debters then to the Spirit. And what is the debt we owe to Him, we may know it that same way, we owe not to the flesh so much as to make us live after its guidance and direction, and fulfill its lusts;
we Are debtors then to the Spirit. And what is the debt we owe to Him, we may know it that same Way, we owe not to the Flesh so much as to make us live After its guidance and direction, and fulfil its Lustiest;
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then by due consequence, we owe so much to the Spirit, as that we should live after the Spirit, and resign our selves wholly to Him, his guidance and direction.
then by due consequence, we owe so much to the Spirit, as that we should live After the Spirit, and resign our selves wholly to Him, his guidance and direction.
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There is a twofold kind of debt upon the creature, one remissible and pardonable, another irremissible and unpardonable (so to speak) the debt of sin, and that is the guilt of it, which is nothing else then the obligation of the sinner over to eternal condemnation by vertue of the curse of God:
There is a twofold kind of debt upon the creature, one remissible and pardonable, Another irremissible and unpardonable (so to speak) the debt of since, and that is the guilt of it, which is nothing Else then the obligation of the sinner over to Eternal condemnation by virtue of the curse of God:
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Now indeed, this debt was insoluble to us, and utterly unpayable, untill God sent His Son to be our Cautioner, and he hath payed the debt in his own person, by bearing our curse,
Now indeed, this debt was insoluble to us, and utterly unpayable, until God sent His Son to be our Cautioner, and he hath paid the debt in his own person, by bearing our curse,
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and therefore after this general acquitance of all believers, vers. 1. he presseth this obligation the more strongly, therefore brethren we are debters :
and Therefore After this general acquittance of all believers, vers. 1. he Presseth this obligation the more strongly, Therefore brothers we Are debtors:
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and this doth not at all obscure the infinit g•ace of God, or diminish the happinesse of Saints, that they are not freed from this debt of love and obedience,
and this does not At all Obscure the infinite g•ace of God, or diminish the happiness of Saints, that they Are not freed from this debt of love and Obedience,
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but rather illustrats the one, and increases the other, for it cannot be supposed to consist with the wisdom and holinesse of God to loose his creature from that obligation of loving obedience and subjection, which is essential to it,
but rather illustrates the one, and increases the other, for it cannot be supposed to consist with the Wisdom and holiness of God to lose his creature from that obligation of loving Obedience and subjection, which is essential to it,
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if they owe more to their Parents the instruments of their bringing forth into the world, O how infinitly more owe we to God, of whom we are, and have all!
if they owe more to their Parents the Instruments of their bringing forth into the world, Oh how infinitely more owe we to God, of whom we Are, and have all!
Now, by this accompt, nothing is our own, not our selves, not our members, not our goods, but all are His, and to be used and bestowed not at the will and arbitrement of creatures,
Now, by this account, nothing is our own, not our selves, not our members, not our goods, but all Are His, and to be used and bestowed not At the will and arbitrement of creatures,
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men living to themselves, their own lusts, after their own will, as if they had made themselves, men using their members as weapons of unrighteousnesse against God, as if their tongues and hands and feet were there own,
men living to themselves, their own Lustiest, After their own will, as if they had made themselves, men using their members as weapons of unrighteousness against God, as if their tongues and hands and feet were there own,
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or the devils, and not Gods. Call to mind this obligation, Remember thy Creator, that memento would be a strong engagement to another course then most take:
or the Devils, and not God's Call to mind this obligation, remember thy Creator, that memento would be a strong engagement to Another course then most take:
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how absurd would you think it, To please your selves in displeasing Him, if you but minded the bond of creation. But when there are other two superadded, what we owe to the Son, for coming down in the likenesse of sinfull flesh for us,
how absurd would you think it, To please your selves in displeasing Him, if you but minded the bound of creation. But when there Are other two superadded, what we owe to the Son, for coming down in the likeness of sinful Flesh for us,
and what we owe to the Holy Ghost for quickening our spirits, and afterward for the resurection of our bodies, whose hearts would not these overcome and lead captive to his love and obedience.
and what we owe to the Holy Ghost for quickening our spirits, and afterwards for the resurrection of our bodies, whose hearts would not these overcome and led captive to his love and Obedience.
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WAS it not enough to contain men in obedience to God, the very essential bond of dependence upon God as the original and fountain of his beeing! and yet man hath cast away this cord from him,
WAS it not enough to contain men in Obedience to God, the very essential bound of dependence upon God as the original and fountain of his being! and yet man hath cast away this cord from him,
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if the Father did most eminently appear in the first, the Son is manifested in the second, and that is the work of the redemption of man, no lesse glorious then his first creation :
if the Father did most eminently appear in the First, the Son is manifested in the second, and that is the work of the redemption of man, no less glorious then his First creation:
all the rare inventions, and •ancied stories of men, come infinitly short of this: The light never saw Majestty so abased, and love so expressed, as in this matter:
all the rare Inventions, and •ancied stories of men, come infinitely short of this: The Light never saw Majestty so abased, and love so expressed, as in this matter:
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ye• these corruptible and material things come as far short of this •ansome, as an heap of dung is unproportioned to a masse of Gold, or heap of Jewels.
ye• these corruptible and material things come as Far short of this •ansome, as an heap of dung is unproportioned to a mass of Gold, or heap of Jewels.
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Now you that are thus bought, may ye not conclude, therefore we are debtters, and whereof? of our selves, for we, our persons, estates and all were sold,
Now you that Are thus bought, may you not conclude, Therefore we Are debtters, and whereof? of our selves, for we, our Persons, estates and all were sold,
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and all are bought with this price, therefo•• we are not our own, but the Lords, and therefore we ought to glorifie God in our bodies and spirits which are his, 1 Cor 6.20. Should we henceforth claim an interest and propriety in our selves? Should we have a will of our own? Should we serve our selves with our members? O how monstruous and absurd were that!
and all Are bought with this price, therefo•• we Are not our own, but the lords, and Therefore we ought to Glorify God in our bodies and spirits which Are his, 1 Cor 6.20. Should we henceforth claim an Interest and propriety in our selves? Should we have a will of our own? Should we serve our selves with our members? O how monstruous and absurd were that!
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Certainly, a godly heart cannot but account this execrable and detestable, henceforth to have any proper and peculiar will and pleasure and cannot but devout it self wholly to His will and pleasu•e,
Certainly, a godly heart cannot but account this execrable and detestable, henceforth to have any proper and peculiar will and pleasure and cannot but devout it self wholly to His will and pleasu•e,
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for whose pleasure all were first created, and who then redeemed us by the blood of His Son. I wish we could have this image of ingratitude alwayes observant to our eyes and minds when we are inticed with our lusts, to study our own satisfaction.
for whose pleasure all were First created, and who then redeemed us by the blood of His Son. I wish we could have this image of ingratitude always observant to our eyes and minds when we Are enticed with our Lustiest, to study our own satisfaction.
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we shall be yet more beholden to Him, when the walls of flesh are taken down, he will carry forth the soul into that glorious liberty of the sons of God;
we shall be yet more beholden to Him, when the walls of Flesh Are taken down, he will carry forth the soul into that glorious liberty of the Sons of God;
Now, my beloved, consider what all this tends to, mark the inference you should make from it, Therefore we are debters, debters indeed, under infinit obligations for infinit me•cies:
Now, my Beloved, Consider what all this tends to, mark the Inference you should make from it, Therefore we Are debtors, debtors indeed, under infinite obligations for infinite me•cies:
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and the tenor of our way and course, to the direction of the Spirit, to have our spirits led and enlightned by the Holy Spirit, and not to follow the indictment of our flesh and carnal minds.
and the tenor of our Way and course, to the direction of the Spirit, to have our spirits led and enlightened by the Holy Spirit, and not to follow the indictment of our Flesh and carnal minds.
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for truly there is a con•ormity and suitablenesse of some things to the very nature of man, that is beautiful, some things are decent and becomes it, other things are undecent and uncomely, unsuitable to the very reasonable beeing of man,
for truly there is a con•ormity and suitableness of Some things to the very nature of man, that is beautiful, Some things Are decent and becomes it, other things Are undecent and uncomely, unsuitable to the very reasonable being of man,
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Now indeed, there is nothing can be conceived more agreeable to the very constitution of mans nature then this, that the far better and more excellent part, should lead and command, and the baser and earthly part should obey and follow ;
Now indeed, there is nothing can be conceived more agreeable to the very constitution of men nature then this, that the Far better and more excellent part, should led and command, and the baser and earthly part should obey and follow;
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and certainly this wonderful attempering of his Laws unto the very natural exigence of the spirit of man, make the transgression of them so much the more hainous.
and Certainly this wondered attempering of his Laws unto the very natural exigence of the Spirit of man, make the Transgression of them so much the more heinous.
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Now, all these three forementioned bonds do joyntly bind on this Law upon man, in general, they oblidge strongly to subjection and obedience to the will of God;
Now, all these three forementioned bonds do jointly bind on this Law upon man, in general, they oblige strongly to subjection and Obedience to the will of God;
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our very creation speaks this forth, when God made man after his own Image, when he beautified the spirit of man with that divine similitude and likenesse, in that he breathed a spirit from Heaven,
our very creation speaks this forth, when God made man After his own Image, when he beautified the Spirit of man with that divine similitude and likeness, in that he breathed a Spirit from Heaven,
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as to enthrone it and impower it over us? that it were the vilest Anarchy, and most intole•able confusion and usurpation, to give it the power over u•,
as to enthrone it and empower it over us? that it were the Vilest Anarchy, and most intole•able confusion and usurpation, to give it the power over u•,
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and restored to the native dignity and preheminency, and so keep the body in subjection? And indeed Paul was so, 1 Cor. 9.27 I keep my body in subjection,
and restored to the native dignity and Preeminence, and so keep the body in subjection? And indeed Paul was so, 1 Cor. 9.27 I keep my body in subjection,
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Again, Christ hath put a bond upon us to this very same, he hath strengthned this obligation with a ne• cord, in that he gave his precious life a ransome for the souls of men, this was the principal thing he payed for (the body only being an accessory and appendix to the soul) for it is said, The redemption of the soul is precious,
Again, christ hath put a bound upon us to this very same, he hath strengthened this obligation with a ne• cord, in that he gave his precious life a ransom for the Souls of men, this was the principal thing he paid for (the body only being an accessory and appendix to the soul) for it is said, The redemption of the soul is precious,
and so infinit a p•ice must be given for the spirit of man, it declares the infinit worth and excellency of it above the body, and above all visible things:
and so infinite a p•ice must be given for the Spirit of man, it declares the infinite worth and excellency of it above the body, and above all visible things:
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and here indeed, the greatest confirmation that can be imagined, God hath valued it, he hath put the soul of man in the ballance, to find something equal in weight of dignity and worth,
and Here indeed, the greatest confirmation that can be imagined, God hath valued it, he hath put the soul of man in the balance, to find something equal in weight of dignity and worth,
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and when all that is in Heaven and Earth is put in the other scale, the soul is down-weight by far ▪ there is such distance, that there is no proportion;
and when all that is in Heaven and Earth is put in the other scale, the soul is down-weight by Far ▪ there is such distance, that there is no proportion;
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and thus in our redemption we have a visible demonstration (as it were) of the infinit obligation of this Law, not to live after that contemptible part, our flesh ▪ but to follow after the motions and directions of an enlightned spirit ;
and thus in our redemption we have a visible demonstration (as it were) of the infinite obligation of this Law, not to live After that contemptible part, our Flesh ▪ but to follow After the motions and directions of an enlightened Spirit;
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and all by nature a•e now inclined to do) but to be taken up wi•h the immortal preciou• Jewel that is within, how to have it 〈 ◊ 〉 and cleansed from all the filth, that sin and the flesh hath cast 〈 ◊ 〉;
and all by nature a•e now inclined to do) but to be taken up wi•h the immortal preciou• Jewel that is within, how to have it 〈 ◊ 〉 and cleansed from all the filth, that since and the Flesh hath cast 〈 ◊ 〉;
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If you in your practice and affecti•n 〈 ◊ 〉 the scales otherwise, and make the body and things of the body, •uppose the whole world down-weight in your affection and imagination, you have p•ainly cont•adicted the just measu•e of the Sanctuary,
If you in your practice and affecti•n 〈 ◊ 〉 the scales otherwise, and make the body and things of the body, •uppose the Whole world down-weight in your affection and imagination, you have p•ainly cont•adicted the just measu•e of the Sanctuary,
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Now, my beloved, con••der, if you owe so much to the flesh, whether or not it be so steadable and profitable unto you? and if you think it can give you a sufficient reward to compense all your pains in satisfying it, go on;
Now, my Beloved, con••der, if you owe so much to the Flesh, whither or not it be so steadable and profitable unto you? and if you think it can give you a sufficient reward to compense all your pains in satisfying it, go on;
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what fruit have you of all, but shame and vexation of conscience? and what can you expect but death, the last fruits of it? wha• then do you owe unto it? are you debters to its pleasure and satis••cti•n, which hath never done you good;
what fruit have you of all, but shame and vexation of conscience? and what can you expect but death, the last fruits of it? wha• then do you owe unto it? Are you debtors to its pleasure and satis••cti•n, which hath never done you good;
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though for the present it should be painful, to beat down your body. You are debters indeed, but you owe nothing to the flesh, but stripes and mortification.
though for the present it should be painful, to beatrice down your body. You Are debtors indeed, but you owe nothing to the Flesh, but stripes and mortification.
yet he hath chosen that way that is most suitable to his own wisdom, and most connatural to mans nature, To lay out before him the advantages and disadvantages,
yet he hath chosen that Way that is most suitable to his own Wisdom, and most connatural to men nature, To lay out before him the advantages and disadvantages,
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that this might not be in vain, he administers all the dispensation, of the Law and Gospel in a way suitable to that, by propounding such powerful motives as may incline and perswade the heart of man.
that this might not be in vain, he administers all the Dispensation, of the Law and Gospel in a Way suitable to that, by propounding such powerful motives as may incline and persuade the heart of man.
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he hedged him in on the one side by a promis• of life, on the other by a threatning of death: and these two are very rational restraint•, •uited to •he •oul of man,
he hedged him in on the one side by a promis• of life, on the other by a threatening of death: and these two Are very rational restraint•, •uited to •he •oul of man,
then they were added out of superabundance, but now out of necessity : then they were set about man to preserve him in his natural ••ame and in•linations,
then they were added out of superabundance, but now out of necessity: then they were Set about man to preserve him in his natural ••ame and in•linations,
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and therefore the Gospel abounds in va•ie•y of motives and inducement•, in greater variety o• far mo•e power•ul inducements then the Law. He•e is that gr•a• pe•swasi•n t•k•n f•om the infinit gain or l•sse of ••e ••ul of man, which is any thing be able to prevail, this must do, seing it is seconded wi•h some natural inclination in the soul of man to seek its own gain.
and Therefore the Gospel abounds in va•ie•y of motives and inducement•, in greater variety o• Far mo•e power•ul inducements then the Law. He•e is that gr•a• pe•swasi•n t•k•n f•om the infinite gain or l•sse of ••e ••ul of man, which is any thing be able to prevail, this must do, sing it is seconded wi•h Some natural inclination in the soul of man to seek its own gain.
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•et it was immediatly annexed to per•ect obedience, as a consequent •eward o• it, it was fi•stly p•omised unto compleat •ighteousnesse of mens persons ▪ But in the second covenant, firstly and principally li•e ete•nal, grace and glory is promised to Jesus Christ and his •eed, antecedent to any condition or qualification upon their part:
•et it was immediately annexed to per•ect Obedience, as a consequent •eward o• it, it was fi•stly p•omised unto complete •ighteousnesse of men's Persons ▪ But in the second Covenant, firstly and principally li•e ete•nal, grace and glory is promised to jesus christ and his •eed, antecedent to any condition or qualification upon their part:
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and then again, all the promises that run in way of condition, as he that believeth sh•ll not perish, &c. If ye walk after the Spirit ye shall live, these a•e all the consequent fruits of that absolute gracious disposition and resignation of grace and life to them whom Christ hath chosen;
and then again, all the promises that run in Way of condition, as he that Believeth sh•ll not perish, etc. If you walk After the Spirit you shall live, these a•e all the consequent fruits of that absolute gracious disposition and resignation of grace and life to them whom christ hath chosen;
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Besides that, by vertue of these absolute promises made to the seed of Christ, and Christs compleat performance of all conditions in their name, the promises of life are made to faith principally, which hath this peculiar vertue, To cary forth the soul to anothers righteousnesse and sufficiency,
Beside that, by virtue of these absolute promises made to the seed of christ, and Christ complete performance of all conditions in their name, the promises of life Are made to faith principally, which hath this peculiar virtue, To carry forth the soul to another's righteousness and sufficiency,
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and in the next place, to holy walking, though mixed with many infirmities, which promise in the first covenant was only annexed to perfect and absolute obedience.
and in the next place, to holy walking, though mixed with many infirmities, which promise in the First Covenant was only annexed to perfect and absolute Obedience.
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You heard in the preceeding vers. a strong inducement taken from the bond debt and duty we owe to the Spirit, to walk after it, and the want of all obligation to the flesh.
You herd in the preceding vers. a strong inducement taken from the bound debt and duty we owe to the Spirit, to walk After it, and the want of all obligation to the Flesh.
Now, if honesty and duty will not suffi•e to perswade you, as you know in other things it would do with any honest man, plain equity is a sufficient bond to him;
Now, if honesty and duty will not suffi•e to persuade you, as you know in other things it would do with any honest man, plain equity is a sufficient bound to him;
but the end of it will be bitter as death, ampl•ctitur ut strangulet, the flesh imbraces you that it may strangle you, and so if you knew all well, you would not think you owed it any thing but enmity and hatred and mortification. If your duty will not move you, let the love of your selves and your souls perswade you,
but the end of it will be bitter as death, ampl•ctitur ut strangulet, the Flesh embraces you that it may strangle you, and so if you knew all well, you would not think you owed it any thing but enmity and hatred and mortification. If your duty will not move you, let the love of your selves and your Souls persuade you,
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Every way you choose to fulfill the lusts of your flesh, and to make provision for it, neglecting the eternal welfare of your souls, certainly it shall prove to you the tree of the knowledge of good and evil, it shall be as the forbidden fruit, which in stead of performing that was promised, will bring forth death, the eternal separation of the soul from God.
Every Way you choose to fulfil the Lustiest of your Flesh, and to make provision for it, neglecting the Eternal welfare of your Souls, Certainly it shall prove to you the tree of the knowledge of good and evil, it shall be as the forbidden fruit, which in stead of performing that was promised, will bring forth death, the Eternal separation of the soul from God.
Albeit they have been known and found to be the notablest and grossest deceivers, and every man after he hath spent his dayes in pursuit and labour for them, he is constrained to acknowledge at length,
Albeit they have been known and found to be the notablest and Grossest deceivers, and every man After he hath spent his days in pursuit and labour for them, he is constrained to acknowledge At length,
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Know then and consider, beloved in the Lord, that you shall reap no other thing of all your labours and endeavours after the flesh, all your toyling and perplexing cares, all your excessive pains in the making provision for your lusts,
Know then and Consider, Beloved in the Lord, that you shall reap no other thing of all your labours and endeavours After the Flesh, all your toiling and perplexing Cares, all your excessive pains in the making provision for your Lustiest,
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it is the everlasting destruction of the soul from the presence of God, and the glory of his power• it is the falling of that infinit weight of the wrath of the Lamb upon you, in respect of which, mountains and hills will be thought light,
it is the everlasting destruction of the soul from the presence of God, and the glory of his power• it is the falling of that infinite weight of the wrath of the Lamb upon you, in respect of which, Mountains and hills will be Thought Light,
for truly upon a j•st reckoning, it will be found that the anxiety and grief and bitte•n•sse that is inte•mingled with all earthly delights, •wallows up the sweetnesse of them) yet it will but carry you down ere you be aware, into the Se• o• de•th and destruction, as the fish that swim and sport for a while in Iordan, are carried down into the dead Sea of Sodom, where they a•e presently suffocated and extinguished;
for truly upon a j•st reckoning, it will be found that the anxiety and grief and bitte•n•sse that is inte•mingled with all earthly delights, •wallows up the sweetness of them) yet it will but carry you down ere you be aware, into the Se• o• de•th and destruction, as the Fish that swim and sport for a while in Iordan, Are carried down into the dead Sea of Sodom, where they a•e presently suffocated and extinguished;
then nature it self would teach you the Law of self-defence, To kill ere you be killed, to kill sin e•e it kill you, to mortifie the deeds and lusts of the body, which abo•nd among you,
then nature it self would teach you the Law of self-defence, To kill ere you be killed, to kill since e•e it kill you, to mortify the Deeds and Lustiest of the body, which abo•nd among you,
ce•tainly if you we•e but a little a•quainted with the sweetnesse of this life, and goodnesse of your God, you would find the power of the former a•gumen• à debito, from debt and duty, upon your spirit:
ce•tainly if you we•e but a little a•quainted with the sweetness of this life, and Goodness of your God, you would find the power of the former a•gumen• à Debito, from debt and duty, upon your Spirit:
yet the consideration of the real dignity he is advanced unto, and priviledge he hath received, will raise up the spirit to great and high attempts, and to sustain great labours:
yet the consideration of the real dignity he is advanced unto, and privilege he hath received, will raise up the Spirit to great and high attempts, and to sustain great labours:
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It is a Circumcision of the foreskin of the heart, and you know how it disabled a whole City, Gen. 34. and how it enraged the heart of a tender mother, Exod. 4 26. It is the incision or cutting off a member,
It is a Circumcision of the foreskin of the heart, and you know how it disabled a Whole city, Gen. 34. and how it enraged the heart of a tender mother, Exod 4 26. It is the incision or cutting off a member,
and to half this work, or to be remiss and negligent in it, is •s foolish and unwise as for a child to stay long in the place of breaking forth, as the Lord complains of Ephraim, Hos. 13.13. He is an unwise son, for he should not stay long in the place of breaking forth of children.
and to half this work, or to be remiss and negligent in it, is •s foolish and unwise as for a child to stay long in the place of breaking forth, as the Lord complains of Ephraim, Hos. 13.13. He is an unwise son, for he should not stay long in the place of breaking forth of children.
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Then this businesse is called Mortification, as the word is here, and Col. 3.5. which imports a higher degree of pain, for the agonies of death are terrible;
Then this business is called Mortification, as the word is Here, and Col. 3.5. which imports a higher degree of pain, for the agonies of death Are terrible;
Now indeed, that which makes the forsaking of sin so grievous to flesh and blood, is, the engagements of the soul to it, the onenesse that is between it and our natures, as they are now fallen:
Now indeed, that which makes the forsaking of since so grievous to Flesh and blood, is, the engagements of the soul to it, the oneness that is between it and our nature's, as they Are now fallen:
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And truly as the Kingdom of Heaven suffers violence, so we must offer violence to our selves, to our lusts and inclinations, who are almost our selves:
And truly as the Kingdom of Heaven suffers violence, so we must offer violence to our selves, to our Lustiest and inclinations, who Are almost our selves:
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And if ye would be truly Christians, this must be your businesse and imployment, to cut off these things that are dearest unto you, to cast out the very idols your hearts sacrifice unto:
And if you would be truly Christians, this must be your business and employment, to Cut off these things that Are dearest unto you, to cast out the very Idols your hearts sacrifice unto:
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Truly, my beloved, this will be a dead businesse if you be not animated and quickned by these considerations, that Christ died to sin and lived to God,
Truly, my Beloved, this will be a dead business if you be not animated and quickened by these considerations, that christ died to since and lived to God,
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and that in this He was a publick person representing you, that so you may conclude with Paul, I am crucified with Christ, Gal. 2.20. We are buried with him by baptism into his death, Rom. 6.4. Consider that mystical union with Christ crucified, and life shall spring out of his crosse, out of his grave to kill sin in you.
and that in this He was a public person representing you, that so you may conclude with Paul, I am Crucified with christ, Gal. 2.20. We Are buried with him by Baptism into his death, Rom. 6.4. Consider that mystical Union with christ Crucified, and life shall spring out of his cross, out of his grave to kill since in you.
And then con•ider and look round about to the strong helper you have, the Spirit, If ye through the Spirit mortifie, &c. Stronger is he that is in you,
And then con•ider and look round about to the strong helper you have, the Spirit, If you through the Spirit mortify, etc. Stronger is he that is in you,
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and there is one engaged in the warfare with us, who will never leave us nor forsake us, who of set purpose withdraweth his help now and then, to discover our weaknesse to us, that we may cleave the faster to Him, who never letteth sin get any power,
and there is one engaged in the warfare with us, who will never leave us nor forsake us, who of Set purpose withdraweth his help now and then, to discover our weakness to us, that we may cleave the faster to Him, who never lets since get any power,
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Truly, not only the sense of our own imperfection, of our folly and ignorance in these things that belong to life, should make us willing to yeeld ourselves over to the Spirit of God,
Truly, not only the sense of our own imperfection, of our folly and ignorance in these things that belong to life, should make us willing to yield ourselves over to the Spirit of God,
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O! it were a great point of wisdom, thus to know our ignorance and folly, and this is the great qualification of Christs Disciples, simple as children, as little children,
OH! it were a great point of Wisdom, thus to know our ignorance and folly, and this is the great qualification of Christ Disciples, simple as children, as little children,
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and hath hardly escaped perishing and falling head-long in the Pit, this disposes the soul to • willing resignation of it self, to one wiser and powerfuller, the Spirit of God ;
and hath hardly escaped perishing and falling headlong in the Pit, this disposes the soul to • willing resignation of it self, to one Wiser and powerfuller, the Spirit of God;
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Certainly, many Christians are guilty in this, and prejudge themselves of the present com•ort and benefite of this inward anointing, that teacheth all thing•,
Certainly, many Christians Are guilty in this, and prejudge themselves of the present com•ort and benefit of this inward anointing, that Teaches all thing•,
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they drive slowly, and takes very much pressure and perswasion to any duty, whereas we should accustom our selves to willing and ready obedience upon the least signification of his mind:
they drive slowly, and Takes very much pressure and persuasion to any duty, whereas we should accustom our selves to willing and ready Obedience upon the least signification of his mind:
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Now, my beloved, if you have in your desires and affections resigned your selves over to the guidance of this Spirit, •nd this be your real and sincere endeavour to follow it,
Now, my Beloved, if you have in your Desires and affections resigned your selves over to the guidance of this Spirit, •nd this be your real and sincere endeavour to follow it,
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and the law of your mind? and is the•e not some chain fastened about your heart, which maketh it out-strip the practice, by desires and affections? you are the Sons of God, that is truly the greatest dignity,
and the law of your mind? and is the•e not Some chain fastened about your heart, which makes it outstrip the practice, by Desires and affections? you Are the Sons of God, that is truly the greatest dignity,
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to be called the Son o• a Gentle-man, of a Noble-•an, of a K•ng, how much do the son• •f ••en pride th•mselves in it? But truly, th•t putteth no intrinsick dignity in the persons themselves, it is a miserable poverty to borrow praise fro• another,
to be called the Son o• a Gentleman, of a Noble-•an, of a K•ng, how much do the son• •f ••en pride th•mselves in it? But truly, th•t putteth no intrinsic dignity in the Persons themselves, it is a miserable poverty to borrow praise fro• Another,
and generally they are inclined to imitate the customs and carriage of their parents, so that they sometimes may be accounted the very living images of such persons,
and generally they Are inclined to imitate the customs and carriage of their Parents, so that they sometime may be accounted the very living Images of such Persons,
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and it becometh their great study and endeavour to observe all the dispositions and carriage of their Heavenly Father, which are so honourable and high,
and it Becometh their great study and endeavour to observe all the dispositions and carriage of their Heavenly Father, which Are so honourable and high,
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Therefore our Lord •xhorts us, and taketh a domestick example, and familiar patern to perswade us the more by, Be ye perfect as your heavenly Father is perfect, Matth. 5.48.
Therefore our Lord •xhorts us, and Takes a domestic Exampl, and familiar pattern to persuade us the more by, Be you perfect as your heavenly Father is perfect, Matthew 5.48.
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And there is one perfection he especially recommends for our imitation, mercifulnesse and compassion towards men, opposed to the violence, fury, and implacablen•sse, to the oppression and revenge, and hatred that abounds among men, Luk. 6.36.
And there is one perfection he especially recommends for our imitation, mercifulness and compassion towards men, opposed to the violence, fury, and implacablen•sse, to the oppression and revenge, and hatred that abounds among men, Luk. 6.36.
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Now, because God is high as Heaven, and his way and thoughts and dispositions are infinitly above us, the pattern seems to be so far out of sight, that it is given over as desperat by many to attempt any conformity to it;
Now, Because God is high as Heaven, and his Way and thoughts and dispositions Are infinitely above us, the pattern seems to be so Far out of sighed, that it is given over as desperate by many to attempt any conformity to it;
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its a higher word then if a man could deduce his genealogy from an interrupted line of a thousand Kings and Princes, there is more honour, true honour in it,
its a higher word then if a man could deduce his genealogy from an interrupted line of a thousand Kings and Princes, there is more honour, true honour in it,
but consider, that as many as are the Sons of God, are led by the Spirit of God, they have gotten a new leader and guider, other then their own fancy or humour, which once they followed in the ignorance of their hearts.
but Consider, that as many as Are the Sons of God, Are led by the Spirit of God, they have got a new leader and guider, other then their own fancy or humour, which once they followed in the ignorance of their hearts.
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It is lamentable to conceive how the most part of us are acted, and driven, and carried head-long, rather then gently led, by our own carnal and corrupt inclinations;
It is lamentable to conceive how the most part of us Are acted, and driven, and carried headlong, rather then gently led, by our own carnal and corrupt inclinations;
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men pretending to Christianity, yet hurried away with every self-pleasing object, as if they were not Masters of themselves, furiously agitated by violent lusts, miscarried continually against the very dictates of their own reason and conscience.
men pretending to Christianity, yet hurried away with every self-pleasing Object, as if they were not Masters of themselves, furiously agitated by violent Lustiest, miscarried continually against the very dictates of their own reason and conscience.
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And I fear there i• too much of these, even in those who have more reason to assume this honourable title of Son ship. I know not how we are exceedingly addicted to self-pleasing in everything, whatsoever our •ancy or inclination suggest, to us, that we must do without more bands,
And I Fear there i• too much of these, even in those who have more reason to assume this honourable title of Son ship. I know not how we Are exceedingly addicted to self-pleasing in everything, whatsoever our •ancy or inclination suggest, to us, that we must do without more bans,
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and give over the conduct o• our hearts and wayes to the Spirit of our Father, whom we may be perswaded of, that he will lead us in the wayes of pleasantnesse and peace.
and give over the conduct o• our hearts and ways to the Spirit of our Father, whom we may be persuaded of, that he will led us in the ways of pleasantness and peace.
therefore he hath reason to expresse it thus, ye have not received the Spirit of bondage again to fear, &c. But there are other operations of the Spirit, which are chiefly intended,
Therefore he hath reason to express it thus, you have not received the Spirit of bondage again to Fear, etc. But there Are other operations of the Spirit, which Are chiefly intended,
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and from these he is called the Spirit of Adoption, and the Spirit of Intercession. The Spirit of Adoption, not only in regard of that witness-bearing and testification to our consciences of Gods love and •avour,
and from these he is called the Spirit of Adoption, and the Spirit of Intercession. The Spirit of Adoption, not only in regard of that Witnessbearing and testification to our Consciences of God's love and •avour,
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and our interest in it, as in the next vers. but also in regard of that child-like disposition of reverence and love and respect that he begets in our hearts towards God, as our Father:
and our Interest in it, as in the next vers. but also in regard of that childlike disposition of Reverence and love and respect that he begets in our hearts towards God, as our Father:
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and •rom both these flowes this next working, •rying, Abba, Father, aiding and assisting us in presen•ing our necessities to our Father, making this the continued vent of the heart in all extremitie•, to pour out all that burthens us in our Fathers bosom:
and •rom both these flows this next working, •rying, Abba, Father, aiding and assisting us in presen•ing our necessities to our Father, making this the continued vent of the heart in all extremitie•, to pour out all that burdens us in our Father's bosom:
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and this, though in it self it be neither so pleasant nor excellent, as to make it come under the notion of any gift from God, it having rather the nature of a torment and punishment,
and this, though in it self it be neither so pleasant nor excellent, as to make it come under the notion of any gift from God, it having rather the nature of a torment and punishment,
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yet, hath made it beautiful and seasonable in its use and end, because he makes it to usher-in the pleasant and refreshing sight of a Saviour, and the report of Gods love to the World in Him.
yet, hath made it beautiful and seasonable in its use and end, Because he makes it to usher-in the pleasant and refreshing sighed of a Saviour, and the report of God's love to the World in Him.
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and bound in the setters of their own lusts, which are as the chains that are put about malefactors before they go to prison, He that commits sin, is a servant of sin, Joh. 8.34.
and bound in the setters of their own Lustiest, which Are as the chains that Are put about malefactors before they go to prison, He that commits since, is a servant of since, John 8.34.
and how they are concluded under the most heavy and weighty sentence that ever was pronounced, The curse and wrath of the everliving God, that there is no way to flie from it,
and how they Are concluded under the most heavy and weighty sentence that ever was pronounced, The curse and wrath of the everliving God, that there is no Way to fly from it,
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Such a serious representation will make the s•outest and proudest heart to fall down, and •aint for •ear of that infinit intollerable weight of deserved wrath,
Such a serious representation will make the s•outest and proudest heart to fallen down, and •aint for •ear of that infinite intolerable weight of deserved wrath,
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then its invironed about with bitter accusations, with dreadful challenges, then the Law of God arrests and confines the soul within the bounds of its own accusing Conscience;
then its environed about with bitter accusations, with dreadful challenges, then the Law of God arrests and confines the soul within the bounds of its own accusing Conscience;
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but where there is infinit cause of •ear, and when it is possible that fear may introduce faith, and be the forerunner o• these glad tidings that will compose the soul:
but where there is infinite cause of •ear, and when it is possible that Fear may introduce faith, and be the forerunner o• these glad tidings that will compose the soul:
We desi•e only you may know what bondage you are really into, whether it be observed or not, that you may fear, lest you be enthralled in the chains o• everlasting da•knesse,
We desi•e only you may know what bondage you Are really into, whither it be observed or not, that you may Fear, lest you be enthralled in the chains o• everlasting da•knesse,
W•at a vain and empty sound is the Gospel of liberty by a Redeemer, to the most pa•t who do not feel their bondage? Who believes its report, or care, much for it? because it is necessity that casts a beauty and lust•e upon it,
W•at a vain and empty found is the Gospel of liberty by a Redeemer, to the most pa•t who do not feel their bondage? Who believes its report, or care, much for it? Because it is necessity that Cast a beauty and lust•e upon it,
Do not dwell upon that, as if it were the ultimat or last work, but know that you are called in this rational way to come out of your selves into this glorious liberty of the sons of God, purchased by Christ, an• revealed in the Gospel.
Do not dwell upon that, as if it were the ultimate or last work, but know that you Are called in this rational Way to come out of your selves into this glorious liberty of the Sons of God, purchased by christ, an• revealed in the Gospel.
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THE li•e o• Christianity, take it in it self, it is the most pleasant and joyful life that can be, exempted from these fears and cares, these sorrows and anxieties, that all other lives are subj•ct unto;
THE li•e o• Christianity, take it in it self, it is the most pleasant and joyful life that can be, exempted from these fears and Cares, these sorrows and anxieties, that all other lives Are subj•ct unto;
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how many dismall representations of sin and wrath, in the souls of some Christians, which keep them in much thraldom? at least, who is it that is not once,
how many dismal representations of since and wrath, in the Souls of Some Christians, which keep them in much thraldom? At least, who is it that is not once,
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and often, brought in bondage a•ter conversion, and made to apprehend fea•fully their own estate, who hath such constant uninterrup•ed peace and joy in the holy Ghost,
and often, brought in bondage a•ter conversion, and made to apprehend fea•fully their own estate, who hath such constant uninterrup•ed peace and joy in the holy Ghost,
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yet not withstanding of all this w• must vindicat Christianity it self, and not impute these things unto it, which are the infirmities and faults of the followers of it, who do not improve it unto such an use,
yet not withstanding of all this w• must Vindicates Christianity it self, and not impute these things unto it, which Are the infirmities and Faults of the followers of it, who do not improve it unto such an use,
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and that we have received the Spirit, not to put us in bondage again to fear, but rather to seal to our hearts that love of God which may not only expell fear, but bring in joy.
and that we have received the Spirit, not to put us in bondage again to Fear, but rather to seal to our hearts that love of God which may not only expel Fear, but bring in joy.
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and composed by his word of promise, may enjoy that constant rest and tranquility, as not to be enthralled ag••n to your old fears and terrours, I would advise and recommend to you these two things;
and composed by his word of promise, may enjoy that constant rest and tranquillity, as not to be enthralled ag••n to your old fears and terrors, I would Advice and recommend to you these two things;
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be much in the serious apprehension of the Gospel, and certainly your doubts and feares would evainish, at one puff of such a rooted and established meditation.
be much in the serious apprehension of the Gospel, and Certainly your doubts and fears would evainish, At one puff of such a rooted and established meditation.
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you would study so to walk, as you may not cast dirt upon it, or open any gap in the conscience for the re-entry of these hellish-like fears, and dread•ul apprehensions of God.
you would study so to walk, as you may not cast dirt upon it, or open any gap in the conscience for the reentry of these hellish-like fears, and dread•ul apprehensions of God.
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and its most suitable that the soul that cares not to be in bondage to sinful lusts, should by the righteousnesse of God, tempered with love and wisdom, be brought under the bondage he would not, that is, o• •ear and terrour;
and its most suitable that the soul that Cares not to be in bondage to sinful Lustiest, should by the righteousness of God, tempered with love and Wisdom, be brought under the bondage he would not, that is, o• •ear and terror;
but I choose rather to hold forth the simple and naked truth for your edification, then put you upon, or intertain you in such needlesse janglings and contentions.
but I choose rather to hold forth the simple and naked truth for your edification, then put you upon, or entertain you in such needless janglings and contentions.
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Now, the great gi•t, and large allowance of our Father, is expressed in the next words, but ye have received the Spirit of Adoption, &c. Which Spirit of Adoption is a Spirit of Intercession, to make us cry to God as our Father.
Now, the great gi•t, and large allowance of our Father, is expressed in the next words, but you have received the Spirit of Adoption, etc. Which Spirit of Adoption is a Spirit of Intercession, to make us cry to God as our Father.
accursed rebels, expecting nothing but present death, sinners arraigned and sentenced be•ore his Tribunal, and already tasting Hell in their Consciences,
accursed rebels, expecting nothing but present death, Sinners arraigned and sentenced be•ore his Tribunal, and already tasting Hell in their Consciences,
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to be taken from the Gibbit, to be Crowned, that is the great my•tery of wisdom and grace revealed in the Gospel, the proclaiming whereof will be the joynt labour of all the innumerable companies above for all eternity.
to be taken from the Gibbet, to be Crowned, that is the great my•tery of Wisdom and grace revealed in the Gospel, the proclaiming whereof will be the joint labour of all the innumerable companies above for all eternity.
Now if you ask how this est•te is attainable, Himself tells us, Iohn. 1.12. As many as believed or received him, to them he gave the priviledge to be the Sons of God.
Now if you ask how this est•te is attainable, Himself tells us, John. 1.12. As many as believed or received him, to them he gave the privilege to be the Sons of God.
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and there•ore God hath proclaimed in the Gospel not only an immunity and freedom from wrath, to all that in the sense of their own misery, cordially receive him, as he is offered;
and there•ore God hath proclaimed in the Gospel not only an immunity and freedom from wrath, to all that in the sense of their own misery, cordially receive him, as he is offered;
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but the unspeakable priviledge of Sonship and Adoption for his sake who became our elder brother, Gal. 4.4, 5. Men that want children use to supply their want by adopting some beloved friend in the place of a son:
but the unspeakable privilege of Sonship and Adoption for his sake who became our elder brother, Gal. 4.4, 5. Men that want children use to supply their want by adopting Some Beloved friend in the place of a son:
and brightnesse of his glory, in whom he delighted •rom eternity, strange, I say, that he should in a manner losse and give away his only begotten Son, that he might by his means adopt others, poor despicable creatures,
and brightness of his glory, in whom he delighted •rom eternity, strange, I say, that he should in a manner loss and give away his only begotten Son, that he might by his means adopt Others, poor despicable creatures,
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This is the way God sent his Son, made of a woman, under the Law, that we might re•eive the adoption of sons, Gal. 4.5. The House of Heaven marries with the Earth, with them who have their foundation in the dust;
This is the Way God sent his Son, made of a woman, under the Law, that we might re•eive the adoption of Sons, Gal. 4.5. The House of Heaven Marries with the Earth, with them who have their Foundation in the dust;
whoever, in the apprehension of their own enmity and distance •rom God, receive Christ Jesus, offered as the peace, the bond of union between the two Families of Heaven and earth, that were at an infinit odds and distance, whoever (I say) believes thus in him,
whoever, in the apprehension of their own enmity and distance •rom God, receive christ jesus, offered as the peace, the bound of Union between the two Families of Heaven and earth, that were At an infinite odds and distance, whoever (I say) believes thus in him,
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but if you believe in God, then you are oblidged by that prosession to abate •rom the supe•fluous tormenting thoughtfulnesse, that is good •or nothing,
but if you believe in God, then you Are obliged by that procession to abate •rom the supe•fluous tormenting thoughtfulness, that is good •or nothing,
But as the Lord is higher then all, and this priviledge to be His son or child is the greatest dignity imaginable, •o this gi•t of his Spirit suits the greatnesse and glory and love of our Father. It is a Fathers gift indeed, a gift suitable to our heavenly Father. If a father that is •ender of the education of his child,
But as the Lord is higher then all, and this privilege to be His son or child is the greatest dignity imaginable, •o this gi•t of his Spirit suits the greatness and glory and love of our Father. It is a Father's gift indeed, a gift suitable to our heavenly Father. If a father that is •ender of the education of his child,
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and if men could leave it, as they do their inheritance to their children, certainly a wise and religious parent would first make over • disposition of that to his children,
and if men could leave it, as they do their inheritance to their children, Certainly a wise and religious parent would First make over • disposition of that to his children,
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Now, the working o• this Spirit of Adoption, I conceive to be threefold, beside that of Intercession, expressed in the vers. The first work of the Spirit of Adoption, that wherein a Fathers affection seems to break first from under ground, is, •he revealing to the heart, the love and mercy of God to sinners.
Now, the working o• this Spirit of Adoption, I conceive to be threefold, beside that of Intercession, expressed in the vers. The First work of the Spirit of Adoption, that wherein a Father's affection seems to break First from under ground, is, •he revealing to the heart, the love and mercy of God to Sinners.
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But herein the Spirit of Adoption first appears from under the cloud of •ear, and this is the first opening o• the prison of bondage, wherein a soul was shut,
But herein the Spirit of Adoption First appears from under the cloud of •ear, and this is the First opening o• the prison of bondage, wherein a soul was shut,
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when such a word as this comes into the soul, and is received with some gladnesse, God so loved the world, that he gave his Son, &c. This is a true and faithful saying, &c. Come ye that labour and weary,
when such a word as this comes into the soul, and is received with Some gladness, God so loved the world, that he gave his Son, etc. This is a true and faithful saying, etc. Come you that labour and weary,
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When a soul is made to hear the g•ad tidings of liberty preached to captives, of ligh• to the blind, of joy to the heavy in spirit, of life to the dead;
When a soul is made to hear the g•ad tidings of liberty preached to captives, of ligh• to the blind, of joy to the heavy in Spirit, of life to the dead;
though he cannot come that length as to see his own p••ticular interest, yet the very receiving affectionatly and greedily such a general report as good and true, gives some ease and relaxation to the heart.
though he cannot come that length as to see his own p••ticular Interest, yet the very receiving affectionately and greedily such a general report as good and true, gives Some ease and relaxation to the heart.
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but to see it, and espy more then a possibility, even great probability, though he cannot reach a certainty, •hat will be as the breaking open of a window of light in a dark dungeon, it will be as the taking off o• some of the hardest fetters,
but to see it, and espy more then a possibility, even great probability, though he cannot reach a certainty, •hat will be as the breaking open of a window of Light in a dark dungeon, it will be as the taking off o• Some of the Hardest fetters,
Now this is the great office of the Spirit of the Father, to beget in us good thoughts of Him, to incline us to charitable and favourable construction of Him,
Now this is the great office of the Spirit of the Father, to beget in us good thoughts of Him, to incline us to charitable and favourable construction of Him,
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and so to convince a soul of righteousnesse, Joh. 18. that there is a way of justifying a sinner and ungodly person, without wrong to Gods righteousnesse;
and so to convince a soul of righteousness, John 18. that there is a Way of justifying a sinner and ungodly person, without wrong to God's righteousness;
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after that, particular application is more easie, of which I shall not speak now, because occasion will be given in the next vers. about the Spirits witnessing with our spirits, which is another of the Spirits workings:
After that, particular application is more easy, of which I shall not speak now, Because occasion will be given in the next vers. about the Spirits witnessing with our spirits, which is Another of the Spirits workings:
but the common principles of the Gospel are not really, and so seriously apprehended, because many souls do not put to their seal to witnesse to the promises and truth o• it;
but the Common principles of the Gospel Are not really, and so seriously apprehended, Because many Souls do not put to their seal to witness to the promises and truth o• it;
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It is certainly a preposterous way S•tan puts souls upon, first, to get such a testimony from the Spirit, before they labour to get such a testimony to Christ, and eccho or answer in their hearts to his word: this way it seems shortest ;
It is Certainly a preposterous Way S•tan puts Souls upon, First, to get such a testimony from the Spirit, before they labour to get such a testimony to christ, and echo or answer in their hearts to his word: this Way it seems Shortest;
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so the next is, to beget a suitable disposition in our hearts towards God as a Father: The first apprehends his love, the next reflects it back again with the heart of a sinner to Him:
so the next is, to beget a suitable disposition in our hearts towards God as a Father: The First apprehends his love, the next reflects it back again with the heart of a sinner to Him:
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•or these are the only fitting qualifications of Children, such a reverent respective observance of our Heavenly Father, such affectionat and humble carriage towards him,
•or these Are the only fitting qualifications of Children, such a reverend respective observance of our Heavenly Father, such affectionate and humble carriage towards him,
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and this inward disposition ingraven on the heart, will be the principle of willing and ready obedience, it will in some measure be our meat and drink to do our Fathers will ;
and this inward disposition engraven on the heart, will be the principle of willing and ready Obedience, it will in Some measure be our meat and drink to do our Father's will;
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AS there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinne•s, such as to make them the sons of God, who were the children of the Devil;
AS there is a Light of grace in bestowing such incomparably high dignities and excellent Gifts on poor sinne•s, such as to make them the Sons of God, who were the children of the devil;
Our present condition is so unlike such a state and dignity, and our enjoyments so unsuitable to our rights and p•iviledges, that it would not appear by the mean, low,
Our present condition is so unlike such a state and dignity, and our enjoyments so unsuitable to our rights and p•iviledges, that it would not appear by the mean, low,
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and oftentimes more gloriously in the theatre of mens weaknesse, infirmities and wants, then they could appear in the absolute and total exemption of his children from necessities:
and oftentimes more gloriously in the theatre of men's weakness, infirmities and Wants, then they could appear in the absolute and total exemption of his children from necessities:
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There•ore he hath chosen this way as most fit for the advancing his glory, and mo•t suitable for our comfort and edification, to give us but little in hand,
There•ore he hath chosen this Way as most fit for the advancing his glory, and mo•t suitable for our Comfort and edification, to give us but little in hand,
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•o that this way of narrow and hard dispensation, that at first seems contrary to the love and bounty and riches of our Father, in the perfect view of it, appears to be the only way to perpetuat our communion with Him,
•o that this Way of narrow and hard Dispensation, that At First seems contrary to the love and bounty and riches of our Father, in the perfect view of it, appears to be the only Way to perpetuate our communion with Him,
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and represent them to Him, and it is fit they should be from hand to mouth, as you say, that they may know and acknowledge their dependance on their Father.
and represent them to Him, and it is fit they should be from hand to Mouth, as you say, that they may know and acknowledge their dependence on their Father.
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if it be not sent away too full of self-conceit. This is the most natural breathing of a child of God in this world, it is the most proper acting of his new life,
if it be not sent away too full of self-conceit. This is the most natural breathing of a child of God in this world, it is the most proper acting of his new life,
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this is the Pulse of a Christian, that goeth continually, and there is much advantage to the continuity and interruptednesse of the motion, from the infinitenesse and inexhaustednesse of our needs in this life,
this is the Pulse of a Christian, that Goes continually, and there is much advantage to the continuity and interruptednesse of the motion, from the infiniteness and Inexhaustibleness of our needs in this life,
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When he speaks of a donation or priviledge, he applies to the meanest, to shew that the lowest and most despised creature is not in any incapacity to receive the greatest gifts of God;
When he speaks of a donation or privilege, he Applies to the Meanest, to show that the lowest and most despised creature is not in any incapacity to receive the greatest Gifts of God;
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and then when he mentions the working of that Spirit in way of intercession, because it imports necessity and want, he cares not to commit some incongruity in the Language, by changing the Person, that he may teach us, that weaknesse, infirmities,
and then when he mentions the working of that Spirit in Way of Intercession, Because it imports necessity and want, he Cares not to commit Some incongruity in the Language, by changing the Person, that he may teach us, that weakness, infirmities,
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Nay, the growth and increase of grace, is so far from exempting men from, or setting them above this duty of constant supplication, that by the contrary, this is the just measure of their growth and altitude in grace:
Nay, the growth and increase of grace, is so Far from exempting men from, or setting them above this duty of constant supplication, that by the contrary, this is the just measure of their growth and altitude in grace:
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It is certain that contraries do discover one another, and the more the one be increased, that is, not only the more incompatible and inconsistent with the other,
It is certain that contraries do discover one Another, and the more the one be increased, that is, not only the more incompatible and inconsistent with the other,
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we are strangers to the soul and life of these things, which consists in the holy behavior and deportment of our Spirits, before the Father of Spirits.
we Are Strangers to the soul and life of these things, which consists in the holy behaviour and deportment of our Spirits, before the Father of Spirits.
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These words give some ground to speak of some special qualifications of prayer, and the chief principle of it. The chief principle and original of prayer, is, the Spirit of adoption received into the heart:
These words give Some ground to speak of Some special qualifications of prayer, and the chief principle of it. The chief principle and original of prayer, is, the Spirit of adoption received into the heart:
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It is a businesse of a higher nature, then can be taught by precepts, or learned by custome and education• there is a general mistake among men, that the gift of prayer is attained by learning,
It is a business of a higher nature, then can be taught by Precepts, or learned by custom and education• there is a general mistake among men, that the gift of prayer is attained by learning,
some through custom of hearing and using it, attain to a habit of expressing themselves readily in it, it may be to the satisfaction of others, but alas!
Some through custom of hearing and using it, attain to a habit of expressing themselves readily in it, it may be to the satisfaction of Others, but alas!
many of you cannot be induced to pray in your family, (and I fear little or none in secret, which is indeed a more serious work) because you have not been used,
many of you cannot be induced to pray in your family, (and I Fear little or none in secret, which is indeed a more serious work) Because you have not been used,
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Know what is in the inevitable sequel of your own confessions. But I haste to the qualifications of this divine work, fervencie, reverence, and confidence ;
Know what is in the inevitable sequel of your own confessions. But I haste to the qualifications of this divine work, fervency, Reverence, and confidence;
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and because these things whereabout we do thus earnestly contend, have some interest or coherance with Religion, we not only excuse but approve our vehemency.
and Because these things whereabout we do thus earnestly contend, have Some Interest or coherance with Religion, we not only excuse but approve our vehemency.
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we can scarce hear any whisper in our hearts, and how shall he hear us? Certainly, it is not the extension of the voice pleaseth Him, it is the cry of the heart that is sweet harmony in his ears;
we can scarce hear any whisper in our hearts, and how shall he hear us? Certainly, it is not the extension of the voice Pleases Him, it is the cry of the heart that is sweet harmony in his ears;
and hath all the darknesse of it as light before him, how can you think that such a spirit can be pleased with lip-cryes? how can he endure such deceit and •alshood, (who hath so perfect a contrariety with all false appearances) that your heart should lye so dead and flatt before him,
and hath all the darkness of it as Light before him, how can you think that such a Spirit can be pleased with lip-cryes? how can he endure such deceit and •alshood, (who hath so perfect a contrariety with all false appearances) that your heart should lie so dead and flat before him,
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and truly, prayer would do well to be made out of a beaten and bruised heart and contrite spirit, a spirit truly sensible of its own unworthinesse and wants:
and truly, prayer would do well to be made out of a beaten and Bruised heart and contrite Spirit, a Spirit truly sensible of its own unworthiness and Wants:
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seasoned with all ▪ every one of them give some peculiar fragrancy to it, as Humility, Faith, Repentance, Love, &c. The acting of the heart in supplication, is a kind of compend and result of all these,
seasoned with all ▪ every one of them give Some peculiar fragrancy to it, as Humility, Faith, Repentance, Love, etc. The acting of the heart in supplication, is a kind of compend and result of all these,
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But above all, as the incense, our prayers must be kindled by fire on the Altar, there must be some heat and servour, some warmnesse conceived by the holy Spirit in our hearts, which may make our spices send forth a pleasant smell,
But above all, as the incense, our Prayers must be kindled by fire on the Altar, there must be Some heat and servour, Some warmness conceived by the holy Spirit in our hearts, which may make our spices send forth a pleasant smell,
Let us lay this engagement on our hearts, to be more serious in our addresses to God the Father of spirits, above all, to present our inward soul before him,
Let us lay this engagement on our hearts, to be more serious in our Addresses to God the Father of spirits, above all, to present our inward soul before him,
The divine constitution and qualification of this divine work, is here made up of a temper of fervency, reverence, and confidence. The first I spoke of before,
The divine constitution and qualification of this divine work, is Here made up of a temper of fervency, Reverence, and confidence. The First I spoke of before,
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but I would rather wish we accustomed our selves to a solid calm seriousnesse and earnestnesse of spirit, which might be more constant then such raptures can be, that we might alwayes gather our spirits to what we are about,
but I would rather wish we accustomed our selves to a solid Cam seriousness and earnestness of Spirit, which might be more constant then such raptures can be, that we might always gather our spirits to what we Are about,
and if worship in prayer carry not this character, and expresse not this honourable and glorious Lord, whom we serve, it wantes that congruity and suitableness to him that is the beauty of it.
and if worship in prayer carry not this character, and express not this honourable and glorious Lord, whom we serve, it Wants that congruity and suitableness to him that is the beauty of it.
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Is there any thing more uncomly, then for children to behave themselves irreverently and irrespectively towards their Fathers, to whom they owe themselves? It is a monstruous thing even innature, and to natures light:
Is there any thing more uncomely, then for children to behave themselves irreverently and irrespectively towards their Father's, to whom they owe themselves? It is a monstruous thing even innature, and to nature's Light:
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and finally, our deportments in his sight, are such, as could not be admitted in the presence of any person a little above our selves, to be about to speak to them,
and finally, our deportments in his sighed, Are such, as could not be admitted in the presence of any person a little above our selves, to be about to speak to them,
while we are in communication with our Father and Lo•d in prayer, whose heart is fixed to a constant attendance and presence, by the impression of his glorious holinesse? whose spirit doth not continually gadd abroad,
while we Are in communication with our Father and Lo•d in prayer, whose heart is fixed to a constant attendance and presence, by the impression of his glorious holiness? whose Spirit does not continually gadd abroad,
He is greatly fea•ed and reverenced in the Assemblies that are above, in the upper Courts of Angels, those glorious Spi•its who must cover the feet from us, because we cannot see their glo•y;
He is greatly fea•ed and reverenced in the Assemblies that Are above, in the upper Courts of Angels, those glorious Spi•its who must cover the feet from us, Because we cannot see their glo•y;
as Courtier• upon their King, for they are all minist•ing spirits, and they rest not day and night to adore and admire that holy one, crying, holy, holy, holy, the whole earth is full of his glory.
as Courtier• upon their King, for they Are all minist•ing spirits, and they rest not day and night to adore and admire that holy one, crying, holy, holy, holy, the Whole earth is full of his glory.
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Now, how much more then should he be greatly feared and had in reverence in the assembly of his Saints, of poor mortal men, whose foundation is in the dust, and dwell in clay;
Now, how much more then should he be greatly feared and had in Reverence in the assembly of his Saints, of poor Mortal men, whose Foundation is in the dust, and dwell in clay;
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how we cannot endure the very clear aspect of our own consciences, we cannot look on our selves stedfastly without shame and confusion of face, at the de•ormed spectacle we behold, much lesse would we endure to have our souls opened and presented to the view of other men, even the basest of men;
how we cannot endure the very clear aspect of our own Consciences, we cannot look on our selves steadfastly without shame and confusion of face, At the de•ormed spectacle we behold, much less would we endure to have our Souls opened and presented to the view of other men, even the Basest of men;
how glorious in holinesse? how infinit in wisdom, how the secrets of your souls are plain and open in his sight? and I am perswaded, you will be composed to a reverend humble and trembling behaviour in his sight.
how glorious in holiness? how infinite in Wisdom, how the secrets of your Souls Are plain and open in his sighed? and I am persuaded, you will be composed to a reverend humble and trembling behaviour in his sighed.
And truly, there is much beauty and harmony in the juncture of these two, reioycing with trembling, confidence with reverence, to ask, nothing doubting, and yet sensible of our infinit distance from him,
And truly, there is much beauty and harmony in the juncture of these two, rejoicing with trembling, confidence with Reverence, to ask, nothing doubting, and yet sensible of our infinite distance from him,
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There is much in the Scripture, both exhorted, commanded, and commended, of that NONLATINALPHABET, that liberty and boldnesse of pouring out our requests to God,
There is much in the Scripture, both exhorted, commanded, and commended, of that, that liberty and boldness of pouring out our requests to God,
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nor my thoughts as your thoughts, but as far above, as the Heaven above the Earth, Isa. 55.8. This is the rule of a believing souls conceiving of God, and expecting from him:
nor my thoughts as your thoughts, but as Far above, as the Heaven above the Earth, Isaiah 55.8. This is the Rule of a believing Souls conceiving of God, and expecting from him:
and when a soul is thus placed on God, by trusting and believing in him, it is fixed, My heart is fixed, trusting in the Lord, Psal. 112.7. O how wavering and inconstant is a soul, till it fix at this Anchor, upon the ground of his immutable promises? It is tossed up and down with every wind, its double-minded: Now one way, then another;
and when a soul is thus placed on God, by trusting and believing in him, it is fixed, My heart is fixed, trusting in the Lord, Psalm 112.7. O how wavering and inconstant is a soul, till it fix At this Anchor, upon the ground of his immutable promises? It is tossed up and down with every wind, its double-minded: Now one Way, then Another;
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and indeed the soul is like the Sea, capable of the least or greatest commotion, Iam. 1.6, 7, 8. I know not any thing that will either fix your hearts from wandring in Prayer,
and indeed the soul is like the Sea, capable of the least or greatest commotion, Iam. 1.6, 7, 8. I know not any thing that will either fix your hearts from wandering in Prayer,
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or establish your hearts from trouble and disquiet after it, nothing that will so exonor and ease your spirits of care as this, To lay hold on God as All-sufficient,
or establish your hearts from trouble and disquiet After it, nothing that will so exonor and ease your spirits of care as this, To lay hold on God as All-sufficient,
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There is sometimes too much limitation of God, and peremptoriness used with him in such things, in which his wisdom craves a latitude both in publick and privat matters,
There is sometime too much limitation of God, and peremptoriness used with him in such things, in which his Wisdom craves a latitude both in public and private matters,
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and there is on the other hand intollerable remisseness and slacknesse in many, in pressing even the weightiest petitions of salvation, mortification, &c. which certainly ariseth from the diffidence and unbelief of the heart,
and there is on the other hand intolerable remissness and slackness in many, in pressing even the Weightiest petitions of salvation, mortification, etc. which Certainly arises from the diffidence and unbelief of the heart,
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The word is doubled here, Abba, Father, the Syriack and Greek word signifying one thing, expressing the tender affection and love of God towards them that come to him.
The word is doubled Here, Abba, Father, the Syriac and Greek word signifying one thing, expressing the tender affection and love of God towards them that come to him.
All Languages, all Countreys, all Places are sanctified by Jesus Christ, that whosoever calls upon the Name of the Lord, from the ends of the earth, shall be saved:
All Languages, all Countries', all Places Are sanctified by jesus christ, that whosoever calls upon the Name of the Lord, from the ends of the earth, shall be saved:
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but meet together in his heart and affection, and are one perfume, one incense, sent up from the whole Catholick Church, which here is scattered on the earth.
but meet together in his heart and affection, and Are one perfume, one incense, sent up from the Whole Catholic Church, which Here is scattered on the earth.
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