The Gospel treasury opened, or, The holiest of all unvailing discovering yet more the riches of grace and glory to the vessels of mercy unto whom onely it is given to know the mysteries of that kingdom and the excellency of spirit, power, truth above letter, forms, shadows / in several sermons preached at Kensington & elswhere by John Everard ; whereunto is added the mystical divinity of Dionysius the Areopagite spoken of Acts 17:34 with collections out of other divine authors translated by Dr. Everard, never before printed in English.
TIs true, the Coherence of the Text imports An exception, after some vast and immense Priviledges asserted; and those priviledges, Such whereof a Christian may boast of, and triumph in;
This true, the Coherence of the Text imports an exception, After Some vast and immense Privileges asserted; and those privileges, Such whereof a Christian may boast of, and triumph in;
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but ye have received the Spirit of Adoption, whereby we cry Abba, Father. 2. Such is a Christians Priviledge and Sonship, that he is delivered and set free from the Spirit of bondage, he need never fear more: And 3. He hath also received the Spirit of Adoption, whereby he can own God, and cry to him, and call him Abba;
but you have received the Spirit of Adoption, whereby we cry Abba, Father. 2. Such is a Christians Privilege and Sonship, that he is Delivered and Set free from the Spirit of bondage, he need never Fear more: And 3. He hath also received the Spirit of Adoption, whereby he can own God, and cry to him, and call him Abba;
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for he is his Father. 4. The testimony of the Spirit of our Father, with our Spirit, Verse 16. The Spirit it self beareth witness with our Spirit, that we are the children of God.
for he is his Father. 4. The testimony of the Spirit of our Father, with our Spirit, Verse 16. The Spirit it self bears witness with our Spirit, that we Are the children of God.
Our Text, being much like the Exceptions in the Kings general Pardon, wont to be given in the end of a Parliament, where at the first beginning you would think he had forgiven all and every One; but by that you have read it to the end, you will find so many exceptions and limitations, he hath scarce forgiven any:
Our Text, being much like the Exceptions in the Kings general Pardon, wont to be given in the end of a Parliament, where At the First beginning you would think he had forgiven all and every One; but by that you have read it to the end, you will find so many exceptions and limitations, he hath scarce forgiven any:
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So this out Text is such a restriction or limitation, narrowing and bounding all those large Priviledges, Immunities, and indulgences, and tells us in plain terms, Except we suffer with him, we shall not regin with him (for every one is ready to catch at the Priviledges and assume them to themselves) but stay, (as if he should say,) Although these be very large priviledges,
So this out Text is such a restriction or limitation, narrowing and bounding all those large Privileges, Immunities, and Indulgences, and tells us in plain terms, Except we suffer with him, we shall not Regin with him (for every one is ready to catch At the Privileges and assume them to themselves) but stay, (as if he should say,) Although these be very large privileges,
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These words I say, are a limitation and concentring these precious priviledges; And terminating them upon, One out of a city and Two out of a Tribe, No more:
These words I say, Are a limitation and concentring these precious privileges; And terminating them upon, One out of a City and Two out of a Tribe, No more:
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yea, though the number of the children of Israel be as the sand of the sea, A remnant onely of them shall be saved, Isa. 10. 22. Being like those words of our Saviour, Wide is the gate, and broad is the way that leadeth to destruction, and many go in thereat:
yea, though the number of the children of Israel be as the sand of the sea, A remnant only of them shall be saved, Isaiah 10. 22. Being like those words of our Saviour, Wide is the gate, and broad is the Way that leads to destruction, and many go in thereat:
an Erra Pater, setting before your eyes the state of a Christian, from the very first day [ of his Regeneration ] to his last day even [ of Glorification ] •ay, beyond all time, according to the Angels Oath, Rev. 10. 6. Till time shall be no more.
an Erra Pater, setting before your eyes the state of a Christian, from the very First day [ of his Regeneration ] to his last day even [ of Glorification ] •ay, beyond all time, according to the Angels Oath, Rev. 10. 6. Till time shall be no more.
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This Text is that sword, without which, you will never cut asunder that Gordian knot, As to tell us why St. Paul sayes, Col. 1. 24. That he did Gaudere in passionibus, Rejoyce in his sufferings: and saith he, 2 Cor. 11. 30. If I must needs glory, I have nothing more to bast on,
This Text is that sword, without which, you will never Cut asunder that Gordian knot, As to tell us why Saint Paul Says, Col. 1. 24. That he did Rejoice in passionibus, Rejoice in his sufferings: and Says he, 2 Cor. 11. 30. If I must needs glory, I have nothing more to baste on,
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then of the things that concern my infirmities: That which to you, and to all the world Seemeth my infirmity, my loss and my cross, this is my gain, and my Crown; In labours more abundant, in stripes above measure, in prisons, in deaths, in perils, in painfulness, in watchings, in hunger and thirst, in fastings, in cold and nakedness, &c. and herein (sayes He) I glory: And he asserts it with the greatest asseveration that can be, The God and Father of our Lord Iesus Christ, who is blessed for evermore, knoweth that I lye not:
then of the things that concern my infirmities: That which to you, and to all the world Seems my infirmity, my loss and my cross, this is my gain, and my Crown; In labours more abundant, in stripes above measure, in prisons, in death's, in perils, in painfulness, in watchings, in hunger and thirst, in Fastings, in cold and nakedness, etc. and herein (Says He) I glory: And he asserts it with the greatest asseveration that can be, The God and Father of our Lord Iesus christ, who is blessed for evermore, Knoweth that I lie not:
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What a strange paradox is here? what a Gordian knot is here to be untyed? or who can with the sword of mans rea•on cut it insunder? Therefore have I chosen this Text, that by it •nd by Divine Light, the Spirit of God, we may clear this p•radox, and untie this knot.
What a strange paradox is Here? what a Gordian knot is Here to be untied? or who can with the sword of men rea•on Cut it insunder? Therefore have I chosen this Text, that by it •nd by Divine Light, the Spirit of God, we may clear this p•radox, and untie this knot.
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Neither was this Pauls case alone, but the other Apostles also when they were beaten, Acts 5. 41. they departed from the Councel, re•oycing that they were counted worthy to suffer shame for his name.
Neither was this Paul's case alone, but the other Apostles also when they were beaten, Acts 5. 41. they departed from the Council, re•oycing that they were counted worthy to suffer shame for his name.
I pray Beloved, if you had known no more of the Apostles then the Jews did, would not you have said as they did? that they were NONLATINALPHABET Act. 2. 13. These men are full of new wine;
I pray beloved, if you had known no more of the Apostles then the jews did, would not you have said as they did? that they were Act. 2. 13. These men Are full of new wine;
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for its ordinary with you, when you are not able to comprehend the Mystical Depths of the Spirits working in the hearts of those regenerated, to •ay, They are Mad, Distracted, Drunk, Filled with new wine;
for its ordinary with you, when you Are not able to comprehend the Mystical Depths of the Spirits working in the hearts of those regenerated, to •ay, They Are Mad, Distracted, Drunk, Filled with new wine;
And if you had known no more of the Martyrs of the Primitive Church, then their Persecutors, would you not have said with them? Wisd. 5. 4. We fools thought their life madness, and their end without Honour.
And if you had known no more of the Martyrs of the Primitive Church, then their Persecutors, would you not have said with them? Wisdom 5. 4. We Fools Thought their life madness, and their end without Honour.
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And to be as sheep for the slaughter? that preferred Mountains and Dens, and Caves of the earth, before Palaces of Princes? wildernesses before Society? Heb. 11. 8. Mat. 11. 8. sheep-skins and goats-skins, before the softraiment of them that are in Kings Courts? mockings and scourgings, before sleeping in a whole skin? Rackings, before down-beds? Stoning, Hewing asunder, and slaying with the sword, before Deliverance, safety, health and long life? Heb. 11.
And to be as sheep for the slaughter? that preferred Mountains and Dens, and Caves of the earth, before Palaces of Princes? Wildernesses before Society? Hebrew 11. 8. Mathew 11. 8. sheepskins and Goatskins, before the softraiment of them that Are in Kings Courts? mockings and scourgings, before sleeping in a Whole skin? Rackings, before down-beds? Stoning, Hewing asunder, and slaying with the sword, before Deliverance, safety, health and long life? Hebrew 11.
And generally all who are not sufferers with them, have that opinion of them rooted in them, which Festus had of Paul, Acts 26. 24. that they conclude they can be no less then Mad men: and the very tr•th is, these true sufferers are counted every where, In All Ages no other; Then God Almighties FOOLS.
And generally all who Are not sufferers with them, have that opinion of them rooted in them, which Festus had of Paul, Acts 26. 24. that they conclude they can be no less then Mad men: and the very tr•th is, these true sufferers Are counted every where, In All Ages no other; Then God Almighty's FOOLS.
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then we may say, as Philip said to Nathaniel, We have found him of whom Moses in the Law and the Prophets did write, Jo. 1. 45. So here, In opening these words now read, we hope (by the gracious assistance of the holy Spirit) we shall unfold, As this Text,
then we may say, as Philip said to Nathaniel, We have found him of whom Moses in the Law and the prophets did write, John 1. 45. So Here, In opening these words now read, we hope (by the gracious assistance of the holy Spirit) we shall unfold, As this Text,
2. We shall see what is meant by Elishas naughty waters of Iericho, 2 Kings 2. 19, &c. The men of the City said to Elisha, the situation of the City is pleasant,
2. We shall see what is meant by Elisha's naughty waters of Jericho, 2 Kings 2. 19, etc. The men of the city said to Elisha, the situation of the city is pleasant,
3. You shall see whats meant by Iobs unsavoury meat, and the salt to season it, Iob. 16. 6. Ca• that which is unsavoury be eaten without salt? or is there any taste in the white of an egge? These Sufferings with Christ being once seasoned by Christ, they will be savoury to your Taste, Self-Denial will be no hard task,
3. You shall see whats meant by Jobs unsavoury meat, and the salt to season it, Job 16. 6. Ca• that which is unsavoury be eaten without salt? or is there any taste in the white of an egg? These Sufferings with christ being once seasoned by christ, they will be savoury to your Taste, Self-Denial will be no hard task,
4. You shall come to see what is meant by Having salt in your selves, Mark 9. 50. Salt is good, saith our Saviour, but if the salt have lost his saltness, wherewith will you season it? Have salt in your selves,
4. You shall come to see what is meant by Having salt in your selves, Mark 9. 50. Salt is good, Says our Saviour, but if the salt have lost his saltness, wherewith will you season it? Have salt in your selves,
7. You shall see what our Saviour represented and intended, when he said, Iohn 16. 21. A woman when she is in travail, hath great sorrow, because her hour is come;
7. You shall see what our Saviour represented and intended, when he said, John 16. 21. A woman when she is in travail, hath great sorrow, Because her hour is come;
so that besides or beyond which, he hath not no• cannot look to have, a minute, a moment; Nay he is not at all, when he is not, either suffering or being crucified with his Saviour,
so that beside or beyond which, he hath not no• cannot look to have, a minute, a moment; Nay he is not At all, when he is not, either suffering or being Crucified with his Saviour,
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and differeth nothing from a Servant, though he be coheir with Christ, who is heir of all things: or else his Full-age, or partaking with Christ in his Inheritance and glory: Or else ▪ if that be too long ye may call it A CHRISTIANS YEAR, that is, his winter and his summer;
and differeth nothing from a Servant, though he be coheir with christ, who is heir of all things: or Else his Fullage, or partaking with christ in his Inheritance and glory: Or Else ▪ if that be too long you may call it A CHRISTIANS YEAR, that is, his winter and his summer;
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or else a Day is improperly applyed to him, because he hath first his Night and evening of darkness and sorrow; and then his Morning of joy and refreshing after that NIGHT of sorrow; as Psal. 30. 5. Heaviness may indure for a Night,
or Else a Day is improperly applied to him, Because he hath First his Night and evening of darkness and sorrow; and then his Morning of joy and refreshing After that NIGHT of sorrow; as Psalm 30. 5. Heaviness may endure for a Night,
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first he gives them their Evening, their Non-age, their Winter, &c. First, lets them have their time of suffering, their winter of affliction, their evening of sorrow: Their serving-time first,
First he gives them their Evening, their Nonage, their Winter, etc. First, lets them have their time of suffering, their winter of affliction, their evening of sorrow: Their serving-time First,
first kils, and then makes alive, 1 Sam. 2. 6. And as it is Rom. 5. 15, 16. For if through the offence of one, many be dead, much more the Grace of God,,
First kills, and then makes alive, 1 Sam. 2. 6. And as it is Rom. 5. 15, 16. For if through the offence of one, many be dead, much more the Grace of God,,
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but judge your selves, whose condition is best, theirs or yours: He that will be my Disciple, let him here take up his cross, and then his Crown follows:
but judge your selves, whose condition is best, theirs or yours: He that will be my Disciple, let him Here take up his cross, and then his Crown follows:
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whatever He loses, parts with, denies himself in, tis that he may have an hundredfold with Christ, in his Kingdom; He now sows, that he may then Reap: but it is quite contrary in thy condition;
whatever He loses, parts with, Denies himself in, this that he may have an hundredfold with christ, in his Kingdom; He now Sovus, that he may then Reap: but it is quite contrary in thy condition;
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But I must tell you, this Tryal he hath Appointed; ye must all that look for this crown, this Throne of Rest, pass through the Fiery Tryal in one kind or other:
But I must tell you, this Trial he hath Appointed; you must all that look for this crown, this Throne of Rest, pass through the Fiery Trial in one kind or other:
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and be healed by him externally; but to eat the •lesh of Christ, and to drink his blood, to be content to bear his Cross, and to be baptized with his Baptism, to suffer with him, how few are they? How many are content to hear his doctrine,
and be healed by him externally; but to eat the •lesh of christ, and to drink his blood, to be content to bear his Cross, and to be baptised with his Baptism, to suffer with him, how few Are they? How many Are content to hear his Doctrine,
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but to be content to have his Miracles done in our souls, how few are there? nay, you are so far from that, that you cannot so much as yield or acknowledge that you are lame or diseased, or blind, or deaf, or dumb spiritually;
but to be content to have his Miracles done in our Souls, how few Are there? nay, you Are so Far from that, that you cannot so much as yield or acknowledge that you Are lame or diseased, or blind, or deaf, or dumb spiritually;
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When Christ shall tell us, That for his sake ye must be content to be despised, mocked, excommunicated, cast out of the Synagogues of the greatest Professors,
When christ shall tell us, That for his sake you must be content to be despised, mocked, excommunicated, cast out of the Synagogues of the greatest Professors,
And, by them ye shall be persecuted, scourged, killed, and by them his name s•all be blasphemed: Oh! then you are ready to cry out, What strange new Doctrine is this? what hard sayings are these? And many times Christs own people are amazed at this doctrine,
And, by them you shall be persecuted, scourged, killed, and by them his name s•all be blasphemed: Oh! then you Are ready to cry out, What strange new Doctrine is this? what hard sayings Are these? And many times Christ own people Are amazed At this Doctrine,
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and are not willing to submit to it, Mat. 19. 25. When his Disciples heard it, they were exceedingly amazed, saying, who then can be saved? How many are willing to flatter themselves, saying, Master, favour thy self, none of these things shall happen to thee, Luke 4. 8.
and Are not willing to submit to it, Mathew 19. 25. When his Disciples herd it, they were exceedingly amazed, saying, who then can be saved? How many Are willing to flatter themselves, saying, Master, favour thy self, none of these things shall happen to thee, Lycia 4. 8.
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If the Son himself learned obedience by the things He suffered, Heb. 5. 8. much more may you. And tis said v. 9. He being so consecrated, He was the Author of salvation to all that obey him:
If the Son himself learned Obedience by the things He suffered, Hebrew 5. 8. much more may you. And this said v. 9. He being so consecrated, He was the Author of salvation to all that obey him:
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As David said, Shall I dwell in an house of Cedar, and the Ark of God dwell between the Curtains? 2 Sam. 7. 2. So shall our Lord, wade through a Sea of blood to his Crown, and woulde•t thou be carryed in a bed of Roses and Spices? and as Uriah said to David, refusing at his command to go to his house, The Ark, Israel and Iudah abide in tents,
As David said, Shall I dwell in an house of Cedar, and the Ark of God dwell between the Curtains? 2 Sam. 7. 2. So shall our Lord, wade through a Sea of blood to his Crown, and woulde•t thou be carried in a Bed of Roses and Spices? and as Uriah said to David, refusing At his command to go to his house, The Ark, Israel and Iudah abide in tents,
for our Lord and Master Jesus Christ to suffer so much, to be so humbled, and so emptied, and we to be so full, and so lifted up? He came not to be ministred unto,
for our Lord and Master jesus christ to suffer so much, to be so humbled, and so emptied, and we to be so full, and so lifted up? He Come not to be ministered unto,
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like those in the 7. of Mat. v. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils? and in thy Name done many great workes? when Christ had there, a little before, been telling them what they must do,
like those in the 7. of Mathew v. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils? and in thy Name done many great works? when christ had there, a little before, been telling them what they must do,
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and what they must suffer; he there takes them off as well as the former Sufferers. So many now will come and say, Have not we suffered in thy name? have not we been mocked and presecuted for thee? have not we suffered with thee,
and what they must suffer; he there Takes them off as well as the former Sufferers. So many now will come and say, Have not we suffered in thy name? have not we been mocked and presecuted for thee? have not we suffered with thee,
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and for thee? have not we been poor as thou wert? have not we been despised as thou wert? contemned as thou wert? have not we been whipt as thou wert? Luk. 6. 40. but Christ shall answer them as he did the other there, Mat. 7. 23. Then will I profess unto them, I never knew you, Depart from me ye workers of iniquity.
and for thee? have not we been poor as thou Wertenberg? have not we been despised as thou Wertenberg? contemned as thou Wertenberg? have not we been whipped as thou Wertenberg? Luk. 6. 40. but christ shall answer them as he did the other there, Mathew 7. 23. Then will I profess unto them, I never knew you, Depart from me you workers of iniquity.
Have not we had compassion on thee, when we have either heard or read of thy Bitter Sufferings? we never thought upon thy Bloody sufferings, but it grieved us for thee:
Have not we had compassion on thee, when we have either herd or read of thy Bitter Sufferings? we never Thought upon thy Bloody sufferings, but it grieved us for thee:
how Christ met with and amazed his Hearers, he searched their very hearts, he cut off all their pretences, he could not be beguiled with a profession of him onely:
how christ met with and amazed his Hearers, he searched their very hearts, he Cut off all their pretences, he could not be beguiled with a profession of him only:
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He sees through all their great shews •nd glorious pretences: he so ransackt the •eart in all his preachings, which was the reason that so many went back and walked no more with him; All •hose who could not indure to be laid open, hated his Doctrine:
He sees through all their great shows •nd glorious pretences: he so ransacked the •eart in all his preachings, which was the reason that so many went back and walked no more with him; All •hose who could not endure to be laid open, hated his Doctrine:
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Where are Laws and Ordinances, and a wordly Sanctuary, and directions for outward worships; where indeed the generality of Preachers and Professors stick, and there sit down.
Where Are Laws and Ordinances, and a wordly Sanctuary, and directions for outward worships; where indeed the generality of Preachers and Professors stick, and there fit down.
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these are those whom God carries on, (the power of man and self may bring men into the two former conditions of suffering) but these, God himself never leaves them till he hath brought them into the Holy of Holies. That is, till sufferings hath brought them to, and ended in Rest: Having overcome, and do sit down with Christ in his throne ▪ even as he hath overcome,
these Are those whom God carries on, (the power of man and self may bring men into the two former conditions of suffering) but these, God himself never leaves them till he hath brought them into the Holy of Holies. That is, till sufferings hath brought them to, and ended in Rest: Having overcome, and do fit down with christ in his throne ▪ even as he hath overcome,
and Mar. 8. 2. the same word NONLATINALPHABET in both places translated Teneritudines. These Sufferers, though (it may be) they may think they go a great way,
and Mar. 8. 2. the same word in both places translated Teneritudines. These Sufferers, though (it may be) they may think they go a great Way,
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of the shame and disgrace that he suffered, the spitting in his face, of his being crow•ed with tho•n•, of s••ipping him naked out of his clothes, of his cruel whippings and scourgings, of his nailing to the cross, of giving him ga•l and vinegar, of his wounding with the spear, and the rest.
of the shame and disgrace that he suffered, the spitting in his face, of his being crow•ed with tho•n•, of s••ipping him naked out of his clothes, of his cruel whippings and scourgings, of his nailing to the cross, of giving him ga•l and vinegar, of his wounding with the spear, and the rest.
In all these things they can amplifie, unfold, and enlarge themselves, thereby to a••ect their hearts in compassion toward Christ in all these his bitter sufferings and Agonies: Insomuch that some of the Papists can find in their hearts,
In all these things they can amplify, unfold, and enlarge themselves, thereby to a••ect their hearts in compassion towards christ in all these his bitter sufferings and Agonies: Insomuch that Some of the Papists can find in their hearts,
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Nay, so particular some of them have been in these things, as the Rabbin in the Letter of the Pentateuch relates of one that hath summed up and collected all his stripes,
Nay, so particular Some of them have been in these things, as the Rabbin in the letter of the Pentateuch relates of one that hath summed up and collected all his stripes,
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Nay, not onely so, do they suffer with him, in compassionating his bodily sufferings, but they carry it farther, to the pangs and torments of his soul,
Nay, not only so, do they suffer with him, in compassionating his bodily sufferings, but they carry it farther, to the pangs and torments of his soul,
How do they weep for, and lament his sufferings in that he should bear the heavy weight of his Fathers wrath? Compassionating those sorrows, fears, frights, amazements, which he had before his suffering,
How do they weep for, and lament his sufferings in that he should bear the heavy weight of his Father's wrath? Compassionating those sorrows, fears, frights, amazements, which he had before his suffering,
All this is b•t Atrium populi, the Peoples Court, whereunto Every one may come. This is but as the Pharisees Tything Mint, and Cumin, &c. Mat. 23. 23. And neglect the weightier matters of the Law:
All this is b•t Atrium People, the Peoples Court, whereunto Every one may come. This is but as the Pharisees Tithing Mint, and Cumin, etc. Mathew 23. 23. And neglect the Weightier matters of the Law:
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All this is but as the Grass that withereth, and the Flower that fadeth, and all flesh shall see it together, when the glory of the Lord shall be revealed in us, Esay 40. 5, 6, 7. And the voice said, Cry;
All this is but as the Grass that withereth, and the Flower that fades, and all Flesh shall see it together, when the glory of the Lord shall be revealed in us, Isaiah 40. 5, 6, 7. And the voice said, Cry;
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but the Word of the Lord abideth for ever: Therefore arise, depart hence, this is not your rest. Mic. 2. 10. Of all these, and to all such, we may say as our Saviour, Luk. 23. 27. when they wept for him, Weep not (saith he) for me, O daughters of Ierusalem, when he was going to suffer, but weep for your selves and for your children:
but the Word of the Lord Abideth for ever: Therefore arise, depart hence, this is not your rest. Mic. 2. 10. Of all these, and to all such, we may say as our Saviour, Luk. 23. 27. when they wept for him, Weep not (Says he) for me, Oh daughters of Ierusalem, when he was going to suffer, but weep for your selves and for your children:
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as if he should say, away with all this tenderness of heart, away with all this seeming suffering with and for me, away with all your thousands of tears, were they never so many, I regard them not; all this is nothing worth to me as you do it.
as if he should say, away with all this tenderness of heart, away with all this seeming suffering with and for me, away with all your thousands of tears, were they never so many, I regard them not; all this is nothing worth to me as you do it.
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Beloved, These are not those sufferings the Apostle Peter speaks of, 1 Pet. 4. 13. Where he bids us rejoyce in as much as ye are made partakers of the sufferings of Christ:
beloved, These Are not those sufferings the Apostle Peter speaks of, 1 Pet. 4. 13. Where he bids us rejoice in as much as you Are made partakers of the sufferings of christ:
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they suffer as Christ did actually with and for him, and as he commands (as they think) in shame, in reproch, in imprisonment, in loss of goods, houses, lands, wife, children;
they suffer as christ did actually with and for him, and as he commands (as they think) in shame, in reproach, in imprisonment, in loss of goods, houses, Lands, wife, children;
nay not onely so, but many are come so far, that they do not onely suffer these things, suffer poverty, and forsaking of houses, lands, wives, children, good name, liberty, life:
nay not only so, but many Are come so Far, that they do not only suffer these things, suffer poverty, and forsaking of houses, Lands, wives, children, good name, liberty, life:
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so that though they suffer willingly, and may rejoyce in it, yet it is but as of necessity, that seeing there is no other way to heaven but by sufferings, and by undergoing the cross:
so that though they suffer willingly, and may rejoice in it, yet it is but as of necessity, that seeing there is no other Way to heaven but by sufferings, and by undergoing the cross:
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but yet withal, they grudge, and think hardly of God, they accuse him of severity and cruelty, and think he is a Hard Master: and they accuse the Law also of severity and difficulty; they could wish the way had been easier and smoother, without such crosses, and such hard self-denyal;
but yet withal, they grudge, and think hardly of God, they accuse him of severity and cruelty, and think he is a Hard Master: and they accuse the Law also of severity and difficulty; they could wish the Way had been Easier and smoother, without such Crosses, and such hard self-denial;
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There is indeed in them a willingness to suffer and act, things being as they are, but they do not suffer freely, they do not choose to have them so as they are;
There is indeed in them a willingness to suffer and act, things being as they Are, but they do not suffer freely, they do not choose to have them so as they Are;
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And though all these be good Herbs in regard of the matter of them, yet a little Colaquintida among them spoils all, self-ends poyson all, 2 Kings 4. 39. and we may say of them, Mors in olla, there is death in the pot.
And though all these be good Herbs in regard of the matter of them, yet a little Coloquintida among them spoils all, self-ends poison all, 2 Kings 4. 39. and we may say of them, Mors in olla, there is death in the pot.
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therefore I say to you, as the Apostle to the Galatians, Gal. 3. 3, 4. Are ye so foolish, having begun in the Spirit, ye will be made perfect by the flesh? have ye suffered so many things in vain,
Therefore I say to you, as the Apostle to the Galatians, Gal. 3. 3, 4. are you so foolish, having begun in the Spirit, you will be made perfect by the Flesh? have you suffered so many things in vain,
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therefore this is to be mainly looked to, that this selfseeking in your actions and duties, do not poyson and bring all you do to nought; for all of this Kind is but from •lesh and self: but when the glory of the Lord shall be revealed,
Therefore this is to be mainly looked to, that this Self-seeking in your actions and duties, do not poison and bring all you do to nought; for all of this Kind is but from •lesh and self: but when the glory of the Lord shall be revealed,
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and the Spirit of the Lord blow upon it, we shall see all this is as grass, and all the goodness thereof but as the flower of the field: therefore arise, depart hence also, This is not your rest.
and the Spirit of the Lord blow upon it, we shall see all this is as grass, and all the Goodness thereof but as the flower of the field: Therefore arise, depart hence also, This is not your rest.
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But there is a third sort; and These are They which suffer with Christ indeed: and we may truly say of them, with St. Peter, 1 Pet. 4. 13. They are made Partakers of the sufferings of Christ:
But there is a third sort; and These Are They which suffer with christ indeed: and we may truly say of them, with Saint Peter, 1 Pet. 4. 13. They Are made Partakers of the sufferings of christ:
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these are they which have cast Anchor, and are entred with Jesus Within the vail, into the Holiest of All: These go the third days journey: these, not onely See, but enter and possess the Land of Canaan: these are the Little slock that shall inherit the kingdom: these are the Poor Remnant the Scripture speaks of, That though the number of the children of Israel were as the sands of the sea, a Remnant onely shall be saved, Rom. 9. 27. And though all the world we•e Christians in profession, and were Sufferers in the two former respects, It is this Remnant, this Poor Remnant onely that shall be saved, as the 9. of the Romans testifieth;
these Are they which have cast Anchor, and Are entered with jesus Within the Vail, into the Holiest of All: These go the third days journey: these, not only See, but enter and possess the Land of Canaan: these Are the Little slock that shall inherit the Kingdom: these Are the Poor Remnant the Scripture speaks of, That though the number of the children of Israel were as the sands of the sea, a Remnant only shall be saved, Rom. 9. 27. And though all the world we•e Christians in profession, and were Sufferers in the two former respects, It is this Remnant, this Poor Remnant only that shall be saved, as the 9. of the Romans Testifieth;
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but strait is the gate, and narrow is the way that leadeth unto life, and few there be that finde it, Mat. 7. 13. There is in the way to Heaven so many Snares, set by the Devil;
but strait is the gate, and narrow is the Way that leads unto life, and few there be that find it, Mathew 7. 13. There is in the Way to Heaven so many Snares, Set by the devil;
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and so many By-pathes, and False ways, which others have beaten and trodden before us, that a man may easily be led out of the way: many false ways but onely one true way:
and so many Bypaths, and False ways, which Others have beaten and trodden before us, that a man may Easily be led out of the Way: many false ways but only one true Way:
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and yet are proved but Comets: and what numbers of these glittering Comets, even in these days are come to nothing? As you know the Dragons Taile drew down the third part of the stars of Heaven,
and yet Are proved but Comets: and what numbers of these glittering Comets, even in these days Are come to nothing? As you know the Dragons Tail drew down the third part of the Stars of Heaven,
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But there are some (for my intent is to speak of those) that intend the voyage for heaven, who miscarry at their first setting out: they miss their way at the very first entrance into Christianity;
But there Are Some (for my intent is to speak of those) that intend the voyage for heaven, who miscarry At their First setting out: they miss their Way At the very First Entrance into Christianity;
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but they are resolved they will not venture much, they will not Sell All, part with all, they will not lose their hold, ye cannot perswade them to weigh anchor,
but they Are resolved they will not venture much, they will not Fell All, part with all, they will not loose their hold, you cannot persuade them to weigh anchor,
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And these men are so much taken up about the shell of Religion, and about outsides, they are so taken up about the letter of the word, that they can catch nothing, though they fish all night, take great pains about it,
And these men Are so much taken up about the shell of Religion, and about outsides, they Are so taken up about the Letter of the word, that they can catch nothing, though they Fish all night, take great pains about it,
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and no wonder our Saviour bids us, Strive to enter in at the strait gate, Luke 13. 24. for saith he, many shall seek to enter iu, and shall not be able.
and no wonder our Saviour bids us, Strive to enter in At the strait gate, Lycia 13. 24. for Says he, many shall seek to enter ju, and shall not be able.
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Some again miss their way, after they are lanched out into the deep: they have lost their sea-mark and their Compass, and then wander they know not whither;
some again miss their Way, After they Are launched out into the deep: they have lost their seamark and their Compass, and then wander they know not whither;
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The truth is, I aim not (as you may think, and as some have affirmed of me) to bring your Hell into your consciences, no otherwise then to save you from Hell;
The truth is, I aim not (as you may think, and as Some have affirmed of me) to bring your Hell into your Consciences, not otherwise then to save you from Hell;
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and though I made you sorrowful with a letter, I do not repent, 1 Cor. 7. 8. So if the Lord by me did so kindle Hell-fire in you here for a time, to keep you from the Everlasting Hell, this were a great mercy to you,
and though I made you sorrowful with a Letter, I do not Repent, 1 Cor. 7. 8. So if the Lord by me did so kindle Hell-fire in you Here for a time, to keep you from the Everlasting Hell, this were a great mercy to you,
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And you are good at saying, as in Isa. 52. 7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation:
And you Are good At saying, as in Isaiah 52. 7. How beautiful upon the Mountains Are the feet of him that brings good tidings, that Publisheth peace, that brings good tidings of good, that Publisheth salvation:
but I (for dealing plainly with you, and for searching your wounds to the bottom, to make a sound cure) shall even gain that opinion from you, that Micaiah the Prophet had from Ahab, 2 Kings 22. 8. That when king Ahab and King Iehoshaphat were met together to joyn battel against Ramoth-Gilead• and they had enquired of 400 false Prophets,
but I (for dealing plainly with you, and for searching your wounds to the bottom, to make a found cure) shall even gain that opinion from you, that Micaiah the Prophet had from Ahab, 2 Kings 22. 8. That when King Ahab and King Jehoshaphat were met together to join battle against Ramoth-Gilead• and they had inquired of 400 false prophets,
And those that were sent for him, tell him by the way, That all the Prophets prophesied good unto the King with one mouth, therefore they counsel him, so let thy words be also:
And those that were sent for him, tell him by the Way, That all the prophets prophesied good unto the King with one Mouth, Therefore they counsel him, so let thy words be also:
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And say I, if many shall seek to enter, and shall not be able, what shall become of them that never seek? And know, it is such a striving, which made the Apostle compare it to a Race, So run (saith he) that ye may obtain: Likewise he compares it to a fight, Put on the whole armour of God,
And say I, if many shall seek to enter, and shall not be able, what shall become of them that never seek? And know, it is such a striving, which made the Apostle compare it to a Raze, So run (Says he) that you may obtain: Likewise he compares it to a fight, Put on the Whole armour of God,
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We wrestle not against flesh and blood, but against principalities and powers, and spiritual wickednesses in high places, Verse 12. Now you know, Wrestlers are very intent,
We wrestle not against Flesh and blood, but against principalities and Powers, and spiritual Wickednesses in high places, Verse 12. Now you know, Wrestlers Are very intent,
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Do you Thus strive? do you Thus wrestle for heaven, with all your might? or is it not the least thing that troubles you? Do you not rather mind All other things of less consequence? or do you not mind it,
Do you Thus strive? do you Thus wrestle for heaven, with all your might? or is it not the least thing that Troubles you? Do you not rather mind All other things of less consequence? or do you not mind it,
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after other things; money, and health, and superiority, favour at Court, and with great ones, preservation of youth, handsomness, decking the body, opinion of goodness from others,
After other things; money, and health, and superiority, favour At Court, and with great ones, preservation of youth, handsomeness, decking the body, opinion of Goodness from Others,
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and the like? These you account real things, and worth your labour and pains; but as for the Heaven I speak of, the way whereto consisting so much in self-denyal, you have some faint wishes toward it,
and the like? These you account real things, and worth your labour and pains; but as for the Heaven I speak of, the Way whereto consisting so much in self-denial, you have Some faint wishes towards it,
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but the other way runs your strong desires: And if you thus wrestle, no marvel you get the foil; for, let you have but riches and honours, health and prosperity;
but the other Way runs your strong Desires: And if you thus wrestle, no marvel you get the foil; for, let you have but riches and honours, health and Prosperity;
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for health, and riches, and honour, and praise, and credit in the world, these things you account real and present: for you know and feel the use and benefit of them;
for health, and riches, and honour, and praise, and credit in the world, these things you account real and present: for you know and feel the use and benefit of them;
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but as for these things to come, they are a great way off, we see them not now what they are and therefore (say you) give us these things: and as for our souls, we will trust God with them, for God is merciful;
but as for these things to come, they Are a great Way off, we see them not now what they Are and Therefore (say you) give us these things: and as for our Souls, we will trust God with them, for God is merciful;
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Saith the Apostle Peter, 1. Pet. 4. 18. If the righteous can scarcely be saved, where shall the wicked and ungodly appear? I know the general vote of interpreters expounds this place of temporal deliverances: but you must pardon me, I take it not so (my eyes are too dim to read your Iunius notes upon this text) I take it as it is spoken ▪ If the righteous shall scarcely be saved, &c. that is,
Says the Apostle Peter, 1. Pet. 4. 18. If the righteous can scarcely be saved, where shall the wicked and ungodly appear? I know the general vote of Interpreters expounds this place of temporal Deliverances: but you must pardon me, I take it not so (my eyes Are too dim to read your Iunius notes upon this text) I take it as it is spoken ▪ If the righteous shall scarcely be saved, etc. that is,
if the righteousest, with all his righteousness: if the just with all his justness: if Peter with all his tears, if Iob with all his patience, if Abraham with all his Faith, if Ioseph with all his chastness, if Moses with all his meekness, if all these shall scarcely be saved, where wilt thou appear? what will become of thee that hast nothing of all these?
if the righteousest, with all his righteousness: if the just with all his justness: if Peter with all his tears, if Job with all his patience, if Abraham with all his Faith, if Ioseph with all his chasteness, if Moses with all his meekness, if all these shall scarcely be saved, where wilt thou appear? what will become of thee that hast nothing of all these?
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And to this purpose I told you the last sabbath, as there were six steps that went up to Solomons throne, so there be six steps or degrees which we must Ascend, before we can sit down with Christ upon his throne of Rest and peace.
And to this purpose I told you the last Sabbath, as there were six steps that went up to Solomons throne, so there be six steps or Degrees which we must Ascend, before we can fit down with christ upon his throne of Rest and peace.
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Confessing and acknowledging our own sinfulness and wickedness, condemning and abhorring our selves really in the sight of God, upon a true sight of our own vileness.
Confessing and acknowledging our own sinfulness and wickedness, condemning and abhorring our selves really in the sighed of God, upon a true sighed of our own vileness.
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Fourthly, Indifferency to all things, to all conditions, whether to riches or poverty, to honour or dishonour, to health, or sickness, to ill report and good report, to liberty and imprisonment, to praise or dispraise, to peace or to war, to fair weather or foul. When all conditions are Alike to us,
Fourthly, Indifferency to all things, to all conditions, whither to riches or poverty, to honour or dishonour, to health, or sickness, to ill report and good report, to liberty and imprisonment, to praise or dispraise, to peace or to war, to fair weather or foul. When all conditions Are Alike to us,
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Fifthly, Conformity to Christ our head, folfowing him as our pattern, that in what condition soever we are in, whatever in such a condition Christ himself would do, were he in our case and condition, the same do we.
Fifthly, Conformity to christ our head, folfowing him as our pattern, that in what condition soever we Are in, whatever in such a condition christ himself would do, were he in our case and condition, the same do we.
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yet we see and feel, and confess it is God that doth it ▪ that if we speak, it is Christ that speaks; if we think, it is Christ that thinks; if we go, it is Ch•ist that goeth: that it is no longer I that act any thing, it is Christ that dwelleth in you:
yet we see and feel, and confess it is God that does it ▪ that if we speak, it is christ that speaks; if we think, it is christ that thinks; if we go, it is Ch•ist that Goes: that it is no longer I that act any thing, it is christ that dwells in you:
and you and the members of your body are given up to him a living sacrifice, and as instruments of righteousness, Rom. 6. 13. These are things the Old man cannot indure to hear of, They are terrible to flesh and blood, the flesh cannot indure to hear of Whippings, and Rackings, fire and faggot.
and you and the members of your body Are given up to him a living sacrifice, and as Instruments of righteousness, Rom. 6. 13. These Are things the Old man cannot endure to hear of, They Are terrible to Flesh and blood, the Flesh cannot endure to hear of Whippings, and Rackings, fire and faggot.
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But these things are somewhat too high, and you cannot conceive (it may be) what I mean by these expressions. But I shall come lower to your capacities,
But these things Are somewhat too high, and you cannot conceive (it may be) what I mean by these expressions. But I shall come lower to your capacities,
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Christ was now too high for him: See (for all he was such a great and learned man among the Jews) what an ignorant and a fleshly answer he makes Christ, Can a man enter into his mothers womb and be born again? Christ falls lower to his understanding; (saith he) That which is born of flesh is •lesh,
christ was now too high for him: See (for all he was such a great and learned man among the jews) what an ignorant and a fleshly answer he makes christ, Can a man enter into his mother's womb and be born again? christ falls lower to his understanding; (Says he) That which is born of Flesh is •lesh,
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You know men can reason and discourse of things to our understandings, and can tell you the reason of their strength and growth; we do not expect this in children.
You know men can reason and discourse of things to our understandings, and can tell you the reason of their strength and growth; we do not expect this in children.
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Alas what poor, ungrown, unshapen creatures are they, in comparison of their head, the Lord Jesus Christ? and what fragments do we live upon, to those dainties he would find us and feed us with,
Alas what poor, ungrown, unshapen creatures Are they, in comparison of their head, the Lord jesus christ? and what fragments do we live upon, to those dainties he would find us and feed us with,
for you must know (as the Apostle saith, Gal. 6. 7. ) Be not deceived, do not •latter your selves, God is not mocked, you cannot deceive him with pretences;
for you must know (as the Apostle Says, Gal. 6. 7.) Be not deceived, do not •latter your selves, God is not mocked, you cannot deceive him with pretences;
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As David, 2 Sam ▪ 30. 21. when Ziglag was fired, and their wives and children carried away captives while he was absent, David goes and inquires of the Ephod whether he should pursue after the enemy or no;
As David, 2 Sam ▪ 30. 21. when Ziklag was fired, and their wives and children carried away captives while he was absent, David Goes and inquires of the Ephod whither he should pursue After the enemy or no;
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yea, saith David, these that tarried behind shall have as good a part as those that fought; for their will was good, they as really intended it, as those that performed it:
yea, Says David, these that tarried behind shall have as good a part as those that fought; for their will was good, they as really intended it, as those that performed it:
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those that came first, and had done more service murmured: sayes the good Master of the house, Take that is thine; is thine eye evil because mine is good? even so is it with us:
those that Come First, and had done more service murmured: Says the good Master of the house, Take that is thine; is thine eye evil Because mine is good? even so is it with us:
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perhaps we are not actually called to poverty, nor actually to disgrace, to whipping, to pulling a pie•es with wilde horses, to racks, to breaking of bones, to crucifying,
perhaps we Are not actually called to poverty, nor actually to disgrace, to whipping, to pulling a pie•es with wild Horses, to racks, to breaking of bones, to crucifying,
A Captain that hath Souldiers, all stand not in the front; he dyes a Souldier, that dyes in the battel (let it be where it will) as well as he that dies in the forefront: The Lord is called in Scripture The Lord of Hosts: we are part of his Souldiers:
A Captain that hath Soldiers, all stand not in the front; he dies a Soldier, that dies in the battle (let it be where it will) as well as he that die in the forefront: The Lord is called in Scripture The Lord of Hosts: we Are part of his Soldiers:
It is said of the Angels, that they are Ready to do his will, Psal. 103. 20. they are all ready ▪ yet we read but of a few of their names that he sent of errands;
It is said of the Angels, that they Are Ready to do his will, Psalm 103. 20. they Are all ready ▪ yet we read but of a few of their names that he sent of errands;
Having premised these two qualifications, like a nail in the sanctuary to Rivet you to your hope, we come now to set our feet upon the first step that leads us up to this Throne of Perfection and Rest: But, here stands [ A Lion ] in the way (the sluggard said so in the Proverbs, to excuse his idleness) when there was none:
Having premised these two qualifications, like a nail in the sanctuary to Rivet you to your hope, we come now to Set our feet upon the First step that leads us up to this Throne of Perfection and Rest: But, Here Stands [ A lion ] in the Way (the sluggard said so in the Proverbs, to excuse his idleness) when there was none:
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then which description I cannot give you a more plain shorter, or more infallible compendium of his sufferings, which will assuredly draw after it, Being glorified with him: Herein ye must imitate him, herein ye must suffer with him,
then which description I cannot give you a more plain shorter, or more infallible compendium of his sufferings, which will assuredly draw After it, Being glorified with him: Herein you must imitate him, herein you must suffer with him,
for if you should do All this, and undergo never so much, the utmost misery that ever man endured upon earth, name what death and torture you will, it doth not necessarily follow That ye shall be glorified with him:
for if you should do All this, and undergo never so much, the utmost misery that ever man endured upon earth, name what death and torture you will, it does not necessarily follow That you shall be glorified with him:
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so if a man suffer never so much outwardly in his body, if you alter not the heart within (for all evil is in the heart) till that be made clean, till there be a suffering there, there is no good done;
so if a man suffer never so much outwardly in his body, if you altar not the heart within (for all evil is in the heart) till that be made clean, till there be a suffering there, there is no good done;
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I say herein we must imitate Christ in these two things spoken of, Phil. 2. 6, 7, 8. Let this mind be in you, which was in Christ Iesus, who being in the form of God, thought it no robbery to be equal with God,
I say herein we must imitate christ in these two things spoken of, Philip 2. 6, 7, 8. Let this mind be in you, which was in christ Iesus, who being in the from of God, Thought it no robbery to be equal with God,
down with, not onely your infirmities and weaknesses, but throw down your Crowns, before the Lamb that sitteth on the Throne, Rev. 4. 12. and proclaim, All glory, all honour,
down with, not only your infirmities and Weaknesses, but throw down your Crowns, before the Lamb that Sitteth on the Throne, Rev. 4. 12. and proclaim, All glory, all honour,
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I say, down with all your graces, your excellencies, that wherein you really do excel, throw all down before him, your real excellencies, all must be thrown at the feet of the Lamb:
I say, down with all your graces, your excellencies, that wherein you really do excel, throw all down before him, your real excellencies, all must be thrown At the feet of the Lamb:
he hath filled the hungry with good things, and the rich he hath sent empty away, Luke 1. 53. But here steps in, and here stands in our way the old Adam, the old Serpent, Lucifer, Flesh, Selfness, &c. he hath divers names, for our better kowledge of him;
he hath filled the hungry with good things, and the rich he hath sent empty away, Lycia 1. 53. But Here steps in, and Here Stands in our Way the old Adam, the old Serpent, Lucifer, Flesh, Selfness, etc. he hath diverse names, for our better knowledge of him;
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yet had you looked into Gods book, there you might have seen him in you: There you are bidden to fight with your own selves, with your own desires, with your own affections, with your own reason, with your own will; and therefore if you will find your enemies, never look without; if you will find out the Devil,
yet had you looked into God's book, there you might have seen him in you: There you Are bidden to fight with your own selves, with your own Desires, with your own affections, with your own reason, with your own will; and Therefore if you will find your enemies, never look without; if you will find out the devil,
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but my fear is, that hearing you hear and understand not, and seeing you see not, Mat. 13. 14. Again, You never saw your own souls, did you, but onely in the effects? it may be you never saw this Fiery red Dragon: but in his effects you may see him daily:
but my Fear is, that hearing you hear and understand not, and seeing you see not, Mathew 13. 14. Again, You never saw your own Souls, did you, but only in the effects? it may be you never saw this Fiery read Dragon: but in his effects you may see him daily:
even from your lusts? James 4. 1. In the time of the Law there was much a do about the leprosie, the Priest must come and look on it again and again;
even from your Lustiest? James 4. 1. In the time of the Law there was much a do about the leprosy, the Priest must come and look on it again and again;
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So we shall never avoid this Old Serpent, this bloody Dragon, if we do not learn to know him, to know him in his effects in us: and as I said before, we cannot come to set our foot so much as on this first step, leading up to Solomons Throne,
So we shall never avoid this Old Serpent, this bloody Dragon, if we do not Learn to know him, to know him in his effects in us: and as I said before, we cannot come to Set our foot so much as on this First step, leading up to Solomons Throne,
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And now I have This dreaful Dragon to fight withal, For I have desired it Through the power of God, to give him such a blow, that he may be mortally wounded in you and me:
And now I have This dreaful Dragon to fight withal, For I have desired it Through the power of God, to give him such a blow, that he may be mortally wounded in you and me:
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I desire that it may be with me, as it was with the sword of Saul, and the bow of Ionathan, which never returned empty or in vain, from the blood of the slain,
I desire that it may be with me, as it was with the sword of Saul, and the bow of Ionathan, which never returned empty or in vain, from the blood of the slave,
and now I have fallen upon it, God grant I may do it effectually, even to the assaulting and rasing his strongest and most spiritual wickednesses and strong holds in you and me, that I may now have a deadly blow at the Head of this SERPENT, that hath so long and so often bitten my Heel,
and now I have fallen upon it, God grant I may do it effectually, even to the assaulting and rasing his Strongest and most spiritual Wickednesses and strong holds in you and me, that I may now have a deadly blow At the Head of this SERPENT, that hath so long and so often bitten my Heel,
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nor alwayes in the matter, none of them in the measure) to the expression of two words: 1. NONLATINALPHABET 2. NONLATINALPHABET Phil. 2. 7, 8. First, He humbled himself. Secondly, He emptied himself.
nor always in the matter, none of them in the measure) to the expression of two words: 1. 2. Philip 2. 7, 8. First, He humbled himself. Secondly, He emptied himself.
it may be to be whipt with Christ, to be poor with Christ, to be reproched with Christ, to suffer death with Christ, &c. it may be we are not called to these, neither matters it whether we do or no suffer in that kind, except God calls us to those conditions:
it may be to be whipped with christ, to be poor with christ, to be reproached with christ, to suffer death with christ, etc. it may be we Are not called to these, neither matters it whither we do or no suffer in that kind, except God calls us to those conditions:
He was found (saith that Text) in the form of a servant, he was Humble as a servant, He that was Lord of all glory, emptied himself of all that glory which he had with the Father, being God equal with him, in full power and glory;
He was found (Says that Text) in the from of a servant, he was Humble as a servant, He that was Lord of all glory, emptied himself of all that glory which he had with the Father, being God equal with him, in full power and glory;
yet he emptied himself, pouring out all his glory, and made himself of no reputation and indeed he became a Servant of Servants, as you know, who calls himself so.
yet he emptied himself, pouring out all his glory, and made himself of no reputation and indeed he became a Servant of Servants, as you know, who calls himself so.
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And (as you may remember) the last day, when we intended to discover those six steps that led up to Solomons Throne, to this Throne of Humility, we found there a HUGE Porter;
And (as you may Remember) the last day, when we intended to discover those six steps that led up to Solomons Throne, to this Throne of Humility, we found there a HUGE Porter;
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1. The Old-man. 2 Adam. 3. The Serpent. 4. Lucifer. 5. The Red Dragon. 6. The Roaring Lion. 7. The Devil. 8. Antichrist. 9. Sin. 10. Rebellion. 11. False light. 12. Darkness. 13. The Flesh. 14. Selfness. 15. Propriety. 16. Self-love. 17. Our own will. 18. Error. 19. Satan. 20. The evil one.
1. The Old man. 2 Adam. 3. The Serpent. 4. Lucifer. 5. The Read Dragon. 6. The Roaring lion. 7. The devil. 8. Antichrist. 9. Sin. 10. Rebellion. 11. False Light. 12. Darkness. 13. The Flesh. 14. Selfness. 15. Propriety. 16. Self-love. 17. Our own will. 18. Error. 19. Satan. 20. The evil one.
The fourth, Indifferency to all conditions, to health and to sickness, to plenty and to want, to good report and to evil report, to fair weather and to foul:
The fourth, Indifferency to all conditions, to health and to sickness, to plenty and to want, to good report and to evil report, to fair weather and to foul:
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and (as I said) when I had thought to come to •hose 6 steps, we found that He that will withhold will withhold until he be taken away: That Great Goliah and Armed;
and (as I said) when I had Thought to come to •hose 6 steps, we found that He that will withhold will withhold until he be taken away: That Great Goliath and Armed;
If we do but offer to set a foot on any of these steps, we must look for striving; expect to fight a great battel, we must look for much resistance; therefore before we come to draw near, we must labour that this Armed Man be removed and taken away; or else we •hall neither confess our own sinfulness, nor our own nothingness and vileness, nor be content to forsake all,
If we do but offer to Set a foot on any of these steps, we must look for striving; expect to fight a great battle, we must look for much resistance; Therefore before we come to draw near, we must labour that this Armed Man be removed and taken away; or Else we •hall neither confess our own sinfulness, nor our own nothingness and vileness, nor be content to forsake all,
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and annihilating thy self, and forsaking all that thy heart could delight in? &c. What needs all this adoo? had all (doest thou •hink) that went before thee, such a difficult way •o heaven? no, no, favour thy self: Master, Master ▪ Be good unto thy self;
and annihilating thy self, and forsaking all that thy heart could delight in? etc. What needs all this ado? had all (dost thou •hink) that went before thee, such a difficult Way •o heaven? no, no, favour thy self: Master, Master ▪ Be good unto thy self;
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none of these things shall happen to thee, as Peter said to Christ, Mat. 16. 23. This is new doctrine indeed: had you ever such counsel given you as this, before this odde fellow came? yet I beseech you examine your selves (I beseech you bear with me) Have ye not these thoughts within you? Then If you will but confess, this.
none of these things shall happen to thee, as Peter said to christ, Mathew 16. 23. This is new Doctrine indeed: had you ever such counsel given you as this, before this odd fellow Come? yet I beseech you examine your selves (I beseech you bear with me) Have you not these thoughts within you? Then If you will but confess, this.
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and we have heard of the Owls in the deserts, and of the Scritchowls, and the Ims and Oyms of the Desert, spoken of in Isaiah: but alas to day, these things are old,
and we have herd of the Owls in the deserts, and of the Scritchowls, and the Ims and Oyems of the Desert, spoken of in Isaiah: but alas to day, these things Are old,
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See I pray you if this Dragon, these Serpents, these Owls, Ims and Oyms, be not in you and among you, and you know them not, And truly I believe you will tell me you never heard of such a doctrine as this before;
See I pray you if this Dragon, these Serpents, these Owls, Ims and Oyems, be not in you and among you, and you know them not, And truly I believe you will tell me you never herd of such a Doctrine as this before;
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Truly Friends we must suffer this proud •lesh of ours to be pulled out by the roots, it will else destroy the whole body: Let me pray you to Iudge your selves that ye may not be judged, 1 Cor. 11. 31. Nay judge your selves,
Truly Friends we must suffer this proud •lesh of ours to be pulled out by the roots, it will Else destroy the Whole body: Let me pray you to Judge your selves that you may not be judged, 1 Cor. 11. 31. Nay judge your selves,
And as Peter the Apostle saith in another case, Acts 2. 29, so would I to you, Men and brethren, let me freely speak unto you of the Patriarch David, &c, So more boldly and freely let me confess before you;
And as Peter the Apostle Says in Another case, Acts 2. 29, so would I to you, Men and brothers, let me freely speak unto you of the Patriarch David, etc., So more boldly and freely let me confess before you;
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or Lucifer, or the Hissing Serpent, &c. alas, alas, I find I need not look far, they are nigh me, they are all in me: And indeed there were far more hope of you to see and confess it,
or Lucifer, or the Hissing Serpent, etc. alas, alas, I find I need not look Far, they Are High me, they Are all in me: And indeed there were Far more hope of you to see and confess it,
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He is called the OLD man, Rom. 6. 6. Knowing this, that our old man is crucified, &c. And he is so called, not because he is Old and Ancient of dayes, but because, He is The Old-man in our practice: we are begotten with him,
He is called the OLD man, Rom. 6. 6. Knowing this, that our old man is Crucified, etc. And he is so called, not Because he is Old and Ancient of days, but Because, He is The Old man in our practice: we Are begotten with him,
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and it were better for us we had never been born, then to be but so born: we are by nature (sayes the Apostle) Children of wrath, Eph. 2. 3. Thus God and his Word accounts of us:
and it were better for us we had never been born, then to be but so born: we Are by nature (Says the Apostle) Children of wrath, Ephesians 2. 3. Thus God and his Word accounts of us:
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and our mother an Hittite, Ezek. 16. 3. we are without God, Strangers to the Common-wealth of Israel, &c. thus we are in Gods esteem, what ever glory and splendour we have to the world; let Lords and great ones mind this,
and our mother an Hittite, Ezekiel 16. 3. we Are without God, Strangers to the Commonwealth of Israel, etc. thus we Are in God's esteem, what ever glory and splendour we have to the world; let lords and great ones mind this,
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as our Saviour tells Nicodemus, A man cannot enter into the Kingdom of God but he must be born again, Ioh. 3. 3 ▪ these were his words that spake So true as never man spake: He whose words could admit of no untruth:
as our Saviour tells Nicodemus, A man cannot enter into the Kingdom of God but he must be born again, John 3. 3 ▪ these were his words that spoke So true as never man spoke: He whose words could admit of no untruth:
he never spake of himself: But saith he, verily, verily a man must be born again; wha•ever it be that tends not to Regeneration, must be cut off, it must be brought down.
he never spoke of himself: But Says he, verily, verily a man must be born again; wha•ever it be that tends not to Regeneration, must be Cut off, it must be brought down.
And his Armour is Custome in sin and Prescription: How hardly is a custome broke? a man can assoon die as leave an old custome, Eph. 4. 22, 23. That is, That ye cast off, concerning the conversation in times past, that OLD MAN, which is corrupt through the deceivable lusts,
And his Armour is Custom in since and Prescription: How hardly is a custom broke? a man can As soon die as leave an old custom, Ephesians 4. 22, 23. That is, That you cast off, Concerning the Conversation in times past, that OLD MAN, which is corrupt through the deceivable Lustiest,
and saith Ieremy, Can the Leopard change his spots, or the Blackamore his skin? Ier. 13. 23. Can custome in sin be broken? if it can, then may you learn to do well, which are accustomed to evil;
and Says Ieremy, Can the Leopard change his spots, or the Blackamoor his skin? Jeremiah 13. 23. Can custom in since be broken? if it can, then may you Learn to do well, which Are accustomed to evil;
Custome in sin is a great matter, as Augustine speaking of his conversion, Saith, That when he was resolved to forsake his sins, then Custom in sin came and set upon him,
Custom in since is a great matter, as Augustine speaking of his conversion, Says, That when he was resolved to forsake his Sins, then Custom in since Come and Set upon him,
and sayes he, All my sins and all my Old delights came before me, Crying unto me, What, will ye leave us now? what, We that have been such Old Companions, loved so dearly, will you now forsake us? Have we not often given you much delight and content, and must we now part,
and Says he, All my Sins and all my Old delights Come before me, Crying unto me, What, will you leave us now? what, We that have been such Old Sodales, loved so dearly, will you now forsake us? Have we not often given you much delight and content, and must we now part,
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and part for ever? And so part, as never to see one another again? So that Custome in sin may well be called the Armour of this Old man, for it is A Strong Armour.
and part for ever? And so part, as never to see one Another again? So that Custom in since may well be called the Armour of this Old man, for it is A Strong Armour.
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nor the WOMAN without the Man: So may I, Too truly say, neither is the Man without the Woman in the Devil, not the Woman without the Man in the Devil; and so both are in the transgression:
nor the WOMAN without the Man: So may I, Too truly say, neither is the Man without the Woman in the devil, not the Woman without the Man in the devil; and so both Are in the Transgression:
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And his armour in this is Amolition of the crime, putting it off himself. And even thus Do not we do as Adam did? Hath not he taught us the Trick of it, to Hide our selves from God? though we no not do as Adam did, to run among the trees,
And his armour in this is Amolition of the crime, putting it off himself. And even thus Do not we do as Adam did? Hath not he taught us the Trick of it, to Hide our selves from God? though we no not do as Adam did, to run among the trees,
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it is this flesh that thou gavest me; is not this our case? why hast thou done this thing? we have our answer ready, The spirit is willing but the flesh is weak, Mat. 26. 41. the fault is not in us,
it is this Flesh that thou Gavest me; is not this our case? why hast thou done this thing? we have our answer ready, The Spirit is willing but the Flesh is weak, Mathew 26. 41. the fault is not in us,
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but God answers this Old Adam peremptorily, thou belyest me, I gave thee not Thy flesh to destroy thee, Thy destruction is of thyself, O Israel, I am free;
but God answers this Old Adam peremptorily, thou belyest me, I gave thee not Thy Flesh to destroy thee, Thy destruction is of thyself, Oh Israel, I am free;
and that I have not done well in giving thee such a frail and weak flesh, which thou art not able to bridle and govern: Saith God, all I created, behold it was very good: But lay the blame on your selves, All that is given you, is given for your good, if you abuse it not,
and that I have not done well in giving thee such a frail and weak Flesh, which thou art not able to bridle and govern: Says God, all I created, behold it was very good: But lay the blame on your selves, All that is given you, is given for your good, if you abuse it not,
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and he had no strength, and that his bones were broken, and he was all to peices: David did it by way of Argument, that God would have pity upon him, and strengthen him;
and he had no strength, and that his bones were broken, and he was all to Pieces: David did it by Way of Argument, that God would have pity upon him, and strengthen him;
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This Serpent is the flesh, which first came to the woman, and tempted her; for Eve I take to be meant of the sensitive, and fleshly and inferiour part;
This Serpent is the Flesh, which First Come to the woman, and tempted her; for Eve I take to be meant of the sensitive, and fleshly and inferior part;
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And then at last, by degrees, he comes to Adam, and that By Eve; And so, by that means the Sensitive prevailed over the Rational, Eve over Adam, and the Woman over the Man.
And then At last, by Degrees, he comes to Adam, and that By Eve; And so, by that means the Sensitive prevailed over the Rational, Eve over Adam, and the Woman over the Man.
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you know the place, Isa. 14. 12. How art thou fallen from heaven, O Lucifer, Son of the morning? how art thou cut down to the ground which didst weaken the Nations? for thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God, I will be like the most High:
you know the place, Isaiah 14. 12. How art thou fallen from heaven, Oh Lucifer, Son of the morning? how art thou Cut down to the ground which didst weaken the nations? for thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the Stars of God, I will be like the most High:
who are they, or where are they that will offer such high presumption, To Aime at Gods Seat, or to Exalt themselves above the Stars of God, or to be like unto God?
who Are they, or where Are they that will offer such high presumption, To Aim At God's Seat, or to Exalt themselves above the Stars of God, or to be like unto God?
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See, see, what an excellent creature man is made, But little lower then the Angels? O what a Regard God hath unto man? He hath crowned him with glory and honour:
See, see, what an excellent creature man is made, But little lower then the Angels? O what a Regard God hath unto man? He hath crowned him with glory and honour:
Hath not he made the Earth to bear me, and the Sun to shine upon me, The moon and stars to do homage and service to me, and all creatures to feed and clothe me? Oh! what Excellent graces have I? How have I excelled other men? I have made a fair and long progress in Religion:
Hath not he made the Earth to bear me, and the Sun to shine upon me, The moon and Stars to do homage and service to me, and all creatures to feed and cloth me? Oh! what Excellent graces have I? How have I excelled other men? I have made a fair and long progress in Religion:
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Oh Brethren, Brethren, what shall I say? I never wonder that Cain was seduced by hatred and envy, and Lamech overcome by lust, and Absalom to fall by Ambition, and Abiram by murmuring, Iudas by covetousness, the Richman by gluttony, and that Simon Magus was overcome by covetousness, and the like.
O Brothers, Brothers, what shall I say? I never wonder that Cain was seduced by hatred and envy, and Lamech overcome by lust, and Absalom to fallen by Ambition, and Abiram by murmuring, Iudas by covetousness, the Richman by gluttony, and that Simon Magus was overcome by covetousness, and the like.
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For a man to go to hell by his Religion, and profession of truth: for a man to go to hell by hearing of Sermons, By receiving the Communion, by praying, by preaching, by abstinence, By overcoming of Vice, by Resisting of sin, by giving of alms, &c. to bless themselves and say, I thank God I am not thus and thus, as the Pharisee said, I am not as other men, nor as this Publican; I do not as other men do, I do not swear as such a man, I do not blaspheme and lye, and be drunk, as such and such; I go to Church twice a Sabbath, I attend diligently, I read and repeat the word in my family, I pray twice a day: nay not onely so,
For a man to go to hell by his Religion, and profession of truth: for a man to go to hell by hearing of Sermons, By receiving the Communion, by praying, by preaching, by abstinence, By overcoming of Vice, by Resisting of since, by giving of alms, etc. to bless themselves and say, I thank God I am not thus and thus, as the Pharisee said, I am not as other men, nor as this Publican; I do not as other men do, I do not swear as such a man, I do not Blaspheme and lie, and be drunk, as such and such; I go to Church twice a Sabbath, I attend diligently, I read and repeat the word in my family, I pray twice a day: nay not only so,
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but I keep a strict watch over my heart and tongue: I have overcome swearing and filthy speaking, and lying, and covetousness: all these have I killed, my life is unspotted, No man can say Black is my eye.
but I keep a strict watch over my heart and tongue: I have overcome swearing and filthy speaking, and lying, and covetousness: all these have I killed, my life is unspotted, No man can say Black is my eye.
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So may I boldly say, It were good for thee to Fall, Nay it were better, that God would let thee fall, then stand, that thou mayest come to see thine own pride and glory laid in the dust,
So may I boldly say, It were good for thee to Fallen, Nay it were better, that God would let thee fallen, then stand, that thou Mayest come to see thine own pride and glory laid in the dust,
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for I open all these several names, that so I might fully describe and set him out to you, that you may know him, that if you find him not in you by one name, yet you may by another;
for I open all these several names, that so I might Fully describe and Set him out to you, that you may know him, that if you find him not in you by one name, yet you may by Another;
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That as Moses put his hand into his bosom, and pulled it out leprous: so I would fain have you finde that these things are in your own bosoms, you are all Lepers, but know it not.
That as Moses put his hand into his bosom, and pulled it out leprous: so I would fain have you find that these things Are in your own bosoms, you Are all Lepers, but know it not.
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And, by those his fiery darts (which the Apostle speaks of) he wounds the soul to death and destruction, and there is no delivering the soul from the jaws of this fiery Dragon, but by the Almighty power and hand of God;
And, by those his fiery darts (which the Apostle speaks of) he wounds the soul to death and destruction, and there is no delivering the soul from the Jaws of this fiery Dragon, but by the Almighty power and hand of God;
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All Humane and worldly wisdom must be brought down: The natural man, as born of the old Adam, must be crucified and slain ▪ and be utterly stript of all his wisdom and power: ye must take up arms,
All Humane and worldly Wisdom must be brought down: The natural man, as born of the old Adam, must be Crucified and slave ▪ and be utterly stripped of all his Wisdom and power: you must take up arms,
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and go to war within your selves, and fight with your selves, fight with your own wills, with your own affections: You mus resist and cast away that which is sweet and dear to flesh and bloud:
and go to war within your selves, and fight with your selves, fight with your own wills, with your own affections: You mus resist and cast away that which is sweet and dear to Flesh and blood:
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and therefore whenever ye look and behold in your selves, or any other, A dearness in sin, A love to sin, you shall finde how loth they are to part with it:
and Therefore whenever you look and behold in your selves, or any other, A dearness in since, A love to since, you shall find how loath they Are to part with it:
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Can a Blackamoor change his skin, or a Leopard his spots? Neither can ye which are accustomed to do evil, learn to do well, saith Isaiah, Therefore He is, A Sore Enemy.
Can a Blackamoor change his skin, or a Leopard his spots? Neither can you which Are accustomed to do evil, Learn to do well, Says Isaiah, Therefore He is, A Soar Enemy.
THis Text, as I have told you, represents a Christians whole time, that is, His Non-age, and his Full-age; if that be too long, his Winter and his Summer; if that also be,
THis Text, as I have told you, represents a Christians Whole time, that is, His Nonage, and his Fullage; if that be too long, his Winter and his Summer; if that also be,
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I say when we shall come to see this (if so be, we believe so far as this) Oh then we would willingly dye the death of the righteous, and that our dayes might end like his;
I say when we shall come to see this (if so be, we believe so Far as this) O then we would willingly die the death of the righteous, and that our days might end like his;
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Therefore it behoves us to look for sufferings; we must make account of being sufferers, and of being such kind of sufferers as may claim a part in Christs sufferings:
Therefore it behoves us to look for sufferings; we must make account of being sufferers, and of being such kind of sufferers as may claim a part in Christ sufferings:
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we were never called as the Apostle saith, to resist unto bloud, how then can we claim a part of suffering with Christ? therefore we must labour to find out such a condition wherein we may claim a part in Christs sufferings,
we were never called as the Apostle Says, to resist unto blood, how then can we claim a part of suffering with christ? Therefore we must labour to find out such a condition wherein we may claim a part in Christ sufferings,
Now when a Christian begins but to set his face toward Ierusalem, if he do but begin to look towards this Emptying and suffering life, he shall be sure to find enemies enough, this old man Adam, Lucifer, Antichrist, the red Dragon, Sin, &c. All standing like so many Golia•s or strong men armed, standing at the very gate;
Now when a Christian begins but to Set his face towards Ierusalem, if he do but begin to look towards this Emptying and suffering life, he shall be sure to find enemies enough, this old man Adam, Lucifer, Antichrist, the read Dragon, since, etc. All standing like so many Golia•s or strong men armed, standing At the very gate;
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they stand at the very foot of the six steps which I named unto you, 1 Condemnation 2 Ann•hilation of our selves. 3 Forsaking of all things. 4 Indifferency to all things. 5 Conformity in all things. 6 Deiformity or Transformity.
they stand At the very foot of the six steps which I nam unto you, 1 Condemnation 2 Ann•hilation of our selves. 3 Forsaking of all things. 4 Indifferency to all things. 5 Conformity in all things. 6 Deiformity or Transformity.
so that before we can set one foot on this first step, there stands, I say, Goliah, That mighty Giant, Standing for the whole army of the Philistims, being six cubits and a span high, with an helmet of brass upon his head, armed with a coat of Male, and greaves of brass upon his legs,
so that before we can Set one foot on this First step, there Stands, I say, Goliath, That mighty Giant, Standing for the Whole army of the philistines, being six cubits and a span high, with an helmet of brass upon his head, armed with a coat of Male, and greaves of brass upon his legs,
This Goliah thus armed stands, and if any man attempt or have a thought to look toward these six steps, he cries and proclaims, Choose you a man, and if he be able to come and fight with me, if he prevail over me, then will we be your servants and serve you:
This Goliath thus armed Stands, and if any man attempt or have a Thought to look towards these six steps, he cries and proclaims, Choose you a man, and if he be able to come and fight with me, if he prevail over me, then will we be your Servants and serve you:
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But it may be some will say to me, I know not the man, I never saw any such thing as you speak of, I have none of these things in me, you touch not me, I am free, I have nothing to do with this strong man armed, This Goliah, nor Lucifer, nor the Serpent, nor the red dragon, nor Antichrist.
But it may be Some will say to me, I know not the man, I never saw any such thing as you speak of, I have none of these things in me, you touch not me, I am free, I have nothing to do with this strong man armed, This Goliath, nor Lucifer, nor the Serpent, nor the read dragon, nor Antichrist.
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And you, for ought you can see have none of this battle of Warriors as Isaiah speaks of, which is with confused noise, and garments tumbled in blood; you have none of this burning up with the fewel of fire.
And you, for ought you can see have none of this battle of Warriors as Isaiah speaks of, which is with confused noise, and garments tumbled in blood; you have none of this burning up with the fuel of fire.
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As I said, if so be you find him in you by these names, or by his effects; then assure your selves He must be fought withal, there is no overcoming of him without fighting: Do not think that he is Scared with words, nor with Big looks, nor Stately carriage, nor self Arrogance, &c. Five of his names we have opened.
As I said, if so be you find him in you by these names, or by his effects; then assure your selves He must be fought withal, there is no overcoming of him without fighting: Do not think that he is Scared with words, nor with Big looks, nor Stately carriage, nor self Arrogance, etc. Five of his names we have opened.
which names we opened. 3. The Serpent, as Esay 27. 1. In that day the Lord with his sore and strong sword shall punish Leviathan the piercing Serpent, even Leviathan that crooked Serpent; he shall slay the Dragon that is in the Sea. And I tell you,
which names we opened. 3. The Serpent, as Isaiah 27. 1. In that day the Lord with his soar and strong sword shall Punish Leviathan the piercing Serpent, even Leviathan that crooked Serpent; he shall slay the Dragon that is in the Sea. And I tell you,
cut off swearing, lying, pride, covetousness, anger, revenge, any particular sin; yet you have left the root still, you have saved the Serpents head: and therefore though I have preached to you these three years,
Cut off swearing, lying, pride, covetousness, anger, revenge, any particular since; yet you have left the root still, you have saved the Serpents head: and Therefore though I have preached to you these three Years,
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as many do, inveighing against some one particular external gross sin, many months together. Perhaps I might have forced and perswaded you to leave them, and so may they:
as many do, inveighing against Some one particular external gross since, many months together. Perhaps I might have forced and persuaded you to leave them, and so may they:
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The fourth name was Lucifer, that is, that through our own vertues and excellencies he hath given us the fall; and that is a dangerous fall, that which we take by our own endowments: I do not mean onely natural endowments,
The fourth name was Lucifer, that is, that through our own Virtues and excellencies he hath given us the fallen; and that is a dangerous fallen, that which we take by our own endowments: I do not mean only natural endowments,
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but I mean our looking on our own excellencies, even those that are excellencies indeed, our graces, and that which to others makes us not onely seem excellent,
but I mean our looking on our own excellencies, even those that Are excellencies indeed, our graces, and that which to Others makes us not only seem excellent,
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how many sins we have overcome, and we glory like the Peacock in our own plumes and feathers; this is the most dangerous fall, if not an irrecoverable one.
how many Sins we have overcome, and we glory like the Peacock in our own plumes and Feathers; this is the most dangerous fallen, if not an irrecoverable one.
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Fifthly, He is called the red Dragon, in the Revelation 12. 3. we read in this place of a woman that was with child, clothed with the Sun, ready to be delivered of a male child,
Fifthly, He is called the read Dragon, in the Revelation 12. 3. we read in this place of a woman that was with child, clothed with the Sun, ready to be Delivered of a male child,
if it had been of the female sex, he had not cared, but being a Man-child, one that would be the destruction of him and his kingdom, it was time for him to look about him.
if it had been of the female sex, he had not cared, but being a Manchild, one that would be the destruction of him and his Kingdom, it was time for him to look about him.
And when you read that Chapter of the woman in heaven clothed with the Sun, I hope you are not so weak as to imagine that there is any such thing in heaven;
And when you read that Chapter of the woman in heaven clothed with the Sun, I hope you Are not so weak as to imagine that there is any such thing in heaven;
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and this is a sore Armour, and we cannot destroy him, but we must destroy our selves: Ye must destroy your life, ye must destroy the blood, the life of your lusts, the life of your sins, the life of your desires, the life of your affections, the life of your hopes, the life of your fears;
and this is a soar Armour, and we cannot destroy him, but we must destroy our selves: You must destroy your life, you must destroy the blood, the life of your Lustiest, the life of your Sins, the life of your Desires, the life of your affections, the life of your hope's, the life of your fears;
The sixth name, he is called the Roaring Lion; so called because of his implacable fury, nothing will satisfie him, nothing will stop him in his course of sin;
The sixth name, he is called the Roaring lion; so called Because of his implacable fury, nothing will satisfy him, nothing will stop him in his course of since;
And he is not unarmed, and his armour is Resolution; he will through all, nothing shall stop him, he is desperate, he is without all bounds, restraints and limits:
And he is not unarmed, and his armour is Resolution; he will through all, nothing shall stop him, he is desperate, he is without all bounds, restraints and Limits:
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Sayes he, seeing that God commands and I command, one is strong, and the other is strong, I care not, right or wrong, stand or fall, let him that is strongest take all.
Says he, seeing that God commands and I command, one is strong, and the other is strong, I care not, right or wrong, stand or fallen, let him that is Strongest take all.
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1 God unto Man, as Gen. 3. Hath God said, Ye shall not eat of the tree, &c. but in the day thou eatest thou shalt die? Tush Ye shall not die, for God doth know that in the day ye eat thereof, your eyes shall be opened,
1 God unto Man, as Gen. 3. Hath God said, You shall not eat of the tree, etc. but in the day thou Eatest thou shalt die? Tush You shall not die, for God does know that in the day you eat thereof, your eyes shall be opened,
He may well be called the father of lyes, Ioh. 8. 44. that he should be so impudent, to accuse the infinite good, and Almighty God, Of strait-handedness or Envy towards them:
He may well be called the father of lies, John 8. 44. that he should be so impudent, to accuse the infinite good, and Almighty God, Of strait-handedness or Envy towards them:
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and had tyed them from eating of that tree, lest they should better their condition; l•st they poor miserable crawling worms, should come to be like the Eternal, Omnipotent, Wise God;
and had tied them from eating of that tree, lest they should better their condition; l•st they poor miserable crawling worms, should come to be like the Eternal, Omnipotent, Wise God;
Again, Secondly he accuses Man unto God, as Iob 1. God asked him if he had taken notice of his servant Iob? Satan answered, Doth Iob serve God for nought? thou blessest him, and therefore he serveth thee:
Again, Secondly he accuses Man unto God, as Job 1. God asked him if he had taken notice of his servant Job? Satan answered, Does Job serve God for nought? thou blessest him, and Therefore he serves thee:
From whence comes all strife, and debates, and contention? is not he the cause? as the Apostle saith, from whence come wars and dissention? come they not hence, even from your lusts which war in your members? Rather then the Devil will accuse himself, he will accuse Man, yea the Scripture, Nay God himself:
From whence comes all strife, and debates, and contention? is not he the cause? as the Apostle Says, from whence come wars and dissension? come they not hence, even from your Lustiest which war in your members? Rather then the devil will accuse himself, he will accuse Man, yea the Scripture, Nay God himself:
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You will say, Nay now, we are sure we are all free of this, he is far enough off us, he is at Rome: if there should be an Antichrist among us, he should soon be discovered and had up into the High Commission Court, and there be censured:
You will say, Nay now, we Are sure we Are all free of this, he is Far enough off us, he is At Room: if there should be an Antichrist among us, he should soon be discovered and had up into the High Commission Court, and there be censured:
but we are no Antich•ists, for the Apostle saith, That whosoever he be that confesses not that Iesus Christ is come in the flesh, the same is Antichrist:
but we Are no Antich•ists, for the Apostle Says, That whosoever he be that Confesses not that Iesus christ is come in the Flesh, the same is Antichrist:
now we all confess this, he came into the world 1600 years ago, and he was begotten by the Holy Ghos•, (this is part of our Creed) born of the virgin M•ry, suffered under Po•tius Pilate, &c. but thinkest thou that this confession with the mouth is enough? But I would ask thee, Is Jesus Christ come in the flesh with thee? is he come into thy flesh? that Ch•ist is Born in thee, risen in thee, that he is glorified in thy members? Then, thou art no Antichrist:
now we all confess this, he Come into the world 1600 Years ago, and he was begotten by the Holy Ghos•, (this is part of our Creed) born of the Virgae M•ry, suffered under Po•tius Pilate, etc. but Thinkest thou that this Confessi with the Mouth is enough? But I would ask thee, Is jesus christ come in the Flesh with thee? is he come into thy Flesh? that Ch•ist is Born in thee, risen in thee, that he is glorified in thy members? Then, thou art no Antichrist:
I know well the general Vote is, that the Pope is Antichrist ▪ well, let it be so, that he is externally and chiefly at Rome: and that the Pope shall be destroyed, and then Antichrist is fallen;
I know well the general Vote is, that the Pope is Antichrist ▪ well, let it be so, that he is externally and chiefly At Room: and that the Pope shall be destroyed, and then Antichrist is fallen;
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when you have striven so long, and God will have his will then you (it may be) will say thy will be done, and thy kingdom come: but then is Gods Kingdom come,
when you have striven so long, and God will have his will then you (it may be) will say thy will be done, and thy Kingdom come: but then is God's Kingdom come,
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there are many Antichrists, 1 Ioh. 2. 18. Little children, it is the last time, and as ye have heard that Antichrist shall come, even n•w are there many Antichrists:
there Are many Antichrists, 1 John 2. 18. Little children, it is the last time, and as you have herd that Antichrist shall come, even n•w Are there many Antichrists:
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insomuch that we had need do as the Prophet Zachary sayes, Search Ierusalem with lights; for Antichrist is in every place, the houses are full of Antichrist, the Pulpits are full of Antichrist ▪ the Communion-table is full of Antichrist, all places are full of Antichrist.
insomuch that we had needs do as the Prophet Zachary Says, Search Ierusalem with lights; for Antichrist is in every place, the houses Are full of Antichrist, the Pulpits Are full of Antichrist ▪ the Communion table is full of Antichrist, all places Are full of Antichrist.
Those that are grieved at any thing God doth ▪ and will not be ruled by his will, this is to war against him; To think any thing (let it be what it will) not well done that he does,
Those that Are grieved At any thing God does ▪ and will not be ruled by his will, this is to war against him; To think any thing (let it be what it will) not well done that he does,
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But what may be the armour of this sin of Rebellion? And what are his weapons? Answ. Tis no other but [ His Wisdom ] that is, wisdome to get for themselves, To get riches,
But what may be the armour of this since of Rebellion? And what Are his weapons? Answer This no other but [ His Wisdom ] that is, Wisdom to get for themselves, To get riches,
B•• as I told you, This Strong man Armed, which I have endeavoured in part to unfold by these names, will not suffer you to set a foot on the very first step, viz. To condemnation of our selves:
B•• as I told you, This Strong man Armed, which I have endeavoured in part to unfold by these names, will not suffer you to Set a foot on the very First step, viz. To condemnation of our selves:
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And, if by opening all these names, which I am not yet half through, I can bring •bout but the acknowledgement of your own guiltiness, I shall think my labour well bestowed;
And, if by opening all these names, which I am not yet half through, I can bring •bout but the acknowledgement of your own guiltiness, I shall think my labour well bestowed;
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yet but little believed, (as most of your common Proverbs are very true sayings) If our enemies within us did not betray us, our enemies without us could not surus Nothing can hurt us but our selves:
yet but little believed, (as most of your Common Proverbs Are very true sayings) If our enemies within us did not betray us, our enemies without us could not surus Nothing can hurt us but our selves:
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As I then told you, God doth not require at every mans hand to be poor, to be despised, and to suffer calumny, to forsake houses and lands, and wife and children: but whosoever suffers with Christ in these two things;
As I then told you, God does not require At every men hand to be poor, to be despised, and to suffer calumny, to forsake houses and Lands, and wife and children: but whosoever suffers with christ in these two things;
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In being Emptied and Humbled as Christ was, he shall find sufferings enough; He will say, he hath suffered heavy burthens, heavy afflictions, rending and tearing crosses:
In being Emptied and Humbled as christ was, he shall find sufferings enough; He will say, he hath suffered heavy burdens, heavy afflictions, rending and tearing Crosses:
and we to behave our selves, even in our hearts, and from our very souls as truly humble as a little child, or as the basest ser•ant, to become all to all:
and we to behave our selves, even in our hearts, and from our very Souls as truly humble as a little child, or as the Basest ser•ant, to become all to all:
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you may conceive of terrible sufferings, of Rackings, of Breakings of bones, of Tearing apieces with wild horses, of being flayed alive: but yet these sufferings are a thousandfold more hard and difficult to overcome,
you may conceive of terrible sufferings, of Rackings, of Breakings of bones, of Tearing apieces with wild Horses, of being flayed alive: but yet these sufferings Are a thousandfold more hard and difficult to overcome,
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and as our Saviour saith in another case, Rather then a man should offend one of these little ones, it were better for him that a milstone were hanged about his neck,
and as our Saviour Says in Another case, Rather then a man should offend one of these little ones, it were better for him that a millstone were hanged about his neck,
nay, we shall find there the Mystery of Iniquity working, that will hinder us, till it be re•oved: and that Eccles. 2. 1. I said in mine heart, go to now, I will prove thee with mirth; therefore enjoy pleasure:
nay, we shall find there the Mystery of Iniquity working, that will hinder us, till it be re•oved: and that Eccles. 2. 1. I said in mine heart, go to now, I will prove thee with mirth; Therefore enjoy pleasure:
He that will be a warriour must not mind pleasure, nor fear death. You know, David complained that he was compassed about with enemies on every side: So that The fat bulls of Bashan environed him, Psal. 22. 12. and that his feet stuck fast in the mire, Psal. 69. 2. but let me tell you, all here present at this time, have as great reason to complain of those things, as ever David had.
He that will be a warrior must not mind pleasure, nor Fear death. You know, David complained that he was compassed about with enemies on every side: So that The fat Bulls of Bashan environed him, Psalm 22. 12. and that his feet stuck fast in the mire, Psalm 69. 2. but let me tell you, all Here present At this time, have as great reason to complain of those things, as ever David had.
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and opened divers names by which he is set out to us, and pourtraied before us: As Adam. The Old man. Lucifer. Red Dragon. The roaring Lion. Antichrist. The Devil. Rebellion. So far we are gone.
and opened diverse names by which he is Set out to us, and portrayed before us: As Adam. The Old man. Lucifer. Red Dragon. The roaring lion. Antichrist. The devil. Rebellion. So Far we Are gone.
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This enemy is such an one, that if you do not continually watch, and stand in fear of him, you shall be sure to feel him: and though he hath many names, (yea as many names as a Jesuit, that hath one name for one shire,
This enemy is such an one, that if you do not continually watch, and stand in Fear of him, you shall be sure to feel him: and though he hath many names, (yea as many names as a Jesuit, that hath one name for one shire,
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As the children of Israel on Mount Sinai, they were not able to hear God speak: but say they, Let Moses speak to us, and let God speak no more unto us lest we dye:
As the children of Israel on Mount Sinai, they were not able to hear God speak: but say they, Let Moses speak to us, and let God speak no more unto us lest we die:
therefore God gives These unseen Enemies such names as are agreeable to things we see, hear, feel, and know, that by them we may know Their Natures and qualities.
Therefore God gives These unseen Enemies such names as Are agreeable to things we see, hear, feel, and know, that by them we may know Their Nature's and qualities.
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So I tell you, if ye go about to enter into the Kingdom of God, you ••all find, Sin lieth at the door, and ye shall find him as cruel and as hard a Master to serve, as the Israelites found of Pharaoh: you shall find Him alwayes laying cruel taxations upon you:
So I tell you, if you go about to enter into the Kingdom of God, you ••all find, since lies At the door, and you shall find him as cruel and as hard a Master to serve, as the Israelites found of Pharaoh: you shall find Him always laying cruel taxations upon you:
you shall find him an enemy that will serve you to wrestle with all your life time: and the further and longer you go on in his service and in this way, the harder to return: The way of God is a strait way: now if a man erre never so little at first, from a strait way a very small little,
you shall find him an enemy that will serve you to wrestle with all your life time: and the further and longer you go on in his service and in this Way, the harder to return: The Way of God is a strait Way: now if a man err never so little At First, from a strait Way a very small little,
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And the Armour of this Sin sticks as close to us as our skins; for his Armour is, Our Selves, our own Members are the weapons of unrighteousness: And,
And the Armour of this since sticks as close to us as our skins; for his Armour is, Our Selves, our own Members Are the weapons of unrighteousness: And,
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but as in all the Scriptures, he speaks to our capacity, he shadows out by these things, that we should do somewhat answerable and equivalent to this cutting off hands and feet, and pulling out our right eyes:
but as in all the Scriptures, he speaks to our capacity, he shadows out by these things, that we should do somewhat answerable and equivalent to this cutting off hands and feet, and pulling out our right eyes:
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As all our Saviours actions, while he was here upon earth, were not ended in the actions, but by those actions he would resemble to us what he did in the soul:
As all our Saviors actions, while he was Here upon earth, were not ended in the actions, but by those actions he would resemble to us what he did in the soul:
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and therefore by Gods will it so fell out, that at that time that our Saviour lived upon the earth, there were more actually and really possest with Devils,
and Therefore by God's will it so fell out, that At that time that our Saviour lived upon the earth, there were more actually and really possessed with Devils,
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The eleventh name is False light: I am the true light that lighteth every man that comes into the world, John 1. 8. Christ is the true light, which implies that there is a false light: Till he be lighted up in the soul (and as David saith, In thy light we shall see light, Psal. 36. 9. ) all other light is but darkness; till we come to see things by this light, we see them all by a False light: every thing is of quite contrary colour in the light, that we thought it to be in the dark.
The eleventh name is False Light: I am the true Light that lights every man that comes into the world, John 1. 8. christ is the true Light, which Implies that there is a false Light: Till he be lighted up in the soul (and as David Says, In thy Light we shall see Light, Psalm 36. 9.) all other Light is but darkness; till we come to see things by this Light, we see them all by a False Light: every thing is of quite contrary colour in the Light, that we Thought it to be in the dark.
The light discovers every thing as it is; but till this light be come into the soul, we believe not that we are in Darkness, we think we have as true a light as can be: will you make us believe we are blind? Saith the Pharisee to Christ;
The Light discovers every thing as it is; but till this Light be come into the soul, we believe not that we Are in Darkness, we think we have as true a Light as can be: will you make us believe we Are blind? Says the Pharisee to christ;
tis true, they have a light, but it is a false light: things are not represented to them as they are, because there is [ water ] between the sight and the thing: but those that live on the land, they see things as they are, there is no obstacle between them and the things they look on;
this true, they have a Light, but it is a false Light: things Are not represented to them as they Are, Because there is [ water ] between the sighed and the thing: but those that live on the land, they see things as they Are, there is no obstacle between them and the things they look on;
and seek to do justice and equity towards all, and pay every man his own? do not we live uprightly? do not we govern justly and uprightly, and according to Gods Laws? do not we bridle sin and sinners, that they run not into that excess of riot that some do? do not we also submit our selves to authority over us,
and seek to do Justice and equity towards all, and pay every man his own? do not we live uprightly? do not we govern justly and uprightly, and according to God's Laws? do not we bridle sin and Sinners, that they run not into that excess of riot that Some do? do not we also submit our selves to Authority over us,
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and walk honestly in our places, and live peaceably with all men? These men, these are the men (I say) they live in the water: they have but a duskish, glimmering light, though they thus boast themselves; nothing appears truly to them:
and walk honestly in our places, and live peaceably with all men? These men, these Are the men (I say) they live in the water: they have but a duskish, glimmering Light, though they thus boast themselves; nothing appears truly to them:
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They know not what will become of Swearers, and Cheaters, and Drunkards, and Whore•ongers, &c. If it were possible it should go ill with us, what should become of the multitude? say they:
They know not what will become of Swearers, and Cheaters, and Drunkards, and Whore•ongers, etc. If it were possible it should go ill with us, what should become of the multitude? say they:
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But the Armour of this False light is Reason: whatever seems good to reason, that is good: and if you cannot shew them a reason, it cannot be good: for say they,
But the Armour of this False Light is Reason: whatever seems good to reason, that is good: and if you cannot show them a reason, it cannot be good: for say they,
saith the Text, is it reason that I should take my victuals that I have prepared for my Sheep-shearers, and give unto strangers? 1 Sam. 25. 11. Is it not reason I should take notice of my gifts and graces that God hath bestowed upon me? of my wisdom, of my understanding, of my memory which God hath given me, of my labours and attainments above another? take heed, take heed I pray thee;
Says the Text, is it reason that I should take my victuals that I have prepared for my Sheep-shearers, and give unto Strangers? 1 Sam. 25. 11. Is it not reason I should take notice of my Gifts and graces that God hath bestowed upon me? of my Wisdom, of my understanding, of my memory which God hath given me, of my labours and attainments above Another? take heed, take heed I pray thee;
this may cost thee thy life, 〈 … 〉 to cost Nabal his, had not wise Abigail come and met David; if Gods wisdom doth not come and prevent thy reason, and thy wisdom, they will destroy thee.
this may cost thee thy life, 〈 … 〉 to cost Nabal his, had not wise Abigail come and met David; if God's Wisdom does not come and prevent thy reason, and thy Wisdom, they will destroy thee.
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how great is that darkness? they call good evil, and evil good; they call sweet sowre, and sowre sweet; That which men and flesh calls good, that they call good; what nature and reason sayes is good, that is good, and onely good; but God calls that evil which they call good,
how great is that darkness? they call good evil, and evil good; they call sweet sour, and sour sweet; That which men and Flesh calls good, that they call good; what nature and reason Says is good, that is good, and only good; but God calls that evil which they call good,
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tis true, we think, speak, do, but tis through flesh, and therefore is flesh; and you know what the Apostle saith, When we are present in the flesh, we are strangers to God:
this true, we think, speak, do, but this through Flesh, and Therefore is Flesh; and you know what the Apostle Says, When we Are present in the Flesh, we Are Strangers to God:
But what may be the Armour of this flesh? His Armour is Provision: how do men make provision for the flesh? Rom. 13. 14. and in the mean time neglect their souls? all their thoughts, words, actions, all their walking, sitting, lying, running, 〈 ◊ 〉 is, To make provision for the flesh;
But what may be the Armour of this Flesh? His Armour is Provision: how do men make provision for the Flesh? Rom. 13. 14. and in the mean time neglect their Souls? all their thoughts, words, actions, all their walking, sitting, lying, running, 〈 ◊ 〉 is, To make provision for the Flesh;
and when they think they have made sufficient provision for 〈 ◊ 〉, then they are at rest; till then, never 〈 … 〉, heart, hands, feet, eyes, all are set a work to mak• provision for this flesh: but where, where is the man, that takes such care, and endeavours to make such provision for his soul? where is the man that can say,
and when they think they have made sufficient provision for 〈 ◊ 〉, then they Are At rest; till then, never 〈 … 〉, heart, hands, feet, eyes, all Are Set a work to mak• provision for this Flesh: but where, where is the man, that Takes such care, and endeavours to make such provision for his soul? where is the man that can say,
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Where, I say, is the soul that can say triumphingly, Soul, soul, now take thy rest, take thy Ease, be Merry in thy God, let him be thy joy, thy game and thy gain;
Where, I say, is the soul that can say triumphingly, Soul, soul, now take thy rest, take thy Ease, be Merry in thy God, let him be thy joy, thy game and thy gain;
The fourteenth name is Selfness, Whoever will be my Desciple, let him deny himself, Luke 9. 23. not onely deny thy self all those things that are evil:
The fourteenth name is Selfness, Whoever will be my Disciple, let him deny himself, Lycia 9. 23. not only deny thy self all those things that Are evil:
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cast down your crowns before the Lamb, and him that sitteth upon the throne, and confess all honour, all praise, all power, all might, all dominion is his,
cast down your crowns before the Lamb, and him that Sitteth upon the throne, and confess all honour, all praise, all power, all might, all dominion is his,
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acknowledge I say (as the truth is) that you are nothing, that you can do nothing; and say, there is nothing due to me but shame and confusion of face for ever;
acknowledge I say (as the truth is) that you Are nothing, that you can do nothing; and say, there is nothing due to me but shame and confusion of face for ever;
that is, when we ascribe this or that thing to our selves, I have Propriety in this thing, it is mine, and mine onely, and we look upon it as a thing, we may do what we please with it:
that is, when we ascribe this or that thing to our selves, I have Propriety in this thing, it is mine, and mine only, and we look upon it as a thing, we may do what we please with it:
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Truly Friends, through the depravation of reason, we have so corrupted the Scripture, and so mis•pplyed it to our own destruction, wresting Scripture and picking out some places meerly to serve our own turns, and no otherwise.
Truly Friends, through the depravation of reason, we have so corrupted the Scripture, and so mis•pplyed it to our own destruction, wresting Scripture and picking out Some places merely to serve our own turns, and no otherwise.
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for as our Saviour saith, Look upon the Lilies, and see how they are clothed. Solomon in all his royalty is not like them, yet they neither sow nor spin;
for as our Saviour Says, Look upon the Lilies, and see how they Are clothed. Solomon in all his royalty is not like them, yet they neither sow nor spin;
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for say they, if we should not love our selves, who will love us? A necessity to love your selves, such a necessity did I never read of in all the Scriptures:
for say they, if we should not love our selves, who will love us? A necessity to love your selves, such a necessity did I never read of in all the Scriptures:
and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? behold in the day of your fast you find pleasure, and exact all your labours:
and thou See not? Wherefore have we afflicted our soul, and thou Takest no knowledge? behold in the day of your fast you find pleasure, and exact all your labours:
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And say they, if our own Will will bring about the doing so many good actions, in such an holy manner, how can this be evil? I must be brief, the time cuts me off:
And say they, if our own Will will bring about the doing so many good actions, in such an holy manner, how can this be evil? I must be brief, the time cuts me off:
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but what men say is good and commendable: we are not of Davids mind, to make Gods word A light unto our feet, and a lanthorn to our paths, to lead us in the way of truth:
but what men say is good and commendable: we Are not of Davids mind, to make God's word A Light unto our feet, and a lantern to our paths, to led us in the Way of truth:
we please the world, and the world pleaseth and tickles us with its delights, and we run after it with great pleasure and delight, so that it may lead us any whither: And this is also (I hope you perceive him) A difficult and dangerous enemy to resist and overcome, especially being so Armed; for we in all these things must resist our selves, our own wills, our own pleasure, our own sweetest delights,
we please the world, and the world Pleases and tickles us with its delights, and we run After it with great pleasure and delight, so that it may led us any whither: And this is also (I hope you perceive him) A difficult and dangerous enemy to resist and overcome, especially being so Armed; for we in all these things must resist our selves, our own wills, our own pleasure, our own Sweetest delights,
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and that it is the Lord (as David saith) that sent from heaven from his high and holy place to save me from the reproch of him that would swallow me up, Ps. 57. 3. and set my feet at liberty,
and that it is the Lord (as David Says) that sent from heaven from his high and holy place to save me from the reproach of him that would swallow me up, Ps. 57. 3. and Set my feet At liberty,
he hath been a Sampson in us, to snap a sunder The new cords wherewith we were bound, and he hath brok ope, T•e Gates of Gaza, and carried them away on his shoulders; and all this you have as really found, done in you as if you had been with Sampson himself,
he hath been a Sampson in us, to snap a sunder The new cords wherewith we were bound, and he hath brok open, T•e Gates of Gaza, and carried them away on his shoulders; and all this you have as really found, done in you as if you had been with Sampson himself,
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for then what shall become of them that never suffer any of these things and yet do suffer with Christ? therefore I told you wherein every one must suffer with Christ,
for then what shall become of them that never suffer any of these things and yet do suffer with christ? Therefore I told you wherein every one must suffer with christ,
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And Again let me tell you, The least mite of sufferings, though it be never so smal, yea as small as the two mites (being but half a farthing the poor widow offered) coming from this foundation and fountain, it is great and precious in Gods sight,
And Again let me tell you, The least mite of sufferings, though it be never so small, yea as small as the two mites (being but half a farthing the poor widow offered) coming from this Foundation and fountain, it is great and precious in God's sighed,
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And confound our language, and bring it again to nothing. 3. Abdication, or for saking all, resigning up all to God, all that ever we are or have. 4. Indifferency, to be equally disposed to every thing;
And confound our language, and bring it again to nothing. 3. Abdication, or for saking all, resigning up all to God, all that ever we Are or have. 4. Indifferency, to be equally disposed to every thing;
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to want, and riches, to cold weather and hot, to peace and war, &c. knowing that nothing can be better ordered then it is, All being done according to his will. 5. Conformity, to Christ in all things, that what ever Christ would do were he on earth, in my case, in my calling and condition the same do we. 6. Deiformity, that is, That though you see us move, wish, affect, will, rejoyce, &c. yet it is not we,
to want, and riches, to cold weather and hight, to peace and war, etc. knowing that nothing can be better ordered then it is, All being done according to his will. 5. Conformity, to christ in all things, that what ever christ would do were he on earth, in my case, in my calling and condition the same do we. 6. Deiformity, that is, That though you see us move, wish, affect, will, rejoice, etc. yet it is not we,
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If you have not lookt all this while within your selves, and lookt to find there, The Devil, Sin, the red Dragon the Serpent, Lucifer, the roaring Lion, Antichrist, &c. my labour is lost, I have but be at the air, and spilt water on the ground: And it is but a folly to proceed to open these steps; for as ye understand not the One, so neither can you the Other; they are both to you As a fountain walled about, and a spring shut up, and as a book Sealed.
If you have not looked all this while within your selves, and looked to find there, The devil, since, the read Dragon the Serpent, Lucifer, the roaring lion, Antichrist, etc. my labour is lost, I have but be At the air, and spilled water on the ground: And it is but a folly to proceed to open these steps; for as you understand not the One, so neither can you the Other; they Are both to you As a fountain walled about, and a spring shut up, and as a book Sealed.
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The subject of our Coudemnation, Being, The strong Man, The Old man, This Goliah• of Gath, &c. as you may remember, we have arraigned and indicted him by several Names;
The Subject of our Coudemnation, Being, The strong Man, The Old man, This Goliah• of Gaza, etc. as you may Remember, we have arraigned and indicted him by several Names;
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or Propriety, or Self-Love, or our Own will, or lastly, by the name of Errour: For we shewed you that in Scripture he had all these names, with many more:
or Propriety, or Self-Love, or our Own will, or lastly, by the name of Error: For we showed you that in Scripture he had all these names, with many more:
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We have not onely a Commission, but a Promise annexed to it, to encourage us to this judging, 1 Cor. 11. where the Apostle commands Iudge your selves, and you shall escape the judgement of God:
We have not only a Commission, but a Promise annexed to it, to encourage us to this judging, 1 Cor. 11. where the Apostle commands Judge your selves, and you shall escape the judgement of God:
But know this also, though this work be done in thee, it is not thou that doest it, but God is judge himself; yet God himself judgeth no man, but all judgement is committed to the Son, Ioh. 5. 22. and not onely the sentence,
But know this also, though this work be done in thee, it is not thou that dost it, but God is judge himself; yet God himself Judgeth no man, but all judgement is committed to the Son, John 5. 22. and not only the sentence,
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he is not onely Judge at that great and last day, but he also is Judge in this life, as our Saviour sayes, Ioh. 12. 31. Behold now is the Prince of this World judged, or cast out:
he is not only Judge At that great and last day, but he also is Judge in this life, as our Saviour Says, John 12. 31. Behold now is the Prince of this World judged, or cast out:
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for if we tarry till Satan condemn Satan, if we tarry till Belzebub condemn Belzebub, till the strong man bind himself, we may tarry a day too long, as the Proverb is:
for if we tarry till Satan condemn Satan, if we tarry till Belzebub condemn Belzebub, till the strong man bind himself, we may tarry a day too long, as the Proverb is:
for never while the world stands can we expect that flesh will judge flesh, that our own will will condemn our own will, that Lucifer will judge Lucifer: this can never be;
for never while the world Stands can we expect that Flesh will judge Flesh, that our own will will condemn our own will, that Lucifer will judge Lucifer: this can never be;
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for whereas there is among you envyings and strifes, and divisions, are not ye carnal, and walk as men? that are led meerly by carnal and fleshly sense, given up onely to please their appetites and fleshly desires, they see no farther,
for whereas there is among you envyings and strifes, and divisions, Are not you carnal, and walk as men? that Are led merely by carnal and fleshly sense, given up only to please their appetites and fleshly Desires, they see no farther,
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for all this wisdom is but earthly, fleshly, and devillish, Iam. 3. 15. Can it be expected that either of these two will judge themselves? will carnal fleshliness judge carnality? no, it approves it, it justifies it: or will reason condemn reason? how can it overthrow it self? it is impossible;
for all this Wisdom is but earthly, fleshly, and devilish, Iam. 3. 15. Can it be expected that either of these two will judge themselves? will carnal fleshliness judge carnality? no, it approves it, it Justifies it: or will reason condemn reason? how can it overthrow it self? it is impossible;
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But there is a third sort of men, and they are Spiritual men, Gal. 6. 1. and 1 Cor. 2. 15. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thy self, left thou also be tempted.
But there is a third sort of men, and they Are Spiritual men, Gal. 6. 1. and 1 Cor. 2. 15. Brothers, if a man be overtaken in a fault, you which Are spiritual, restore such an one in the Spirit of meekness, considering thy self, left thou also be tempted.
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but according to thy righteousness. And if that condemn me, this condemnation is not unto death, as Christ said concerning Lazarus, This sickness is not unto death;
but according to thy righteousness. And if that condemn me, this condemnation is not unto death, as christ said Concerning Lazarus, This sickness is not unto death;
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Now, He that hath been judged and condemned by the world, must now condemn the world: Now He sits down with Christ in his Throne, To judge even the twelve Tribes of Israel; all Outward and formal profession.
Now, He that hath been judged and condemned by the world, must now condemn the world: Now He sits down with christ in his Throne, To judge even the twelve Tribes of Israel; all Outward and formal profession.
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The wisdome of the world, which hath long condemned the wisdom of God to be folly, must now by the wisdom of God, be codemned of folly, 1 Cor. 2. 14. The natural man receiveth not the things of God,
The Wisdom of the world, which hath long condemned the Wisdom of God to be folly, must now by the Wisdom of God, be condemned of folly, 1 Cor. 2. 14. The natural man receives not the things of God,
For until this work •f condemnation be wrought in us, we have no need of a pardon, we have no need of a Phisician, for we are whole: And he that thinks this work needless, he hath as yet no Saviour, Intercessor,
For until this work •f condemnation be wrought in us, we have no need of a pardon, we have no need of a physician, for we Are Whole: And he that thinks this work needless, he hath as yet no Saviour, Intercessor,
the precious blood of Christ, let it speak better things to whom it will, to thee it speaks no better then the blood of Abel: till this great act of condemning our selves be in thee, Christ dyed in vain to thee.
the precious blood of christ, let it speak better things to whom it will, to thee it speaks no better then the blood of Abel: till this great act of condemning our selves be in thee, christ died in vain to thee.
what shall I say? I will say as Isaiah saith, to the Law and to the testimony, either contractedly or at large, which sayes, Thou shalt love God, above all, with all thy strength, with all thy mind, and with all thy might:
what shall I say? I will say as Isaiah Says, to the Law and to the testimony, either contractedly or At large, which Says, Thou shalt love God, above all, with all thy strength, with all thy mind, and with all thy might:
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See and examine thy self by this Law, and see whether there be no cause of condemning thy self: It is a Law made for thee to walk by and •bey, by him that made thee, who hath power to command thee:
See and examine thy self by this Law, and see whither there be no cause of condemning thy self: It is a Law made for thee to walk by and •bey, by him that made thee, who hath power to command thee:
besides, how agreeable is it to thy well-being, and to the well-being of thy neighbour? how agreeable to the principles of nature and reason? how hath it been justified in all ages? and lastly, in observing whereof consists thy life and breath,
beside, how agreeable is it to thy well-being, and to the well-being of thy neighbour? how agreeable to the principles of nature and reason? how hath it been justified in all ages? and lastly, in observing whereof consists thy life and breath,
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And because you shall not hereafter complain of your not being Catechized, I will in this point teach every of you to chatechize himself; and do it I charge you, till you find matter enough to condemn your selves: and before you go about it, you had need to pray, O Lord, open thou mine eyes, &c. that I may receive my sight. Take then the first Commandement:
And Because you shall not hereafter complain of your not being Catechized, I will in this point teach every of you to chatechize himself; and do it I charge you, till you find matter enough to condemn your selves: and before you go about it, you had need to pray, Oh Lord, open thou mine eyes, etc. that I may receive my sighed. Take then the First Commandment:
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even every man before me, (for I implead my self, and all that hear me this day) that according as the Prophet saith, Ie. 2. 28. According to the number of your Cities, so many are your gods:
even every man before me, (for I implead my self, and all that hear me this day) that according as the Prophet Says, Ie. 2. 28. According to the number of your Cities, so many Are your God's:
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I appeal to thy self, That thou hast pleased thy self, but Gods Commandments thou hast cast them behind thy back, and trodden them under foot: Let it be what sin it will,
I appeal to thy self, That thou hast pleased thy self, but God's commandments thou hast cast them behind thy back, and trodden them under foot: Let it be what since it will,
whoever they are that dare displease God, for the satisfying of any lust or sin whatsover, thou hast hated righteousness, and loved wickedness, Psal. 45. 7. thou hast made that very lust thy God: What Lord, what God, what lust hath power to command you,
whoever they Are that Dare displease God, for the satisfying of any lust or since whatsoever, thou hast hated righteousness, and loved wickedness, Psalm 45. 7. thou hast made that very lust thy God: What Lord, what God, what lust hath power to command you,
And I tell thee that therein As the Israelites did, thou hast worshipped them, and said when they had made a GOLDEN CALF, These be thy gods O Israel, these are they that will help thee, and deliver thee;
And I tell thee that therein As the Israelites did, thou hast worshipped them, and said when they had made a GOLDEN CALF, These be thy God's Oh Israel, these Are they that will help thee, and deliver thee;
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Many men may think themselves exempted from suffering with Christ, because they do not suffer as Christ did; viz. In Disgrace. Buffeting. Spitting upon. Poverty. Whipping.
Many men may think themselves exempted from suffering with christ, Because they do not suffer as christ did; viz. In Disgrace. Buffeting. Spitting upon. Poverty. Whipping.
but suffering in these two respects, In Emptying our selves, and humbling our selves as Christ did, we do suffer with Christ, and shall Reign with him.
but suffering in these two respects, In Emptying our selves, and humbling our selves as christ did, we do suffer with christ, and shall Reign with him.
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as willing to have want as plenty, foul weather as fair, bad report as good report ▪ that we can as well bless God for evil as for good, Enough can say, blessed be his name for good things:
as willing to have want as plenty, foul weather as fair, bad report as good report ▪ that we can as well bless God for evil as for good, Enough can say, blessed be his name for good things:
But where is the man that when God hath taken away any of these things, can say as heartily, Blessed be his name? that when God hath taken away his dear wife, that when God hath taken away his hopeful child, he can say, Blessed be the name of the Lord? God hath taken away my credit, God hath taken away my wealth, taken away my health;
But where is the man that when God hath taken away any of these things, can say as heartily, Blessed be his name? that when God hath taken away his dear wife, that when God hath taken away his hopeful child, he can say, Blessed be the name of the Lord? God hath taken away my credit, God hath taken away my wealth, taken away my health;
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because you and the world have made a league together, and you esteem it so dear a friend as you can have no better? Answer me seriously, Is it not because you are afraid the Comforts hereafter are not comparable to the Comforts here? but would you escape this fear? would you escape this judgement? then you must ascend these six steps.
Because you and the world have made a league together, and you esteem it so dear a friend as you can have no better? Answer me seriously, Is it not Because you Are afraid the Comforts hereafter Are not comparable to the Comforts Here? but would you escape this Fear? would you escape this judgement? then you must ascend these six steps.
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What have I do to enter upon the office of Christ? All judgement is committed to the Son, John 5. 22. To which we Answer, It is true, that whosoever is truly judged, it is Christ that judges him;
What have I do to enter upon the office of christ? All judgement is committed to the Son, John 5. 22. To which we Answer, It is true, that whosoever is truly judged, it is christ that judges him;
will reason judge Reason? or will (think you) Lucifer cast out Lucifer? will Belzebub cast out Belzebub? will devillish practises condemn devillish practises? You are not so senseless, to think so.
will reason judge Reason? or will (think you) Lucifer cast out Lucifer? will Belzebub cast out Belzebub? will devilish practises condemn devilish practises? You Are not so senseless, to think so.
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I am carnal and sold under sin, and ye are yet carnal, saith the Apostle. Carnality never judges carnality! never look that flesh should find fault with its own actions;
I am carnal and sold under since, and you Are yet carnal, Says the Apostle. Carnality never judges carnality! never look that Flesh should find fault with its own actions;
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what do you think was meant by that? that God came at evening, when the sun was going down? do you think that the day was too hot for God to walk in? no, no, that cannot be;
what do you think was meant by that? that God Come At evening, when the sun was going down? do you think that the day was too hight for God to walk in? no, no, that cannot be;
This casting of our souls into the lower hell, as David complains, is that we may be saved from the condemnation irrecoverable: I came to send fire on the earth (saith our Saviour) and what if I will that it be already kindled? The kindling of this fire is a happy kindling, tis that you may escape the Unquenchable fire: suffer therefore this condemnation to be wrought in your souls;
This casting of our Souls into the lower hell, as David complains, is that we may be saved from the condemnation irrecoverable: I Come to send fire on the earth (Says our Saviour) and what if I will that it be already kindled? The kindling of this fire is a happy kindling, this that you may escape the Unquenchable fire: suffer Therefore this condemnation to be wrought in your Souls;
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The day that this work comes into thy soul, is the blessedst day that ever thou sawest, the happiest hour that ever passed over thy head, the brightest and gloriousest day that ever dawned to thee:
The day that this work comes into thy soul, is the blessedest day that ever thou Sawest, the Happiest hour that ever passed over thy head, the Brightest and gloriousest day that ever dawned to thee:
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Indeed it is The day of the Lord, A day of darkness and gloominess, Joel 2. 2. of clouds and thick darkness, but it dawns to everlasting light and glory.
Indeed it is The day of the Lord, A day of darkness and gloominess, Joel 2. 2. of Clouds and thick darkness, but it dawns to everlasting Light and glory.
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you think That of all the rest, you are most free from having other Gods: you were taught That from your Cradle, Thou shalt have no other Gods but me:
you think That of all the rest, you Are most free from having other God's: you were taught That from your Cradle, Thou shalt have no other God's but me:
But (as I then shewed you) you that do worship any other god (as all of us do) some make their belly their god, some pleaure their god, some profit their god, some credit and praise their god,
But (as I then showed you) you that do worship any other god (as all of us do) Some make their belly their god, Some pleaure their god, Some profit their god, Some credit and praise their god,
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not as thou art sitting in the Church at thy prayers, not as thou art hearing a Sermon, not as thou art relieving the Poor, &c. but all thy whole life, every minute being always as present with him,
not as thou art sitting in the Church At thy Prayers, not as thou art hearing a Sermon, not as thou art relieving the Poor, etc. but all thy Whole life, every minute being always as present with him,
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if ever thou blasphemest, thou art ever blaspheming: if ever thou toldst a lye, thou art with Him alwayes lying: if ever thou committedst adultery, thou art alwayes doing that act, as to him:
if ever thou Blasphemest, thou art ever blaspheming: if ever thou toldst a lie, thou art with Him always lying: if ever thou committedst adultery, thou art always doing that act, as to him:
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Nay, farther consider, that not onely all thy own sins are laid upon thee, but all the sins of all the men in the world that ever were, are, or ever shall be;
Nay, farther Consider, that not only all thy own Sins Are laid upon thee, but all the Sins of all the men in the world that ever were, Are, or ever shall be;
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Because thou art of that Body, of that Race, A member of that sinful body and race, proceeding from our first Parents, which stained the Race and House in the very root by rebellion and Treason.
Because thou art of that Body, of that Raze, A member of that sinful body and raze, proceeding from our First Parents, which stained the Raze and House in the very root by rebellion and Treason.
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And that all this hath been in doing by thee almost this 6000 years, so that when thou wert but six dayes old, thou wert a 6000 years sinner;
And that all this hath been in doing by thee almost this 6000 Years, so that when thou Wertenberg but six days old, thou Wertenberg a 6000 Years sinner;
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As in the body of Christ All the Members have right and interest in all the excellencies and graces of the whole body, the Faith of Abraham, the Zeal of Iosiah, the Patience of Ioh, the Meekness of Moses, and adde to that whatever virtue is in the head Christ, which is in Heaven;
As in the body of christ All the Members have right and Interest in all the excellencies and graces of the Whole body, the Faith of Abraham, the Zeal of Josiah, the Patience of John, the Meekness of Moses, and add to that whatever virtue is in the head christ, which is in Heaven;
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As it was said concerning those that crucified Christ, that God might bring on them all the sins that ever were committed from the bloud of the righteous Abel.
As it was said Concerning those that Crucified christ, that God might bring on them all the Sins that ever were committed from the blood of the righteous Abel.
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What canst thou now say for thy self (O wretched Off-spring of the race of flesh and bloud) but that Nebuchadnezzars Oven should be heat seven times hotter? will it not be more tolerable for Sodom and Gomorrah in the day of judgement then for thee? What canst thou say? is not Tophet prepared of old, and prepared for thee, O thou foul and leprous creature? The pile and fuel thereof is fire and much wood,
What Canst thou now say for thy self (Oh wretched Offspring of the raze of Flesh and blood) but that Nebuchadnezar's Oven should be heat seven times hotter? will it not be more tolerable for Sodom and Gomorrah in the day of judgement then for thee? What Canst thou say? is not Tophet prepared of old, and prepared for thee, Oh thou foul and leprous creature? The pile and fuel thereof is fire and much wood,
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Hast not thou by thy so often sinning, Even trod the bloud of the Covenant under thy feet, and done despight unto the spirit of grace? hast not thou chosen thy sins and lusts before thy Saviour, and hast therein cryed out for a Barabbas to escape,
Hast not thou by thy so often sinning, Even trod the blood of the Covenant under thy feet, and done despite unto the Spirit of grace? hast not thou chosen thy Sins and Lustiest before thy Saviour, and haste therein cried out for a Barabbas to escape,
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And thou condemnest the Devil, who sinned but once, and was thrown down from his place: and thou condemnest Adam, who eat but once of the forbidden fruit, and was immediately cast out of Paradise: and will not that weight of sin, that as a TALENT of Lead lies upon thee, make thee once groan or complain? many aggravations by circumstances might be presented before thee;
And thou Condemnest the devil, who sinned but once, and was thrown down from his place: and thou Condemnest Adam, who eat but once of the forbidden fruit, and was immediately cast out of Paradise: and will not that weight of since, that as a TALENT of Led lies upon thee, make thee once groan or complain? many aggravations by Circumstances might be presented before thee;
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b•t then say I, it is Christ himself must pronounce this saying to thee, The blood of Iesus Christ purgeth thee from all sin, If Christ pronounce these words,
b•t then say I, it is christ himself must pronounce this saying to thee, The blood of Iesus christ Purgeth thee from all since, If christ pronounce these words,
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And this I say, except thou first come to this work of Condemnation, thou wilt never come to the second, which is Annihilation, not to any of the rest.
And this I say, except thou First come to this work of Condemnation, thou wilt never come to the second, which is Annihilation, not to any of the rest.
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and did see the plague of their own heart, 2 Chron. 6. for except they saw that, their prayer was in vain: so say I, not that it is in vain to pray,
and did see the plague of their own heart, 2 Chronicles 6. for except they saw that, their prayer was in vain: so say I, not that it is in vain to pray,
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if thou doest not see just cause of censuring and condemning thy self to the lowest Hell, and that thou seriously confess, That hell was not made in vain,
if thou dost not see just cause of censuring and condemning thy self to the lowest Hell, and that thou seriously confess, That hell was not made in vain,
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Mistake not (for your own sakes) I do not mean to be really nothing at all, of no substance, that is more then any earthly power can do, more then Potentates or Kings can do;
Mistake not (for your own sakes) I do not mean to be really nothing At all, of no substance, that is more then any earthly power can do, more then Potentates or Kings can do;
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they may attempt such a thing, but their arm can onely reach to division or separation of soul and body, and dividing of the Elements one from another;
they may attempt such a thing, but their arm can only reach to division or separation of soul and body, and dividing of the Elements one from Another;
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but they cannot make us nothing ▪ for the same power that Creates, can onely Annihilate; for every thing retires to its own proper place: every thing to its element;
but they cannot make us nothing ▪ for the same power that Creates, can only Annihilate; for every thing retires to its own proper place: every thing to its element;
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but I speak of such a making nothing and destroying, as that you keep all your members; such a making nothing as Iob complains of himself, ch. 16. 12. I was at ease and he hath broken me asunder;
but I speak of such a making nothing and destroying, as that you keep all your members; such a making nothing as Job complains of himself, changed. 16. 12. I was At ease and he hath broken me asunder;
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therefore that which I mean is the turning of a mans self into dust and powder before God, to be emptie in our selves, to be Nothing, less then nothing in our own esteem;
Therefore that which I mean is the turning of a men self into dust and powder before God, to be empty in our selves, to be Nothing, less then nothing in our own esteem;
that all those huge bulwarks that we have raised in our souls of our somethingness, and of our own esteem, may be all laid flat to the ground, and brought to nothing;
that all those huge bulwarks that we have raised in our Souls of our somethingness, and of our own esteem, may be all laid flat to the ground, and brought to nothing;
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though the Jews should forbid me to speak any more in this name, as they did the Apostles, yet I will not keep back any part of Gods Counsel from you.
though the jews should forbid me to speak any more in this name, as they did the Apostles, yet I will not keep back any part of God's Counsel from you.
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for take away these, and we are glorious creatures, the workmanship of God himself: but these things, Iness and Selfness, being let in, These, these things make us deformed;
for take away these, and we Are glorious creatures, the workmanship of God himself: but these things, Inness and Selfness, being let in, These, these things make us deformed;
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for take from him this (I) I am something, and take away [ Selfness ] I will have mine own will, and I will be Lord and King, and take away [ Propriety ] I will have,
for take from him this (I) I am something, and take away [ Selfness ] I will have mine own will, and I will be Lord and King, and take away [ Propriety ] I will have,
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but what is he, and what a case is he in, when sin enters into him? I do believe there are thousands at this instant in Hell, that do wish from their souls, that they were or could be reduced to nothing at all.
but what is he, and what a case is he in, when since enters into him? I do believe there Are thousands At this instant in Hell, that do wish from their Souls, that they were or could be reduced to nothing At all.
But that man that is reduced in this sense to nothing, and hath truly considered himself, he cryes out and complains, See O Lord how I am become Vile, Lam. 1. 11. and he acknowledges as David 2 Sam. 6. 21. that if I be Vile, I will yet be more Vile: Doth Gods book require that he should be Vile and abominable,
But that man that is reduced in this sense to nothing, and hath truly considered himself, he cries out and complains, See Oh Lord how I am become Vile, Lam. 1. 11. and he acknowledges as David 2 Sam. 6. 21. that if I be Vile, I will yet be more Vile: Does God's book require that he should be Vile and abominable,
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and low in his own sight? his heart Echoes and answers, I will yet be more vile, I will be more nothing, as the Prophet Esay sayes, ch. 40. 17. We are nothing, we are less then nothing;
and low in his own sighed? his heart Echoes and answers, I will yet be more vile, I will be more nothing, as the Prophet Isaiah Says, changed. 40. 17. We Are nothing, we Are less then nothing;
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we are but as a bubble, as David confesses, we are but as a broken pitcher that can hold no water, Psal. 31. 12. we are but as dead men, cast out of sight, and clean out of mind:
we Are but as a bubble, as David Confesses, we Are but as a broken pitcher that can hold no water, Psalm 31. 12. we Are but as dead men, cast out of sighed, and clean out of mind:
let them be merry (while he lies by) or let them be sad, all is one to him: let them be sharers of his goods; One will have one part; Another, another;
let them be merry (while he lies by) or let them be sad, all is one to him: let them be sharers of his goods; One will have one part; another, Another;
why? because he hath lost his sense, he hath lost his taste: so he that is dead to himself, he hath lost his sense, he hath lost his taste in this world:
why? Because he hath lost his sense, he hath lost his taste: so he that is dead to himself, he hath lost his sense, he hath lost his taste in this world:
let others rejoyce in heaping up riches, and adding land to land, and making themselves and their posterity great in the world; these things concern not him:
let Others rejoice in heaping up riches, and adding land to land, and making themselves and their posterity great in the world; these things concern not him:
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so likewise into this man, pour what ye will into him, pour wealth into him, pour health, pour honour into him, pour praise, pour credit, or the contrary, he can hold nothing;
so likewise into this man, pour what you will into him, pour wealth into him, pour health, pour honour into him, pour praise, pour credit, or the contrary, he can hold nothing;
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whatever ye do to him, or take from him, he is all one: if ye take his cloak from him, he will give you his coat: if ye strike him on the one side, he will turn the other: curse him,
whatever you do to him, or take from him, he is all one: if you take his cloak from him, he will give you his coat: if you strike him on the one side, he will turn the other: curse him,
and commands him to learn of him, and thereby ye shall find Rest to your souls: for saith he with Iacob, Gen. 32. 10. I am less then the least of thy mercies.
and commands him to Learn of him, and thereby you shall find Rest to your Souls: for Says he with Iacob, Gen. 32. 10. I am less then the least of thy Mercies.
for if a sheet of paper be blacked all over, can a man write any thing thereon? but if ye can take away that which blacks the paper and defiles the soul of man, take away Iness, as I may call it,
for if a sheet of paper be blacked all over, can a man write any thing thereon? but if you can take away that which blacks the paper and defiles the soul of man, take away Inness, as I may call it,
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viz. That one hours joy, one hours enjoyment of sure, secure peace and joy in the Holy Ghost, which they have instead of those things, is more worth a thousand fold,
viz. That one hours joy, one hours enjoyment of sure, secure peace and joy in the Holy Ghost, which they have instead of those things, is more worth a thousand fold,
2 What ever Lesson God sets this man to perform, he ascribes the whole power and strength of it to God onely, attributing no power to himself, while he doth it;
2 What ever lesson God sets this man to perform, he ascribes the Whole power and strength of it to God only, attributing no power to himself, while he does it;
This is that we call Reducing our selves to nothing, To just nothing; so that here we have set before you A lively Statue and Portraiure of a sequestered man which hath lost all that ever he hath in this world.
This is that we call Reducing our selves to nothing, To just nothing; so that Here we have Set before you A lively Statue and Portraiure of a sequestered man which hath lost all that ever he hath in this world.
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1 He receives all as from God, and looks on them as none of his own, and he not worthy of the least mercy, being less then the least, as Iacob confesseth, Gen. 32. 10. not in word onely,
1 He receives all as from God, and looks on them as none of his own, and he not worthy of the least mercy, being less then the least, as Iacob Confesses, Gen. 32. 10. not in word only,
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And lastly, Because, as Eliphaz saith to Iob, because the consolations of God seem no small thing to him, therefore he is indifferent in all these things;
And lastly, Because, as Eliphaz Says to Job, Because the consolations of God seem no small thing to him, Therefore he is indifferent in all these things;
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And what do you think now can separate this man from the love of Iesus Christ? what can •inder him from boasting and triumphing? though not of or in himself;
And what do you think now can separate this man from the love of Iesus christ? what can •inder him from boasting and triumphing? though not of or in himself;
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For thy sake we are killed all the day long, we are accounted as sheep for the slaughter:) nay in all these things we are more then conquerors, through him that loved us:
For thy sake we Are killed all the day long, we Are accounted as sheep for the slaughter:) nay in all these things we Are more then conquerors, through him that loved us:
nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Iesus our Lord. So much concerning that;
nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in christ Iesus our Lord. So much Concerning that;
faith in it self is a secret thing, it is The Evidence of things not seen, Heb. 11. 1. that being the ground and foundation, you know The foundation that holds all:
faith in it self is a secret thing, it is The Evidence of things not seen, Hebrew 11. 1. that being the ground and Foundation, you know The Foundation that holds all:
as having no such gloriousness in it, because the time should come there should not be a stone upon a stone which should not be thrown down, Mar. 13. 1. His wondring was taken up about things of another nature.
as having no such gloriousness in it, Because the time should come there should not be a stone upon a stone which should not be thrown down, Mar. 13. 1. His wondering was taken up about things of Another nature.
and so thwart to flesh and bloud, they cannot endure it, they cry out durus sermo, as the Papists say concerning the second Commandment, it comes so directly contrary to making of Images, that there is no way but it must be blotted out of the Decalogue.
and so thwart to Flesh and blood, they cannot endure it, they cry out Durus sermon, as the Papists say Concerning the second Commandment, it comes so directly contrary to making of Images, that there is no Way but it must be blotted out of the Decalogue.
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So is it with this Scripture, flesh and bloud cryes out, down with this Scripture, away with it, out upon it, it is impossible for any man to perform it:
So is it with this Scripture, Flesh and blood cries out, down with this Scripture, away with it, out upon it, it is impossible for any man to perform it:
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or visible in thy children, or visible in thy father or mother, &c. I say if thou lovest any thing visible in the whole world, let it be what it will be, This love it arises from flesh and bloud,
or visible in thy children, or visible in thy father or mother, etc. I say if thou Lovest any thing visible in the Whole world, let it be what it will be, This love it arises from Flesh and blood,
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look back and see the pit whence you were digged, see the womb in which you were nourished, and with what; The womb was but made of the dust of the earth, and of the same art thou made;
look back and see the pit whence you were dug, see the womb in which you were nourished, and with what; The womb was but made of the dust of the earth, and of the same art thou made;
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and thou wert there nourished by by the flesh of beasts, Fowl, or fish, such as thy mother Eate; and when thou art brought forth, by the same is thy life continued; and all is but fleshly and beastlike actions;
and thou Wertenberg there nourished by by the Flesh of beasts, Fowl, or Fish, such as thy mother Eat; and when thou art brought forth, by the same is thy life continued; and all is but fleshly and beastlike actions;
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and if thou doest no more, thy love is but Earthly, sensual, and devillish, Iam. 3. 15. but if thou wouldst have thy love to be Pure; Then learn to separate;
and if thou dost not more, thy love is but Earthly, sensual, and devilish, Iam. 3. 15. but if thou Wouldst have thy love to be Pure; Then Learn to separate;
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and so he will do when he comes to judgement: as when some came and told him when he was in the Temple, thy Mother and Brethren stand without desiring to speak with thee:
and so he will do when he comes to judgement: as when Some Come and told him when he was in the Temple, thy Mother and Brothers stand without desiring to speak with thee:
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and shall Gods House, shall Gods Kingdom be? Therefore he that loves any visible thing, his love is but fleshly, and you can expect no better then a fleshly reward.
and shall God's House, shall God's Kingdom be? Therefore he that loves any visible thing, his love is but fleshly, and you can expect no better then a fleshly reward.
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and hindred by honours and pleasures, and they are most commonly, if I may not say Alwayes, snares and hinderances: for who ever found his heart as willing to part with them, as if he never had them? Therefore they are hinderances, and pul-backs, and no furtherers: ye are deluded, ye are blinded by them, when ye say so;
and hindered by honours and pleasures, and they Are most commonly, if I may not say Always, snares and hindrances: for who ever found his heart as willing to part with them, as if he never had them? Therefore they Are hindrances, and pull-backs, and no furtherers: you Are deluded, you Are blinded by them, when you say so;
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and your souls are so much the more dangerously snared in them: for God commands in Deut. 13. 6. That if the wife that is in thy bosome entice thee to Idolatry secretly, thou shalt not hearken, neither have pity;
and your Souls Are so much the more dangerously snared in them: for God commands in Deuteronomy 13. 6. That if the wife that is in thy bosom entice thee to Idolatry secretly, thou shalt not harken, neither have pity;
If thy hand or thy eye, or thy foot off end thee, cut it off, pluck it out, &c. shewing that these outward things that thou lovest so dearly, may do thee the greatest mischief;
If thy hand or thy eye, or thy foot off end thee, Cut it off, pluck it out, etc. showing that these outward things that thou Lovest so dearly, may do thee the greatest mischief;
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or father or mother? God forbid: But know what our Saviour saith, Mat. 5. 46. If ye love them that love you, what thank have ye? If ye love Father, Mother, Wife, Children, Goods, Honour, Credit what great acts have ye done? what have you done more then Heathens do? But as ye are Christians, I injoyn you A Love above all these:
or father or mother? God forbid: But know what our Saviour Says, Mathew 5. 46. If you love them that love you, what thank have you? If you love Father, Mother, Wife, Children, Goods, Honour, Credit what great acts have you done? what have you done more then heathens do? But as you Are Christians, I enjoin you A Love above all these:
You are to love, That Noble, that Divine, that Internal part that is in them: do but separate the precious from the vile, and then I will say ye cannot love too much:
You Are to love, That Noble, that Divine, that Internal part that is in them: do but separate the precious from the vile, and then I will say you cannot love too much:
Therefore, those that are true Christians, as they love All in the Lord, so they love the Lord above all, and love the Lord in all: for he that loves not God in all, cannot love God above all, and he that loves not God in them cannot but be snared by them.
Therefore, those that Are true Christians, as they love All in the Lord, so they love the Lord above all, and love the Lord in all: for he that loves not God in all, cannot love God above all, and he that loves not God in them cannot but be snared by them.
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And further thou oughtest to have thy affections to stand so indifferently to them, as still and alwayes Listning, when God shall bid thee Depart from them:
And further thou Ought too have thy affections to stand so indifferently to them, as still and always Listening, when God shall bid thee Depart from them:
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that when God shall say, Depart from this thing, or let it depart from thee, whatever it be; that if he call for thy eye, or thy ear, or thy hand, or thy foot to cut it off,
that when God shall say, Depart from this thing, or let it depart from thee, whatever it be; that if he call for thy eye, or thy ear, or thy hand, or thy foot to Cut it off,
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Get thee out of thy Country, and from thy kindred, and from thy Fathers House; and whither must he go? to a Land that I will shew thee; He knew not whither:
Get thee out of thy Country, and from thy kindred, and from thy Father's House; and whither must he go? to a Land that I will show thee; He knew not whither:
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That is, It was done in purpose and affection, and had been done in action, had not the Angel staied his hand; here now was Abrahams faith, that stood so indifferently to all things, that he as readily parted from them as enjoyed them:
That is, It was done in purpose and affection, and had been done in actium, had not the Angel stayed his hand; Here now was Abrahams faith, that stood so indifferently to all things, that he as readily parted from them as enjoyed them:
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and those in the 11 of the Hebrews, that forsook all, kindred and friends, and wandred up and down in sheep-skins and goat-skins, in dens and caves of the earth, whom the world was not worthy of;
and those in the 11 of the Hebrews, that forsook all, kindred and Friends, and wandered up and down in sheepskins and goatskins, in dens and caves of the earth, whom the world was not worthy of;
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And those are expressed in Phil. 2. 4. in two words, 1. NONLATINALPHABET 2. NONLATINALPHABET Phil. 2. 7, 8. 1 In Emptying of himself. 2 In Humbling himself.
And those Are expressed in Philip 2. 4. in two words, 1. 2. Philip 2. 7, 8. 1 In Emptying of himself. 2 In Humbling himself.
And these are sufferings indeed, Far beyond his scourgings, far beyond his nailing to the cross, far beyond his crowning with tho•ns, far beyond his whipping, his mockings, &c. All those sufferings are not worthy to be named the same day with these:
And these Are sufferings indeed, far beyond his scourgings, Far beyond his nailing to the cross, Far beyond his crowning with tho•ns, Far beyond his whipping, his mockings, etc. All those sufferings Are not worthy to be nam the same day with these:
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and also of all our Excellencies and Endowments, both of Nature and Grace, and lay it all down At the feet of Christ, giving him all the power and glory for ever:
and also of all our Excellencies and Endowments, both of Nature and Grace, and lay it all down At the feet of christ, giving him all the power and glory for ever:
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Then be assured, whatever we do on this foundation, God accepts it, be it never so little: And though we do never so much without this, it is to God no more Then the cutting off a dogs neck,
Then be assured, whatever we do on this Foundation, God accepts it, be it never so little: And though we do never so much without this, it is to God no more Then the cutting off a Dogs neck,
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On whom (saith God) Isa. 66. 2. and to whom will I look? even to the humble, to him that is of an humble and contrite spirit, and trembleth at my words:
On whom (Says God) Isaiah 66. 2. and to whom will I look? even to the humble, to him that is of an humble and contrite Spirit, and Trembleth At my words:
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nor heights nor depths, nor any other creature, shall be able to separate us from the love of God which is in Iesus Christ our Lord, Rom. 8. 38. They instead of separating us from Christ, shall make us nearer to him,
nor heights nor depths, nor any other creature, shall be able to separate us from the love of God which is in Iesus christ our Lord, Rom. 8. 38. They instead of separating us from christ, shall make us nearer to him,
Faith being the ground, as I told you the last day, Believing undoubtedly, that nothing can be better done then what is done, God doing All. We have a pattern set us of this, by the Apostle Paul, He was come to this, Ephes. 4. 11, 12. I have learned, saith he, Implying, That he was long about the work, before he could attain it;
Faith being the ground, as I told you the last day, Believing undoubtedly, that nothing can be better done then what is done, God doing All. We have a pattern Set us of this, by the Apostle Paul, He was come to this, Ephesians 4. 11, 12. I have learned, Says he, Implying, That he was long about the work, before he could attain it;
Every where and in all things I am instructed, both to be full, and to be hungry, to abound and suffer need, Phil. 4. 11, 12. I have learned, and I am instructed (saith he) which implies, that there is a secret in Gods school, which cannot be attained at the first entrance, and by Beginners:
Every where and in all things I am instructed, both to be full, and to be hungry, to abound and suffer need, Philip 4. 11, 12. I have learned, and I am instructed (Says he) which Implies, that there is a secret in God's school, which cannot be attained At the First Entrance, and by Beginners:
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for they do as Christ their pattern in that of Iohn 4. 34. which is a copy set St. Paul by Christ, My meat is to do the will of him that sent me, and to finish his work;
for they do as christ their pattern in that of John 4. 34. which is a copy Set Saint Paul by christ, My meat is to do the will of him that sent me, and to finish his work;
they account it not their meat and drink to do their own will, As all the world doth, but to do whatever He wills, And to suffer whatever He Wills, this is Their meat and Their drink: and as the Apostle sayes, I count it not in any case expedient to consult with flesh and blood;
they account it not their meat and drink to do their own will, As all the world does, but to do whatever He wills, And to suffer whatever He Wills, this is Their meat and Their drink: and as the Apostle Says, I count it not in any case expedient to consult with Flesh and blood;
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surely in this case it is not onely not expedient, but altogether unlawful; for how tart is this to flesh and blood, To tell a man when he is to go a journey he must be alike patient,
surely in this case it is not only not expedient, but altogether unlawful; for how tart is this to Flesh and blood, To tell a man when he is to go a journey he must be alike patient,
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nor against him? To tell a man that expects a harvest, he must neither desire a good harvest nor a bad; Sunshine nor Rain? To tell a man that is Naked, that clothes and no clothes must be all one to him? To tell a poor man, That money or no money must be all one? To tell a man that is sick, that pain and ease, health and sickness, must be all one to him;
nor against him? To tell a man that expects a harvest, he must neither desire a good harvest nor a bad; Sunshine nor Rain? To tell a man that is Naked, that clothes and no clothes must be all one to him? To tell a poor man, That money or no money must be all one? To tell a man that is sick, that pain and ease, health and sickness, must be all one to him;
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Labour and pleasure, Ease and suffering, Liberty and Imprisonment, Glory and Infamy, All this must be alike to him? How can flesh and blood indure this Doctrine,
Labour and pleasure, Ease and suffering, Liberty and Imprisonment, Glory and Infamy, All this must be alike to him? How can Flesh and blood endure this Doctrine,
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for that weather that is for thee, may be hurt to another; and that wind that is against thee, may be for the good of another, &c. You will say, it may be, Here is a doctrine indeed:
for that weather that is for thee, may be hurt to Another; and that wind that is against thee, may be for the good of Another, etc. You will say, it may be, Here is a Doctrine indeed:
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and some said, What will this Babler say? other some, He seemeth to be a setter forth of strange Gods, be••use he preached unto them Iesus and the resurrection;
and Some said, What will this Babbler say? other Some, He seems to be a setter forth of strange God's, be••use he preached unto them Iesus and the resurrection;
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And I have heard above a 100 Preachers, and none like this man, I never heard my own wayes so much thwarted; He clean contradicts our byas, and we have been alwayes taught otherwise,
And I have herd above a 100 Preachers, and none like this man, I never herd my own ways so much thwarted; He clean contradicts our bias, and we have been always taught otherwise,
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They are no devices of my own, but I assure you they are rich Iewels taken out of the precious cabinet of God, They are Chrystal streams from God the fountain of them, clear as chrystal proceeding from the Throne of God and of the Lamb.
They Are no devices of my own, but I assure you they Are rich Jewels taken out of the precious cabinet of God, They Are Crystal streams from God the fountain of them, clear as crystal proceeding from the Throne of God and of the Lamb.
but things that I have seen and known by some experience thereof in my self; Things that I have long, long, debated in my own soul, and in serious consideration,
but things that I have seen and known by Some experience thereof in my self; Things that I have long, long, debated in my own soul, and in serious consideration,
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before ever I durst deliver it to you as a message from my Master. But Beloved, if you for all this do count these things Foolishness, Gods Spirit will, And doth, call you Fools;
before ever I durst deliver it to you as a message from my Master. But beloved, if you for all this do count these things Foolishness, God's Spirit will, And does, call you Fools;
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because he did but onely separate them from their swine, they went out to meet him, and besought him to depart from their coasts, Notwithstanding all the good he might have done them, in his miracles,
Because he did but only separate them from their Swine, they went out to meet him, and besought him to depart from their coasts, Notwithstanding all the good he might have done them, in his Miracles,
So, Because I desire to separate you and your swinishness asunder, you and your beastliness asunder, you and your earthliness asunder, you care not for it, what ever good and benefit this may be to the healing and curing of your souls;
So, Because I desire to separate you and your swinishness asunder, you and your beastliness asunder, you and your earthliness asunder, you care not for it, what ever good and benefit this may be to the healing and curing of your Souls;
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As in the Revelation a 1000 years there is put for Eternity; for, from whence came wars? saith the Apostle Iames; come they not hence, even from your lusts? And again, we lust and have not, we desire and are not satisfied,
As in the Revelation a 1000 Years there is put for Eternity; for, from whence Come wars? Says the Apostle James; come they not hence, even from your Lustiest? And again, we lust and have not, we desire and Are not satisfied,
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Why murmur you, Oh you of little faith? Why do you murmur against your infinite Good God and most gracious Father, who hath promised you, ye shall want for nothing? why dare you not trust him? And why do you accuse your God of Untruth and strait-handedness? what displeases you, Oh ye of little faith? let me but reconcile you together.
Why murmur you, O you of little faith? Why do you murmur against your infinite Good God and most gracious Father, who hath promised you, you shall want for nothing? why Dare you not trust him? And why do you accuse your God of Untruth and strait-handedness? what displeases you, O you of little faith? let me but reconcile you together.
and of his doings: Do you not believe That God He is your Father? and if you account your selves His children, he will give you All good things, Mat. 7. 11. Then he content To let him be wiser then you. O but!
and of his doings: Do you not believe That God He is your Father? and if you account your selves His children, he will give you All good things, Mathew 7. 11. Then he content To let him be Wiser then you. O but!
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This is plain in the Word, And in our Catechisms which we learned when we were Children; And what do we do with the word if we believe not All this? let us throw away our Bibles, let us burn our Bibles,
This is plain in the Word, And in our Catechisms which we learned when we were Children; And what do we do with the word if we believe not All this? let us throw away our Bibles, let us burn our Bibles,
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if you mistake any thing that God does to you, or direct him what he shall do, (whatever your confessions be with your mouths) you proclaim your selves Wiser then God.
if you mistake any thing that God does to you, or Direct him what he shall do, (whatever your confessions be with your mouths) you proclaim your selves Wiser then God.
Doth not he know, when to give you health; and when sickness? when to give you wealth, and when to give you want? when to give you honour, and when to give you dishonour? doth he not know when to give you peace, and when to give you war? Doth not this Great Master of the whole World know,
Does not he know, when to give you health; and when sickness? when to give you wealth, and when to give you want? when to give you honour, and when to give you dishonour? does he not know when to give you peace, and when to give you war? Does not this Great Master of the Whole World know,
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But, This thou art to do without Perturbation of Spirit, and with indifferencie, with a weaned affection, here is the very Hinge of the business, That when thou hast done all and found it true, That except the Lord build the City, they build in vain:
But, This thou art to doe without Perturbation of Spirit, and with indifferency, with a weaned affection, Here is the very Hinge of the business, That when thou hast done all and found it true, That except the Lord built the city, they built in vain:
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And that except the Lord watch the City, the watchmen watch in vain, Psal. 127. 1, 2. and so consequently, That when the Lord hath denyed that success thou seekest;
And that except the Lord watch the city, the watchmen watch in vain, Psalm 127. 1, 2. and so consequently, That when the Lord hath denied that success thou Seekest;
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There is enough can say blessed be his name for good things, and such things as please them; but if God take away those things, then they cannot as well say, Blessed be his name, as holy Iob did.
There is enough can say blessed be his name for good things, and such things as please them; but if God take away those things, then they cannot as well say, Blessed be his name, as holy Job did.
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the Prophet comes and denounces Gods judgement against him, Esay 39. 8. and told him that the King of Babylon should come and carry away all those things: he answers, the word of the Lord is good which thou hast spoken:
the Prophet comes and denounces God's judgement against him, Isaiah 39. 8. and told him that the King of Babylon should come and carry away all those things: he answers, the word of the Lord is good which thou hast spoken:
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so where is the man that when God causes any to carry away those things which we esteem, can say, The word of the Lord is good? This is that we should labour for:
so where is the man that when God Causes any to carry away those things which we esteem, can say, The word of the Lord is good? This is that we should labour for:
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But alas, alas, Vain Man would be wise, and will needs contend with his Maker; for this is that we should do, to subscribe and set to our faith and belief, that what ever happens and comes to pass, Is the best, yea better,
But alas, alas, Vain Man would be wise, and will needs contend with his Maker; for this is that we should do, to subscribe and Set to our faith and belief, that what ever happens and comes to pass, Is the best, yea better,
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as if she should say, doest thou still bless God that curses thee? This is a maxime too commonly received among us, that where profit is there is piety;
as if she should say, dost thou still bless God that curses thee? This is a maxim too commonly received among us, that where profit is there is piety;
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so it is in every thing, in corn-measures, and the like in weights, &c. In every thing there is a rule, a standard to repair to, That rules, governs and measures all the rest, to which all measures must be brought to be regulated and fitted by:
so it is in every thing, in corn-measures, and the like in weights, etc. In every thing there is a Rule, a standard to repair to, That rules, governs and measures all the rest, to which all measures must be brought to be regulated and fitted by:
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it must not be this or that mans saying so, but come to the rule: So in Divinity, will you be your own judges? or shall it be this mans opinion, that mans opinion? or rather shall we not say as David? Arise O Lord and judge the earth:
it must not be this or that men saying so, but come to the Rule: So in Divinity, will you be your own judges? or shall it be this men opinion, that men opinion? or rather shall we not say as David? Arise Oh Lord and judge the earth:
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Oh! take heed of that, of saying so, They are taken away: And he hath taken them that gave them to thee, whose own they are, He takes but what is his own;
Oh! take heed of that, of saying so, They Are taken away: And he hath taken them that gave them to thee, whose own they Are, He Takes but what is his own;
or thy lands, o• thy health, or thy credit, or thy honour? He never did; why may not He then take any of them when he pleases? But here now, is that faith that overcomes all, To look upon God, As doing all, and therefore to conclude, all is well done:
or thy Lands, o• thy health, or thy credit, or thy honour? He never did; why may not He then take any of them when he Pleases? But Here now, is that faith that overcomes all, To look upon God, As doing all, and Therefore to conclude, all is well done:
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Oh what a height in Christianity is that soul come to, that not onely can endure, but endure joyfully? as the Apostles, Act. 5. 41. they went away Rejoycing from the councel, when they had been imprisoned, misused and whipt, That they were counted worthy To suffer such things for the name of Christ:
O what a height in Christianity is that soul come to, that not only can endure, but endure joyfully? as the Apostles, Act. 5. 41. they went away Rejoicing from the council, when they had been imprisoned, misused and whipped, That they were counted worthy To suffer such things for the name of christ:
So when a man simply out of an Awful respect and Reverence of His Almighty God and Father, can look upon the carrying away of his goods, the burning of his house, the ravishing of his wife, with dry eyes, and with a smooth face:
So when a man simply out of an Awful respect and reverence of His Almighty God and Father, can look upon the carrying away of his goods, the burning of his house, the ravishing of his wife, with dry eyes, and with a smooth face:
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when he so behaves himself in whatever befals him, for the Name and sake of Christ, That he rejoyces at it, That he so carries himself in Gods sight, in these things,
when he so behaves himself in whatever befalls him, for the Name and sake of christ, That he rejoices At it, That he so carries himself in God's sighed, in these things,
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What thou poor worm, dust and clay, to lift up a thought of murmuring against thy infinite wise Creator? Oh tremble before him, all ye Nations, and let him rule in his own house in peace.
What thou poor worm, dust and clay, to lift up a Thought of murmuring against thy infinite wise Creator? O tremble before him, all you nations, and let him Rule in his own house in peace.
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for although thou hast said that Petition a thousand times over, yet thou hast never yet learned that Petition till thou hast learned to render up thy will to Gods will:
for although thou hast said that Petition a thousand times over, yet thou hast never yet learned that Petition till thou hast learned to render up thy will to God's will:
saith he, shall I dare to judge? no no, Psal. 85. 8. I will hear what God will say, I will hear his judgement, whatever his judgement be, that is well, that is best:
Says he, shall I Dare to judge? no no, Psalm 85. 8. I will hear what God will say, I will hear his judgement, whatever his judgement be, that is well, that is best:
For, If it doth bid thee cozen and deceive? doth it bid thee trudge here, and truge there, to fulfill the lusts thereof? doth it bid thee compass sea and land with an over-Eager intention for thy profit? thou art still found in these wayes.
For, If it does bid thee cozen and deceive? does it bid thee trudge Here, and truge there, to fulfil the Lustiest thereof? does it bid thee compass sea and land with an overeager intention for thy profit? thou art still found in these ways.
So of Honour, if thou hearken to the commands of it, then art thou found in its service: Thou wilt flatter, thou wilt bribe, thou wilt do any thing that it commands;
So of Honour, if thou harken to the commands of it, then art thou found in its service: Thou wilt flatter, thou wilt bribe, thou wilt do any thing that it commands;
He is ready with the children of Israel To depart out of Egypt, He hath His bag and his baggage, and his staff in his hand, Ready to depart: All News is alike to him;
He is ready with the children of Israel To depart out of Egypt, He hath His bag and his baggage, and his staff in his hand, Ready to depart: All News is alike to him;
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Beloved, If all creatures were but Alike to us, and we indifferent to all, then God would be All in all: for in very truth, the reason why we do not account God most excellent, is because we prefer One thing before another;
beloved, If all creatures were but Alike to us, and we indifferent to all, then God would be All in all: for in very truth, the reason why we do not account God most excellent, is Because we prefer One thing before Another;
But whatever happens to This man, he can make no difference; doth riches happen? doth credit happen? doth poverty happen? doth disgrace happen? doth friends happen? doth foes happen? all is one to him;
But whatever happens to This man, he can make no difference; does riches happen? does credit happen? does poverty happen? does disgrace happen? does Friends happen? does foes happen? all is one to him;
Anabaptist, That is, to be Again Baptized, or Rebaptized: according to that promise of God, Isa. 62. 2. Thou shalt be called by a new name, which the mouth of the Lord shall name.
Anabaptist, That is, to be Again Baptised, or Rebaptized: according to that promise of God, Isaiah 62. 2. Thou shalt be called by a new name, which the Mouth of the Lord shall name.
we know not what thou wouldest have us to do, we know not what thou wilt have us to suffer, we know not what we shall have, we know not what we shall lose, we know not how long we shall live; but O our God, our eyes are towards thee;
we know not what thou Wouldst have us to do, we know not what thou wilt have us to suffer, we know not what we shall have, we know not what we shall loose, we know not how long we shall live; but Oh our God, our eyes Are towards thee;
or whatsoever way it be, that you go it willingly. I know, I need not bid you go the way of ri•hes willingly, the way of honour, the way of pleasure, to go these willingly; every one desires these wayes;
or whatsoever Way it be, that you go it willingly. I know, I need not bid you go the Way of ri•hes willingly, the Way of honour, the Way of pleasure, to go these willingly; every one Desires these ways;
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THe Author being taken off his publick preaching at Kensington, he came not to speak of the two last steps to peace and rest: viz. Conformity, and Deiformity.
THe Author being taken off his public preaching At Kensington, he Come not to speak of the two last steps to peace and rest: viz. Conformity, and Deiformity.
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AS this Psalm was undoubtedly Davids, so it is more then probable the occasion of penning it (as you may see at the b•ginning thereof) was upon the removing of the Ark to Ierusalem, the City of David, from the house of Abinadab, 2 Sam. 6. At which time David with the rest of the people of Israel, played on all manner of Instruments, and danced before the Ark:
AS this Psalm was undoubtedly Davids, so it is more then probable the occasion of penning it (as you may see At the b•ginning thereof) was upon the removing of the Ark to Ierusalem, the city of David, from the house of Abinadab, 2 Sam. 6. At which time David with the rest of the people of Israel, played on all manner of Instruments, and danced before the Ark:
She hereupon takes upon her to reprove, censure, and revile him, and in her heart scorned him, sayes the text, v. 16. But David being lifted up, filled with divine joy, slighted her, and told her, he would yet be more vile.
She hereupon Takes upon her to reprove, censure, and revile him, and in her heart scorned him, Says the text, v. 16. But David being lifted up, filled with divine joy, slighted her, and told her, he would yet be more vile.
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And the reason of this conjecture, is, because this Psalm begins with that very Proverb that was appointed to be said at the rising of the Ark out of its place, Num. 10. 25. Arise O Lord and let thine enemies be scattered;
And the reason of this conjecture, is, Because this Psalm begins with that very Proverb that was appointed to be said At the rising of the Ark out of its place, Num. 10. 25. Arise Oh Lord and let thine enemies be scattered;
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For I find that all your curious Dichotomizers do but dream & play with the Scripture, feeding themselves with fancies and not truth. For sure I am, the onely method that holy men of old observed, was to speak as they were moved by the holy spirit, 2 Pet. 1. 21.
For I find that all your curious Dichotomizers do but dream & play with the Scripture, feeding themselves with fancies and not truth. For sure I am, the only method that holy men of old observed, was to speak as they were moved by the holy Spirit, 2 Pet. 1. 21.
But these words we have now read, they being a clause in this Psal• I take them as a Melchizedeck, without Father, without Mother, Heb. 7. 3. so having no dependance, We will come to open the words,
But these words we have now read, they being a clause in this Psal• I take them as a Melchizedeck, without Father, without Mother, Hebrew 7. 3. so having no dependence, We will come to open the words,
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for holy men of God spake as they were moved by the holy spirit, 2 Pet. 1. 21. We must therefore labour to find out (if it be possible) what is Gods mind in the Scriptures, whatever men say.
for holy men of God spoke as they were moved by the holy Spirit, 2 Pet. 1. 21. We must Therefore labour to find out (if it be possible) what is God's mind in the Scriptures, whatever men say.
or as Iacob did the Angels, Gen. 32. 2. when he saw the Angels, he said, This is Gods host; for there is in them both greatness and terribleness, which is proper to the Angels of God.
or as Iacob did the Angels, Gen. 32. 2. when he saw the Angels, he said, This is God's host; for there is in them both greatness and terribleness, which is proper to the Angels of God.
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But that we may give you the parts of the wo•ds, There are four things represented in them. 1 Their Nature, they are called Chariots. 2 Their Number, they are said to be twenty thousand, or thousands of thousands: that is, they are innumerable or numberless. 3 In regard of their Names, they are here called Angels. 4 In regard of the Commander of all these numberless number of Chariots and Angels; and that is God himself.
But that we may give you the parts of the wo•ds, There Are four things represented in them. 1 Their Nature, they Are called Chariots. 2 Their Number, they Are said to be twenty thousand, or thousands of thousands: that is, they Are innumerable or numberless. 3 In regard of their Names, they Are Here called Angels. 4 In regard of the Commander of all these numberless number of Chariots and Angels; and that is God himself.
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In the first Book of Moses, Gen. 41. 43. there is mention made of Pharaohs triumphant Chariot for Ioseph, he that exalted Ioseph. And again in Exod. 14. 9. of the Chariots of new Pharaoh that arose, which knew not Ioseph, who pursued Israel with Chariots, being drowned in the Sea, He and all his Chariots. And it is said of Solomon that his Chariots were twelve thousand.
In the First Book of Moses, Gen. 41. 43. there is mention made of Pharaohs triumphant Chariot for Ioseph, he that exalted Ioseph. And again in Exod 14. 9. of the Chariots of new Pharaoh that arose, which knew not Ioseph, who pursued Israel with Chariots, being drowned in the Sea, He and all his Chariots. And it is said of Solomon that his Chariots were twelve thousand.
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As the great men and Princes of the Earth (besides that common use for ease) they had them either for their state and glory, and those were for triumph; or else for terror and dreadfulness, and those were for warre.
As the great men and Princes of the Earth (beside that Common use for ease) they had them either for their state and glory, and those were for triumph; or Else for terror and dreadfulness, and those were for war.
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as he is fairer then all, so he is terrible above all, as I said before; as he is the God of peace, Rom. 16. 20. so he is the Lord of Hosts, Psal. 24. 8. God then rides in his Chariots of Terror,
as he is Fairer then all, so he is terrible above all, as I said before; as he is the God of peace, Rom. 16. 20. so he is the Lord of Hosts, Psalm 24. 8. God then rides in his Chariots of Terror,
And he appears so to us because we are changed: but in himself he is not nor cannot be changed, but is ever the same, like Mount Sion which cannot be moved.
And he appears so to us Because we Are changed: but in himself he is not nor cannot be changed, but is ever the same, like Mount Sion which cannot be moved.
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For the soul now to look on them as so many fiery Chariots and Horsmen for its defence and preservation! and on the other hand, how a fearful a thing it is to fall into the hand of the living God, who hath all these Angels and Chariots at his command, to execute his will and vengeance on those that hat• and oppose him!
For the soul now to look on them as so many fiery Chariots and Horsemen for its defence and preservation! and on the other hand, how a fearful a thing it is to fallen into the hand of the living God, who hath all these Angels and Chariots At his command, to execute his will and vengeance on those that hat• and oppose him!
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for when the Creature roars and threatens, or when it comforts and smiles, it is God in it: I say, who is he then that dare comfort? And if God speaks peace to a man, what Creature dares, nay what Creature can terrifie? If God be on our side, who can be against us? 〈 ◊ 〉 likewise if God be against us, who can be for us? If a man flye from a Bear, what help hath he if a Lion meet him? and to flye from an iron weapon,
for when the Creature roars and threatens, or when it comforts and smiles, it is God in it: I say, who is he then that Dare Comfort? And if God speaks peace to a man, what Creature dares, nay what Creature can terrify? If God be on our side, who can be against us? 〈 ◊ 〉 likewise if God be against us, who can be for us? If a man fly from a Bear, what help hath he if a lion meet him? and to fly from an iron weapon,
and a bow of steel strike him through? when God is become thine enemie, who dare be thy friend? when God shall deny a man comfort, then all comforts and Comforters fly from him:
and a bow of steel strike him through? when God is become thine enemy, who Dare be thy friend? when God shall deny a man Comfort, then all comforts and Comforters fly from him:
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when the God of all comfort shall deny his creatures power to comfort thee, then like Iob, if thou lay thee down, thou sayest, when shall I arise, and the night be gone? and thou art full of tossings too and fro unto the dawning of the day, Iob 7. 4. He seeks for comfort, but none dare give:
when the God of all Comfort shall deny his creatures power to Comfort thee, then like Job, if thou lay thee down, thou Sayest, when shall I arise, and the night be gone? and thou art full of tossings too and from unto the dawning of the day, Job 7. 4. He seeks for Comfort, but none Dare give:
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his Chariot-wheels shall rattle against thee in poverty, disgrace, imprisonments in this life &c. these are his rods, & whatever else seems bitter to us.
his Chariot wheels shall rattle against thee in poverty, disgrace, imprisonments in this life etc. these Are his rods, & whatever Else seems bitter to us.
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The day and the night are all one to him, Psal. 139. 12. When thou hast put on death, he hath then also fiery Chariots and Horses, still to affright; amaze, pursue, wound, and kill with a never dying death.
The day and the night Are all one to him, Psalm 139. 12. When thou hast put on death, he hath then also fiery Chariots and Horses, still to affright; amaze, pursue, wound, and kill with a never dying death.
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These are things we should never regard: for all the Creatures are but Chariots wherein God rides: therefore we should not much heed them, but God in them:
These Are things we should never regard: for all the Creatures Are but Chariots wherein God rides: Therefore we should not much heed them, but God in them:
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for so saith our Saviour, Mat. 10. 28. Fear not him that can but kill the body, &c. Not trust in them, for saith David, A horse is counted but a vain thing to save a man, Psal. 33. 17. And again, put not you your trust in Princes,
for so Says our Saviour, Mathew 10. 28. fear not him that can but kill the body, etc. Not trust in them, for Says David, A horse is counted but a vain thing to save a man, Psalm 33. 17. And again, put not you your trust in Princes,
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For what is it that we trust to, when we trust in them? Fear them not (saith the Psalmist) why? for their breath is in their nostrils, they are but a puff of breath, which is soon past and gone:
For what is it that we trust to, when we trust in them? fear them not (Says the Psalmist) why? for their breath is in their nostrils, they Are but a puff of breath, which is soon past and gone:
Secondly, Trust not in them, no not in Princes, nor in the son of man, whose breath is in his nostrils, in whom there is no 〈 ◊ 〉 and wherein is he to be accounted of? The words are very remarkable and emphatical:
Secondly, Trust not in them, no not in Princes, nor in the son of man, whose breath is in his nostrils, in whom there is no 〈 ◊ 〉 and wherein is he to be accounted of? The words Are very remarkable and emphatical:
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yet at last of all he will trust to himself, and indeed the last trust is in a mans self: therefore Christ nameth this before all, to deny a mans self,
yet At last of all he will trust to himself, and indeed the last trust is in a men self: Therefore christ names this before all, to deny a men self,
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But let us have our eye onely upon God, and say as Elisha of Eli•ah, and afterward as Ioash to Elisha, 2 King. 13. 14. so let us cry to God alone, O my father, my father, the Chariots of Israel and the Horsmen thereof!
But let us have our eye only upon God, and say as Elisha of Eli•ah, and afterwards as Joash to Elisha, 2 King. 13. 14. so let us cry to God alone, Oh my father, my father, the Chariots of Israel and the Horsemen thereof!
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And of old the Princes and great Ones of the Earth had Chariots of divers fashions and for divers uses: so hath God Almighty; As he hath Chariots Of Triumph, so of Warre
And of old the Princes and great Ones of the Earth had Chariots of diverse fashions and for diverse uses: so hath God Almighty; As he hath Chariots Of Triumph, so of War
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In some of his Chariots, in some of his Creatures, God rides more close, in some he rides more open: In some Creatures God is more apparently seen, in others he is more hid: But yet I will say as Austin saith of his Iudgements; in some he is more hidden, in others he is more manifest, yet in all he is alwayes just.
In Some of his Chariots, in Some of his Creatures, God rides more close, in Some he rides more open: In Some Creatures God is more apparently seen, in Others he is more hid: But yet I will say as Austin Says of his Judgments; in Some he is more hidden, in Others he is more manifest, yet in all he is always just.
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here ye may behold him with open face, as it is Ier. 23. 24. Ca• any hide themselves in secret places from him? do not I fill Heaven and Earth? sayes God.
Here you may behold him with open face, as it is Jeremiah 23. 24. Ca• any hide themselves in secret places from him? do not I fill Heaven and Earth? Says God.
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Tis true, he fills Heaven and Earth, but in the Earth we cannot see him so open and manifest: Sometimes he hides himself in darkness, and sometimes he shews himself in light: As he is light, so he clothes himself with light, Psal. 104. 2. like as he was to the Israelites:
This true, he fills Heaven and Earth, but in the Earth we cannot see him so open and manifest: Sometime he hides himself in darkness, and sometime he shows himself in Light: As he is Light, so he clothes himself with Light, Psalm 104. 2. like as he was to the Israelites:
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he went before them in a pillar of a cloud by day, and in a pillar of fire by night, Exod. 14. 19, 20. He in himself is always invisible; but in his expressions & workings, he is more secret, & more manifest, Isa. 45. 15. Verily thou art a God that hidest thy self, O God of Israel the Saviour.
he went before them in a pillar of a cloud by day, and in a pillar of fire by night, Exod 14. 19, 20. He in himself is always invisible; but in his expressions & workings, he is more secret, & more manifest, Isaiah 45. 15. Verily thou art a God that hidest thy self, Oh God of Israel the Saviour.
For God was both the cloud and the fire that went before and behind the children of Israel, and he it was that filled the Tabernacle; he was in both, though he exprest himself so diversly:
For God was both the cloud and the fire that went before and behind the children of Israel, and he it was that filled the Tabernacle; he was in both, though he expressed himself so diversely:
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and how this infinite God Flowes into them all, as the river of Thames or the Sea, by its streams it flows into all the adjoyning Creeks & Arms, but into every one according to their capacity,
and how this infinite God Flows into them all, as the river of Thames or the Sea, by its streams it flows into all the adjoining Creeks & Arms, but into every one according to their capacity,
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& not according to their own greatness, but according to the greatness or littleness of those Creeks: So doth our infinite God Flow into all his Creatures; (yet these expressions are infinitely below him,
& not according to their own greatness, but according to the greatness or littleness of those Creeks: So does our infinite God Flow into all his Creatures; (yet these expressions Are infinitely below him,
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& too narrow to set out God to you) but something in a way of resemblance, I say after this manner doth the Almighty Flow into all his Creatures, into Angels, Arch-Angels, Cherubims & Seraphims, Into men, into beasts, birds, fish, into all creatures, yet not according to his own infinite greatness,
& too narrow to Set out God to you) but something in a Way of resemblance, I say After this manner does the Almighty Flow into all his Creatures, into Angels, Arch-Angels, Cherubims & Seraphims, Into men, into beasts, Birds, Fish, into all creatures, yet not according to his own infinite greatness,
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For if God should fill his creatures, or communicate himself to them beyond their capacities, he should destroy his creatures: As to Moses, God shewed him as much as a creature could see and live: for if God had shewed him more, he had been blinded & undone by it:
For if God should fill his creatures, or communicate himself to them beyond their capacities, he should destroy his creatures: As to Moses, God showed him as much as a creature could see and live: for if God had showed him more, he had been blinded & undone by it:
because the thick scales and the thick Darkness are still before our eyes, and the dark vail is upon our hearts: For God is alike apparent in every creature, in regard of himself; yet the accidents and matter that clothes God in the creature, hides him from our sight.
Because the thick scales and the thick Darkness Are still before our eyes, and the dark Vail is upon our hearts: For God is alike apparent in every creature, in regard of himself; yet the accidents and matter that clothes God in the creature, hides him from our sighed.
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but as soon as they are open, then we can cry, nay then we shall cry out, for we cannot contain ourselves, with Iacob, with a holy fear and reverence, we seeing the fulness of his presence every where:
but as soon as they Are open, then we can cry, nay then we shall cry out, for we cannot contain ourselves, with Iacob, with a holy Fear and Reverence, we seeing the fullness of his presence every where:
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Then we shall see him so fill all places, and all creatures (even as he filled the tabernacle with his presence and glory ) Insomuch that we shall be overcome by his presence, and the excellency of his divine glory.
Then we shall see him so fill all places, and all creatures (even as he filled the tabernacle with his presence and glory) Insomuch that we shall be overcome by his presence, and the excellency of his divine glory.
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Take home this truth with you, and the Lord fix it in your hearts; meditate and often think on it, till you come to see it and believe it, That God fills every thing, though you see him not:
Take home this truth with you, and the Lord fix it in your hearts; meditate and often think on it, till you come to see it and believe it, That God fills every thing, though you see him not:
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yet whatever creature it be, how little so ever it be, it is the house of God, and the gate of heaven; for this is Heaven upon earth thus to enjoy God; and therefore well may Iacob call it The gate of heaven.
yet whatever creature it be, how little so ever it be, it is the house of God, and the gate of heaven; for this is Heaven upon earth thus to enjoy God; and Therefore well may Iacob call it The gate of heaven.
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But here is the difference; the one seeth him not so, nor yields unto him the praise and glory of his infiniteness, and of his filling all things, as the Saints and Angels do:
But Here is the difference; the one sees him not so, nor yields unto him the praise and glory of his infiniteness, and of his filling all things, as the Saints and Angels do:
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to the other he is gloriously; but they think they have an Essence and Being of their own, even as all we poor ignorant men think, who live not with and in God;
to the other he is gloriously; but they think they have an Essence and Being of their own, even as all we poor ignorant men think, who live not with and in God;
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and at a distance from him (as indeed they do) because he is not manifested to be in them, as he was to Iacob; and so farre as any of us live at this remoteness, and as strangers to God, we live in Hell,
and At a distance from him (as indeed they do) Because he is not manifested to be in them, as he was to Iacob; and so Far as any of us live At this remoteness, and as Strangers to God, we live in Hell,
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and you must still be dealt with as with children, because ye are not yet fit for strong meat, Heb. 5. 13, 14. For, when for the time ye ought to be teachers, ye have need that one teach you which be the first principles of the oracles of God,
and you must still be dealt with as with children, Because you Are not yet fit for strong meat, Hebrew 5. 13, 14. For, when for the time you ought to be Teachers, you have need that one teach you which be the First principles of the oracles of God,
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But seeing providence hath opened my mouth, the Lord open your ears, and your eyes to see and understand, and that I may declare and shew forth his praise and Glory.
But seeing providence hath opened my Mouth, the Lord open your ears, and your eyes to see and understand, and that I may declare and show forth his praise and Glory.
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and yet also that expression comes infinitely short of what God is, for he is inexpressable, unutterable; therefore I hope you would not have me to set him forth to you,
and yet also that expression comes infinitely short of what God is, for he is inexpressable, unutterable; Therefore I hope you would not have me to Set him forth to you,
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& give you to see and handle him who is not to behandled nor to be seen; would you have me to shew you him, that is, the unknown God spoken of, Act. 17. 23. I confess I have read in some Authors, of the occasion of that Altar that was erected To the unknown God;
& give you to see and handle him who is not to behandled nor to be seen; would you have me to show you him, that is, the unknown God spoken of, Act. 17. 23. I confess I have read in Some Authors, of the occasion of that Altar that was erected To the unknown God;
for (as they relate) they having been a long time together afflicted with a great plague, they sacrificed to all their own Gods, and to all the Gods they ever heard of,
for (as they relate) they having been a long time together afflicted with a great plague, they sacrificed to all their own God's, and to all the God's they ever herd of,
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but they knew him not ) they then sacrificed to that unknown God, & were delivered; whereupon they erected that Altar, and ever after sacrificed To the unknown God.
but they knew him not) they then sacrificed to that unknown God, & were Delivered; whereupon they erected that Altar, and ever After sacrificed To the unknown God.
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But I would willingly ( so far as humane capacity can reach, & by the assistance of Almighty God) unfold something of this our great God, who fills all things;
But I would willingly (so Far as humane capacity can reach, & by the assistance of Almighty God) unfold something of this our great God, who fills all things;
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Answ. It must be by way of substraction, and taking away all that ever you can, and then you come nearest to God (as Dionysius saith in his Book of Mystical Theology ) In the way of poverty ye may find him;
Answer It must be by Way of substraction, and taking away all that ever you can, and then you come nearest to God (as Dionysius Says in his Book of Mystical Theology) In the Way of poverty you may find him;
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And the Virgin in Mary, He hath filled the hungry with good things, but the rich he hath sent empty away, Luk. 1. 53. by the way of substracting and taking away, many have found him:
And the Virgae in Marry, He hath filled the hungry with good things, but the rich he hath sent empty away, Luk. 1. 53. by the Way of substracting and taking away, many have found him:
but take away this, and all sensible Accidents, as Hardness, Softness, Heat, Cold, Greatness, Littleness, and all that you can conceive, and this is the way to know and to find out God:
but take away this, and all sensible Accidents, as Hardness, Softness, Heat, Cold, Greatness, Littleness, and all that you can conceive, and this is the Way to know and to find out God:
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To him, who upholdeth all things by the word of his power, Heb. 1. 3. and to Him who is the Ancient of Dayes, Dan. 7. 9. and to Him that is I am that I am, Exod. 3. 24. and to Him that that is Alpha and Omega, the first and the last, Rev. 1. 8. This our great Jehovah is not to be measured or compared with any thing competible to the creatures;
To him, who upholds all things by the word of his power, Hebrew 1. 3. and to Him who is the Ancient of Days, Dan. 7. 9. and to Him that is I am that I am, Exod 3. 24. and to Him that that is Alpha and Omega, the First and the last, Rev. 1. 8. This our great Jehovah is not to be measured or compared with any thing competible to the creatures;
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so, it may be you have sometime thought him to be [ Sweet ] but he is not sweet, as we conceive of sweetness; for he is not the sweetness of a Rose, nor of Honey, nor any such thing:
so, it may be you have sometime Thought him to be [ Sweet ] but he is not sweet, as we conceive of sweetness; for he is not the sweetness of a Rose, nor of Honey, nor any such thing:
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But he is the cause and being of all such excellencies; and he himself infinitely transcends whatever can be thought or imagined. For he that conceives in his God, that there is in him light, or sweetness, or glory, (as we accont glory, or light,
But he is the cause and being of all such excellencies; and he himself infinitely transcends whatever can be Thought or imagined. For he that conceives in his God, that there is in him Light, or sweetness, or glory, (as we account glory, or Light,
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or sweetness) or that he should be Musick to the ear, or some glorious or glittering sight to the eye: he that conceives God or Heaven to be any such thing whatsoever, he is deceived.
or sweetness) or that he should be Music to the ear, or Some glorious or glittering sighed to the eye: he that conceives God or Heaven to be any such thing whatsoever, he is deceived.
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Beloved, I hope (though I have some cause also to fear it) that you are not so childish as to conceive that there is Musick, Viols, or Harps, or Organs, or any such thing in Heaven; He transgresses against the first Commandement, whosoever he be, that apprehends any of these things to be in God or in heaven, according to the letter; and he is as great an Idolater as he that makes A Golden Calf, and then falls down and worships it;
beloved, I hope (though I have Some cause also to Fear it) that you Are not so childish as to conceive that there is Music, Viols, or Harps, or Organs, or any such thing in Heaven; He Transgresses against the First Commandment, whosoever he be, that apprehends any of these things to be in God or in heaven, according to the Letter; and he is as great an Idolater as he that makes A Golden Calf, and then falls down and worships it;
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but in righteousness, and peace, and joy in the Holy Ghost, Rom. 14. 17. that is, it consisteth not in food or rayment; in riches or honours, or whatever is accounted precious or amiable to the world:
but in righteousness, and peace, and joy in the Holy Ghost, Rom. 14. 17. that is, it Consisteth not in food or raiment; in riches or honours, or whatever is accounted precious or amiable to the world:
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for he that thinks he hears or sees any thing, or thinks of any thing, that hath any manner of form or thing in his imagination when he thinks of God, he is an Idolater: As for instance, will you see God in a man? as he is in a good man, so he is also in an evil man: God or Christ dwels in them both, in regard of Essence, both in good and bad:
for he that thinks he hears or sees any thing, or thinks of any thing, that hath any manner of from or thing in his imagination when he thinks of God, he is an Idolater: As for instance, will you see God in a man? as he is in a good man, so he is also in an evil man: God or christ dwells in them both, in regard of Essence, both in good and bad:
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but they believe they have a power, will, and a Being of their own, and this they glory and rejoyce in, presume on, and live to themselves, and sacrifice to their own drags,
but they believe they have a power, will, and a Being of their own, and this they glory and rejoice in, presume on, and live to themselves, and sacrifice to their own drags,
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Again, would you see God in the Sun, Moon, and Stars, or in Beasts or Trees, and in all other creatures? Know, he is the Life, Act, Motion of all creatures: take away from all or any of these all that may be taken away, all Accidents,
Again, would you see God in the Sun, Moon, and Stars, or in Beasts or Trees, and in all other creatures? Know, he is the Life, Act, Motion of all creatures: take away from all or any of these all that may be taken away, all Accidents,
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and then that which remaineth is God. In the Sun, or Moon, or any thing else, you must first strip it of all visibility, and of all form and representation, Glorious or Base, and then you shall behold God, not as that form; but as the Cause, Essence, and Being of whatever is in it:
and then that which remains is God. In the Sun, or Moon, or any thing Else, you must First strip it of all visibility, and of all from and representation, Glorious or Base, and then you shall behold God, not as that from; but as the Cause, Essence, and Being of whatever is in it:
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Or, as in a man, take from him highness and lowness (for those are Accidents) weight and lightness, greatness and littleness, youth and age, for all these are Accidents; & what remains then but he that was, & is, and is to come? the All in all; he that is Alpha the first of all;
Or, as in a man, take from him highness and lowness (for those Are Accidents) weight and lightness, greatness and littleness, youth and age, for all these Are Accidents; & what remains then but he that was, & is, and is to come? the All in all; he that is Alpha the First of all;
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For beloved, there was something of me, before I was either hot or cold; before I was either dry or moist; before I had either weight or lightness; yea,
For Beloved, there was something of me, before I was either hight or cold; before I was either dry or moist; before I had either weight or lightness; yea,
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before I had any manner of shape; These things, I say, being taken away, what remains then but he that is I am? He that is Alpha and Omega: For take away heights and depths, things present, and things to come, and then nothing can separate Christ and us, as the Apostle in that case reasons, Rom. 8. ult. He was perswaded nothing could separate him from Christ;
before I had any manner of shape; These things, I say, being taken away, what remains then but he that is I am? He that is Alpha and Omega: For take away heights and depths, things present, and things to come, and then nothing can separate christ and us, as the Apostle in that case Reasons, Rom. 8. ult. He was persuaded nothing could separate him from christ;
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But this is a cause more particular, and the cause of abundance of particular sins. Seek therefore to remove the root and cause; and then particular fruits, effects and branches will wither and dye of themselves.
But this is a cause more particular, and the cause of abundance of particular Sins. Seek Therefore to remove the root and cause; and then particular fruits, effects and branches will wither and die of themselves.
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we might then see God in the Gold, and God in the Light, God in the Sun, and God in the Water, and God in the Earth, God in the Trees, and God in the Flowers, and God in every pile of Grasse, and God to be All in All: were but those things, those Accidents removed from our sight;
we might then see God in the Gold, and God in the Light, God in the Sun, and God in the Water, and God in the Earth, God in the Trees, and God in the Flowers, and God in every pile of Grass, and God to be All in All: were but those things, those Accidents removed from our sighed;
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for where any thing moves, God is the mover; nay, where any thing hath a Being, a Substance, he is the Being of that Being, the Substance of that Substance, (if we may call any thing Substance or Being but God.) For he is the Motion and being of every thing, great or little, glorious or mean, they are all, not onely his workmanship, as most men teach and believe, but he is also their Substance and Being: and the Saints, They see that the Lord is among them as in Sinai: and that he was not more present and glorious in Mount Sinai, then he is in all Creatures.
for where any thing moves, God is the mover; nay, where any thing hath a Being, a Substance, he is the Being of that Being, the Substance of that Substance, (if we may call any thing Substance or Being but God.) For he is the Motion and being of every thing, great or little, glorious or mean, they Are all, not only his workmanship, as most men teach and believe, but he is also their Substance and Being: and the Saints, They see that the Lord is among them as in Sinai: and that he was not more present and glorious in Mount Sinai, then he is in all Creatures.
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And further let me tell you, this is The Angel of the Covenant spoken of in the Revelation, whom these types and shadows not onely represent, and point to;
And further let me tell you, this is The Angel of the Covenant spoken of in the Revelation, whom these types and shadows not only represent, and point to;
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but they are also those which hide and blind him from our sight, Isa. 12. 6. Cry out and shout thou inhabitant of Zion, Great is the Holy One of Israel in the midst of thee;
but they Are also those which hide and blind him from our sighed, Isaiah 12. 6. Cry out and shout thou inhabitant of Zion, Great is the Holy One of Israel in the midst of thee;
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He that is an Inhabitant of Zion, will upon the sight of God in any Creature, fall down before him, in a holy extasie and amazement of spirit fall down and worship him;
He that is an Inhabitant of Zion, will upon the sighed of God in any Creature, fallen down before him, in a holy ecstasy and amazement of Spirit fallen down and worship him;
These words I think many of you have read oftten; but how few have 〈 ◊ 〉 them? You may see now by this Doctrine, what a glorious privilege the Saints have, to have Christ dwelling in them by faith;
These words I think many of you have read oftten; but how few have 〈 ◊ 〉 them? You may see now by this Doctrine, what a glorious privilege the Saints have, to have christ Dwelling in them by faith;
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so that they see not onely that their bodies are the Temples of that great & Holy One, but they by faith see him filling and dwelling in all Creatures:
so that they see not only that their bodies Are the Temples of that great & Holy One, but they by faith see him filling and Dwelling in all Creatures:
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And know this, that God is not revealed or manifested, but onely in and to the Saints; not effectually and operatively, though notionally and in words men may acknowledge these things;
And know this, that God is not revealed or manifested, but only in and to the Saints; not effectually and operatively, though notionally and in words men may acknowledge these things;
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and 〈 … 〉 in 〈 ◊ 〉, and have their habitatio• the Tents of •edar. But that man that enjoyes God thus, his soul is filled with the fulness 〈 ◊ 〉 •reatness of his presence:
and 〈 … 〉 in 〈 ◊ 〉, and have their habitatio• the Tents of •edar. But that man that enjoys God thus, his soul is filled with the fullness 〈 ◊ 〉 •reatness of his presence:
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even as the house 〈 … 〉 with the odour of that ointment, Ioh. 12. 3. How was blessed Mary taken with those sweet drops that fel from her Saviours lips!
even as the house 〈 … 〉 with the odour of that ointment, John 12. 3. How was blessed Marry taken with those sweet drops that fell from her Saviors lips!
as the Apostle saith concerning afflictions, Rom. 8. 18. All glories are nothing, & all afflictions are light and vain, compared to this fulness of God, filling all things.
as the Apostle Says Concerning afflictions, Rom. 8. 18. All Glories Are nothing, & all afflictions Are Light and vain, compared to this fullness of God, filling all things.
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The next thing considerable, is their number, & they are said to be twenty thousand, even thousands of Angels: many Interpreters differ in the explanation of this number,
The next thing considerable, is their number, & they Are said to be twenty thousand, even thousands of Angels: many Interpreters differ in the explanation of this number,
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as it is often in Scripture, as Numb. 10. 36. when the Ark was set down and rested, this Proverb was appointed to be said at its seting down, Return O Lord unto the many thousands of Israel:
as it is often in Scripture, as Numb. 10. 36. when the Ark was Set down and rested, this Proverb was appointed to be said At its setting down, Return Oh Lord unto the many thousands of Israel:
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Which Interpretation gave Hierome and Novatianus the hint to say in plain words twenty thousand, or thousands of Angels: that is, they are innumerable, infinite, immense:
Which Interpretation gave Jerome and Novatianus the hint to say in plain words twenty thousand, or thousands of Angels: that is, they Are innumerable, infinite, immense:
and Rebaboth the plural number, is rendred Numb. 10. 36. the many thousands of Israel, which come all from the Verb Rabbah multiplicavit, and Rabmultus, which gave Hierome and Novatianus that hint before expressed.
and Rebaboth the plural number, is rendered Numb. 10. 36. the many thousands of Israel, which come all from the Verb Rabbah multiplicavit, and Rabmultus, which gave Jerome and Novatianus that hint before expressed.
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not but that God can number them, and call them all by their names, as David sayes of the Stars, Psal. 147. 4. for any number that can be numbered, is but like the number of the Beast, Rev. 13. 18. which is according to the number of a man:
not but that God can number them, and call them all by their names, as David Says of the Stars, Psalm 147. 4. for any number that can be numbered, is but like the number of the Beast, Rev. 13. 18. which is according to the number of a man:
but God numbereth all things: for as he made all things in weight and measure, so in number, Wisd, 11. 17. Suppose as great a number as can be numbered, as great as can be called or named,
but God numbereth all things: for as he made all things in weight and measure, so in number, Usivd, 11. 17. Suppose as great a number as can be numbered, as great as can be called or nam,
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If all the words that ever I spake, or ever shall speak, were unmbered: if the minutes that are past since the world began were numbered, this is beyond the number of a man. But God can number all things, he hath made all things both in number, weight, and measure ▪ but himself is the plot, the standard, the measure of all; and the measure, scales, and weights, are all his own:
If all the words that ever I spoke, or ever shall speak, were unmbered: if the minutes that Are passed since the world began were numbered, this is beyond the number of a man. But God can number all things, he hath made all things both in number, weight, and measure ▪ but himself is the plot, the standard, the measure of all; and the measure, scales, and weights, Are all his own:
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for he numbers not according to the number of a man, nor he weighs not as man weighs. It sufficeth therefore that the number of his Chariots are as the number of his wayes, both in difficulty and number; no man can find them out, they are unsearchable,
for he numbers not according to the number of a man, nor he weighs not as man weighs. It Suffices Therefore that the number of his Chariots Are as the number of his ways, both in difficulty and number; no man can find them out, they Are unsearchable,
I hope Beloved by this time you begin to see what a numberless number of Chariots and Angels God hath ready prest at his command for any errand he pleaseth to send them on:
I hope beloved by this time you begin to see what a numberless number of Chariots and Angels God hath ready pressed At his command for any errand he Pleases to send them on:
and also how easily our Saviour, the great Arch-Angel of the Covenant, and Michael Captain of the Lords hosts, could have commanded more then 12 Legion of Angels, Mat. 26. 53.
and also how Easily our Saviour, the great Arch-Angel of the Covenant, and Michael Captain of the lords hosts, could have commanded more then 12 Legion of Angels, Mathew 26. 53.
or instilled into us by our Teachers, or acquired by our industry, and unlearn what we have been learning so long, or rather transcend and forget and forsake all that knowledge of him:
or instilled into us by our Teachers, or acquired by our industry, and unlearn what we have been learning so long, or rather transcend and forget and forsake all that knowledge of him:
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we must be stript from all carnal apprehensions of God, so as to measure him by any thing we can comprehend. And to teach us this Arithmetick, we had need have line upon line, line upon line,
we must be stripped from all carnal apprehensions of God, so as to measure him by any thing we can comprehend. And to teach us this Arithmetic, we had need have line upon line, line upon line,
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they are but the displayings of his own wisdom, power and greatness. Be hmoth is called The Prince of the wayes of God, Iob 40. 19. And David saith Ps. 77. 19. Thy wayes are in the Sea,
they Are but the displayings of his own Wisdom, power and greatness. Be hmoth is called The Prince of the ways of God, Job 40. 19. And David Says Ps. 77. 19. Thy ways Are in the Sea,
and the Lord hath his wayes in the whirlwinds, and in the Storms, and the clouds are the dust of his feet, Nah. 1. 3. And whatever God is, he is infinitely so as he is: If he be called [ good ] he is infinitely good:
and the Lord hath his ways in the whirlwinds, and in the Storms, and the Clouds Are the dust of his feet, Nah. 1. 3. And whatever God is, he is infinitely so as he is: If he be called [ good ] he is infinitely good:
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The second thing, wherein I would have you take a scantling of God, or of Gods Arithmetick, or of his wayes, is from that place, Dan. 7. 10. A fiery stream issued and came forth from before him;
The second thing, wherein I would have you take a scantling of God, or of God's Arithmetic, or of his ways, is from that place, Dan. 7. 10. A fiery stream issued and Come forth from before him;
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but the bed is shorter then a man can stretch himself upon it, and the covering narrower then he can wrap himself in it, Isa. 28. 20. Therefore well may we (with the Prophet) conclude, v. 23. Precept must be upon precept, and line upon line, &c. that ye may go backward and be broken, snared and taken.
but the Bed is shorter then a man can stretch himself upon it, and the covering narrower then he can wrap himself in it, Isaiah 28. 20. Therefore well may we (with the Prophet) conclude, v. 23. Precept must be upon precept, and line upon line, etc. that you may go backward and be broken, snared and taken.
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Beloved, ye must be undone, and broken, (as to your selves and your own wisdom & parts:) and then begin again, Line upon line, and line upon line, here a little and there a little:
beloved, you must be undone, and broken, (as to your selves and your own Wisdom & parts:) and then begin again, Line upon line, and line upon line, Here a little and there a little:
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for saith he, whom shall he teach knowledge? and whom shall be make to understand Doctrine? even them that are weaned from the milk, and drawn from the breasts.
for Says he, whom shall he teach knowledge? and whom shall be make to understand Doctrine? even them that Are weaned from the milk, and drawn from the breasts.
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Then Beloved, if God be so infinitely great as he is, so that he is all greatness, all wisdom all power, so that he comprehends, commands, acts all things, fils all things in Heaven and Earth:
Then beloved, if God be so infinitely great as he is, so that he is all greatness, all Wisdom all power, so that he comprehends, commands, acts all things, fils all things in Heaven and Earth:
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Henceforth let not any proud flesh quarrel at, or any doubtful soul wonder at, or question our Saviours words, saying how can it be that all the hairs of our heads are numbered? and that not one can fall to the ground without him? for by infinite wayes he is infinitely present with all things in all places.
Henceforth let not any proud Flesh quarrel At, or any doubtful soul wonder At, or question our Saviors words, saying how can it be that all the hairs of our Heads Are numbered? and that not one can fallen to the ground without him? for by infinite ways he is infinitely present with all things in all places.
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Secondly, Let us cry out (with Moses) in continual acclamations in that powerful Orarion, when ever we think of him, or behold him, There is none like the God of Iesurun, who rideth upon the Heavens for thy help,
Secondly, Let us cry out (with Moses) in continual acclamations in that powerful Orarion, when ever we think of him, or behold him, There is none like the God of Jesurun, who rides upon the Heavens for thy help,
For the eternal God is thy refuge, and underneath are the Everlasting Arm. Thou canst be in no trouble but he is by thee, with thee; in the fire, or in the water, where ever thou art. Ps. 34. 7, 8. The Angels of the Lord encamp round about them that fear him:
For the Eternal God is thy refuge, and underneath Are the Everlasting Arm. Thou Canst be in no trouble but he is by thee, with thee; in the fire, or in the water, where ever thou art. Ps. 34. 7, 8. The Angels of the Lord encamp round about them that Fear him:
Iacob when he went from his fathers house, was afraid he should have wanted, Gen. 28. but God appeared to him in a dream, and he beheld a Ladder reaching from Earth to Heaven.
Iacob when he went from his Father's house, was afraid he should have wanted, Gen. 28. but God appeared to him in a dream, and he beheld a Ladder reaching from Earth to Heaven.
being sent of the Almighties Errands, not onely for protection, but to be ministring spirits, sent forth not onely for the good of those who shall be heirs of Salvation, but for the good of all his Creatures. So that we may say of the providence of God as David saith of his presence, for they are both one, Psal. 139. 7. Whither shall I go from thy presence? if I ascend into Heaven thou art there;
being sent of the Almighty's Errands, not only for protection, but to be ministering spirits, sent forth not only for the good of those who shall be Heirs of Salvation, but for the good of all his Creatures. So that we may say of the providence of God as David Says of his presence, for they Are both one, Psalm 139. 7. Whither shall I go from thy presence? if I ascend into Heaven thou art there;
but that which they could never do, the builder of Heaven and Earth hath done: but were they not very fools to think to build a Tower of ten thousand times 1000000 miles high? But let us labour to see the eternal God at the top of this Ladder, and everlasting arms at the foot of it,
but that which they could never do, the builder of Heaven and Earth hath done: but were they not very Fools to think to built a Tower of ten thousand times 1000000 miles high? But let us labour to see the Eternal God At the top of this Ladder, and everlasting arms At the foot of it,
& then how can we doubt? He that hears the Ravens when they cry unto him, who have neither faith nor understanding, shall he not hear thee, O thou of little faith? It is against both the promise & against the practice of your Father, that any of you should want any good thing;
& then how can we doubt? He that hears the Ravens when they cry unto him, who have neither faith nor understanding, shall he not hear thee, Oh thou of little faith? It is against both the promise & against the practice of your Father, that any of you should want any good thing;
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Yet how full of complaints are all the sons of men? one wants children, another friends, others honour, others riches, others health, others preferment, some all these: but certainly you are deceived, you do not want any of them;
Yet how full of complaints Are all the Sons of men? one Wants children, Another Friends, Others honour, Others riches, Others health, Others preferment, Some all these: but Certainly you Are deceived, you do not want any of them;
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for not onely all inanimal or unreasonable Creatures (which are Gods Angels when he pleaseth) do owe their Suit and Service unto those that fear the Lord,
for not only all inanimal or unreasonable Creatures (which Are God's Angels when he Pleases) do owe their Suit and Service unto those that Fear the Lord,
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but even all the Angels of God in heaven, they are all ministring spirits sent forth to minister for their sakes which shall be heirs of Salvation, Heb. 1. 14.
but even all the Angels of God in heaven, they Are all ministering spirits sent forth to minister for their sakes which shall be Heirs of Salvation, Hebrew 1. 14.
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or loweth the Oxe over his fodder? can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg? We are sure we do want these things,
or loweth the Ox over his fodder? can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg? We Are sure we do want these things,
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2. There is a great difference between not having and wanting: It may well be that you have not riches, and honour, and preferment, &c. but if you be the true servants of God, it cannot be that you should want them.
2. There is a great difference between not having and wanting: It may well be that you have not riches, and honour, and preferment, etc. but if you be the true Servants of God, it cannot be that you should want them.
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David saith it was good for him that he wanted, and that he was in trouble. There is oftentimes more mercy from God and more comfort to us in Gods Rods, then in these outward things which are onely esteemed Blessings;
David Says it was good for him that he wanted, and that he was in trouble. There is oftentimes more mercy from God and more Comfort to us in God's Rods, then in these outward things which Are only esteemed Blessings;
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and Kids out of the flock, and then rise up and sing to the sound of the Vial, and the Harp. Can there be any true comforts in these discomforts? which if attained are but vanity,
and Kids out of the flock, and then rise up and sing to the found of the Vial, and the Harp. Can there be any true comforts in these discomforts? which if attained Are but vanity,
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and is in love, and intended for our good: and the issue shall be sweet, just and good. Shall then any servant of God grudge at whatever such a Tender father lays upon him? we suffer the fathers of our bodies to correct us, as the Apostle saith, Heb. 12. 9. and we gave them reverence;
and is in love, and intended for our good: and the issue shall be sweet, just and good. Shall then any servant of God grudge At whatever such a Tender father lays upon him? we suffer the Father's of our bodies to correct us, as the Apostle Says, Hebrew 12. 9. and we gave them Reverence;
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And let not me think, because there are so many men and creatures in the world, in Heaven and in Earth, to provide for, defend and protect, that therefore I shall be neglected;
And let not me think, Because there Are so many men and creatures in the world, in Heaven and in Earth, to provide for, defend and Pact, that Therefore I shall be neglected;
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So my beloved, Let the true royal seed of God do so Let all Gods Servants lie down in peace and take their rest, and say, O Lord thou alone makest me dwel in safety, Psal. 4. for their Gods Armies lie round about them,
So my Beloved, Let the true royal seed of God do so Let all God's Servants lie down in peace and take their rest, and say, Oh Lord thou alone Makest me dwell in safety, Psalm 4. for their God's Armies lie round about them,
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They cannot be touched or hurt, For besides al this, that these millions of Angels both in Heaven & Earth are their Guard; That great General himself, the King of Kings,
They cannot be touched or hurt, For beside all this, that these millions of Angels both in Heaven & Earth Are their Guard; That great General himself, the King of Kings,
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before ever any one member of Jesus Christ can be hurt: for this God, as he is great & dreadful, so he is a God infinite in bowels and compassions, who fills and commands all Creatures,
before ever any one member of jesus christ can be hurt: for this God, as he is great & dreadful, so he is a God infinite in bowels and compassions, who fills and commands all Creatures,
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WE may well call this Verse The heavenly warfare: wherein (as I told you) were contained four things. 1 Their nature, they are the (hariots of God, because God was pleased to ride in them. 2 Their number, the Text saith, that they are twenty thousand thousands of Angels; and I told you from the Text, that they were Infinite. 3 Their name, they are called Angels. 4 Their Commander, and that is [ God ] The Chariots of God are twenty thousand, even thousands of Angels.
WE may well call this Verse The heavenly warfare: wherein (as I told you) were contained four things. 1 Their nature, they Are the (hariots of God, Because God was pleased to ride in them. 2 Their number, the Text Says, that they Are twenty thousand thousands of Angels; and I told you from the Text, that they were Infinite. 3 Their name, they Are called Angels. 4 Their Commander, and that is [ God ] The Chariots of God Are twenty thousand, even thousands of Angels.
The word it self signifies especially in this pla•e, an ambassador, or a messenger: now all the creatures being so, messengers or ambassadors from God, they must needs all be Angels: But if a man should speak now unto the wisest in Israel, and tell them, that God sent Angels into every womb, there to frame and create the Infant, would he not wonder!
The word it self signifies especially in this pla•e, an ambassador, or a Messenger: now all the creatures being so, messengers or Ambassadors from God, they must needs all be Angels: But if a man should speak now unto the Wisest in Israel, and tell them, that God sent Angels into every womb, there to frame and create the Infant, would he not wonder!
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& observe this, that never any one Angel was sent on two errands, nor never any two Angels on one errand; for all the whole creation do joyntly together sing the infinite praise of their most wise Creator; there is not the wickedest man alive but sings and sounds forth Gods praise as much as the holiest (though it may be against their wills) for if they sing not the praise of his mercy,
& observe this, that never any one Angel was sent on two errands, nor never any two Angels on one errand; for all the Whole creation do jointly together sing the infinite praise of their most wise Creator; there is not the wickedest man alive but sings and sounds forth God's praise as much as the Holiest (though it may be against their wills) for if they sing not the praise of his mercy,
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Ask the flowers of the field, what part they sing? and they will tell you, they sing the wisdom and liberality of God, who clothes them beyond Solomon in all his glory.
Ask the flowers of the field, what part they sing? and they will tell you, they sing the Wisdom and liberality of God, who clothes them beyond Solomon in all his glory.
And truly my beloved, not one creature but sings apart, and yet all together; all that ever were, and that are, and that ever shall be, put all together,
And truly my Beloved, not one creature but sings apart, and yet all together; all that ever were, and that Are, and that ever shall be, put all together,
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As the Queen of Sheba, when she came and heard Solomons wisdom, she confessed that what she heard of him in her own Countrey, although incredible, yet it was not the tenth part of that she saw and heard:
As the Queen of Sheba, when she Come and herd Solomons Wisdom, she confessed that what she herd of him in her own Country, although incredible, yet it was not the tenth part of that she saw and herd:
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but in the compleat body: As the perfections of a man cannot be known by any one man; for if one man have wisdom, another hath sobriety; if one hath patience, another man hath temperance; so that the beauty of the Church cannot be known by any one member, be it never so excellent: If Abraham hath faith, Iob hath patience;
but in the complete body: As the perfections of a man cannot be known by any one man; for if one man have Wisdom, Another hath sobriety; if one hath patience, Another man hath temperance; so that the beauty of the Church cannot be known by any one member, be it never so excellent: If Abraham hath faith, Job hath patience;
if one be as fair as Absalom, another is as proper as Saul: if one hath proportion, another hath sobriety, &c. so neither must we look to see the admirable perfection of the Spouse of Christ, that is all fair, and hath no spot, by one member;
if one be as fair as Absalom, Another is as proper as Saul: if one hath proportion, Another hath sobriety, etc. so neither must we look to see the admirable perfection of the Spouse of christ, that is all fair, and hath no spot, by one member;
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not the tenth part of his Iustice, not the tenth part of his patience not the tenth part of his Mercy ▪ &c. One is sent to deliver a message of his love, another a message of his justice, another a message of his patience, another a message of his liberality and bounty, all of several errands; and whatever message he sends any creature on, he is alwayes just;
not the tenth part of his justice, not the tenth part of his patience not the tenth part of his Mercy ▪ etc. One is sent to deliver a message of his love, Another a message of his Justice, Another a message of his patience, Another a message of his liberality and bounty, all of several errands; and whatever message he sends any creature on, he is always just;
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onely in the Angels below, matter prevails above the form; but in the Angels above, form prevails over the matter; for if our forms were not bounded and fastned to the earth, by their matter, even we should be as the Angels of God:
only in the Angels below, matter prevails above the from; but in the Angels above, from prevails over the matter; for if our forms were not bounded and fastened to the earth, by their matter, even we should be as the Angels of God:
for, how soon can my spirit convey it self in thought thousands of miles? but my body cannot be there, but by times and succession of gradation, and by steps.
for, how soon can my Spirit convey it self in Thought thousands of miles? but my body cannot be there, but by times and succession of gradation, and by steps.
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if it be a heavy body, it will fall downward; the water is purer then the earth, the air then the water, the light then the air, the fire then the light, and so more and more spiritual, till you come to him, who is All Spiritual, Spirit it self.
if it be a heavy body, it will fallen downward; the water is Purer then the earth, the air then the water, the Light then the air, the fire then the Light, and so more and more spiritual, till you come to him, who is All Spiritual, Spirit it self.
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And for those Angels are out of our sight, which are said to be in heaven, you know there are degrees of them; some are Angels, some Archangels, some Cherubims, and some Seraphims; 〈 ◊ 〉 therefore if you have observed it,
And for those Angels Are out of our sighed, which Are said to be in heaven, you know there Are Degrees of them; Some Are Angels, Some Archangels, Some Cherubims, and Some Seraphims; 〈 ◊ 〉 Therefore if you have observed it,
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but Seraphims they are pictured as it were, without any form or matter at all, onely with a kind of fiery flame, or yellowishness: Therefore now of these Angels that are above us, we can say little of them;
but Seraphims they Are pictured as it were, without any from or matter At all, only with a kind of fiery flame, or yellowishness: Therefore now of these Angels that Are above us, we can say little of them;
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because men being in Nature below, and they above our element; Even as if we should ask a Toad, what man is? it could say nothing, because it is in a sphere below us:
Because men being in Nature below, and they above our element; Even as if we should ask a Toad, what man is? it could say nothing, Because it is in a sphere below us:
Object. God being so constant, so unchangeable as he is, and he is in the creatures, what is the reason •hen that the creatures are so changeable? the Scripture tells us God is Immutable.
Object. God being so constant, so unchangeable as he is, and he is in the creatures, what is the reason •hen that the creatures Are so changeable? the Scripture tells us God is Immutable.
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Ans. Beloved, Almighty God is like the Sun, riding in his Chariot (we have no better expressions to set out these unexpressable things to you) the Sun shines to us, yet it is much changed to us, according to the several objects it shines through:
Ans. beloved, Almighty God is like the Sun, riding in his Chariot (we have no better expressions to Set out these unexpressable things to you) the Sun shines to us, yet it is much changed to us, according to the several objects it shines through:
yet we say the Sun shines in at both, and yet it alters in a very small distance in one quarrel it shines red, in the next green, &c. now here is a change,
yet we say the Sun shines in At both, and yet it alters in a very small distance in one quarrel it shines read, in the next green, etc. now Here is a change,
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So though the creatures be changed, and turned upside down, and mountains be hurled here and there, yet God is the same, he is not changed, he cannot be moved: In him is no variableness nor shadow of changing, Iam. 1. 17. although according to the several creatures he works in, he seems to be changed to us; yet in himself he is not, nor cannot be.
So though the creatures be changed, and turned upside down, and Mountains be hurled Here and there, yet God is the same, he is not changed, he cannot be moved: In him is no variableness nor shadow of changing, Iam. 1. 17. although according to the several creatures he works in, he seems to be changed to us; yet in himself he is not, nor cannot be.
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and that is, who this General and great Captain is that commands all these Armie of Angels? this great Army of Chariots and Angels, it is said, they are the Chariots of God.
and that is, who this General and great Captain is that commands all these Army of Angels? this great Army of Chariots and Angels, it is said, they Are the Chariots of God.
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but there was something answerable to them, something equivalent, God then appearing in terrour; and we could not better conceive of God then by such expressions as these:
but there was something answerable to them, something equivalent, God then appearing in terror; and we could not better conceive of God then by such expressions as these:
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as gloriously, though he doth not manifest himself so much: For he is as much in the basest creature, in a Mouse, in a Frog, and yet no disparagement or abasing to his infinite Majesty and greatness (as some foolishly think) but it so much the more exalts him;
as gloriously, though he does not manifest himself so much: For he is as much in the Basest creature, in a Mouse, in a Frog, and yet no disparagement or abasing to his infinite Majesty and greatness (as Some foolishly think) but it so much the more exalts him;
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yea I lay he is as much present in a Flie, in a Flea, in a Pile of grass, as he was on the Mount; And to some God •ounds as loud in their h•arts, in the manifestation of himself, as the trumpets then; though in others more stilly and wisperingly ▪ In all he is alike, but he manifests himself but where he pleaseth: Some are 〈 … 〉,
yea I lay he is as much present in a Fly, in a Flay, in a Pile of grass, as he was on the Mount; And to Some God •ounds as loud in their h•arts, in the manifestation of himself, as the trumpets then; though in Others more stilly and wisperingly ▪ In all he is alike, but he manifests himself but where he Pleases: some Are 〈 … 〉,
for if God would he could raise unto himself children unto Abraham out of the very stones, as well as from among the wisest men: And therefore O Hierome! it was thy fault, it was thy weakness, when thou saidst that it was an abasing of God, to say he was in a Mouse, in a Toad, in the base creatures;
for if God would he could raise unto himself children unto Abraham out of the very stones, as well as from among the Wisest men: And Therefore Oh Jerome! it was thy fault, it was thy weakness, when thou Said that it was an abasing of God, to say he was in a Mouse, in a Toad, in the base creatures;
they never bring their he•rers any farther then to be Monsters, alwayes children, alwayes feeding them with milk, and never learn them to eat strong meat: So that if they come amongst strong men to feed with them, their stomachs are so squemish, they turn with at all.
they never bring their he•rers any farther then to be Monsters, always children, always feeding them with milk, and never Learn them to eat strong meat: So that if they come among strong men to feed with them, their stomachs Are so squeamish, they turn with At all.
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and never so deep, yet if any little beam of the Sun can but come in, though it be but at a pinhole, yet go & lay your eye full in that beam, and you shall behold the Sun it self;
and never so deep, yet if any little beam of the Sun can but come in, though it be but At a pinhole, yet go & lay your eye full in that beam, and you shall behold the Sun it self;
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So though there be never so much darkness in the soul, yet do but lay your eye (blinding all your sight besides) in this beam or Angel that comes from God, and you shall behold God.
So though there be never so much darkness in the soul, yet do but lay your eye (blinding all your sighed beside) in this beam or Angel that comes from God, and you shall behold God.
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for we have all one Father & maker, & God is in them, though he manifests not himself as he doth in thee, wherein he is most manifested; for how came he to be manifested in thee? was it by thy pains or industry;
for we have all one Father & maker, & God is in them, though he manifests not himself as he does in thee, wherein he is most manifested; for how Come he to be manifested in thee? was it by thy pains or industry;
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as into another? & might have made thee in his case whom thou despisest: Therefore behold and look upon all the creatures as thy brethren: yea, they are all more truly thy brethren,
as into Another? & might have made thee in his case whom thou Despisest: Therefore behold and look upon all the creatures as thy brothers: yea, they Are all more truly thy brothers,
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and therefore when thou lookest on any creature, though never so base, account and esteem it as thy brother; for it is a son to that Father of whom the whole family in heaven and earth is 〈 ◊ 〉:
and Therefore when thou Lookest on any creature, though never so base, account and esteem it as thy brother; for it is a son to that Father of whom the Whole family in heaven and earth is 〈 ◊ 〉:
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And therefore however some of our litteral and ignorant Divines do laugh at that of St. Francis, that he called every creature his Brother, he called the Ox his brother, the Ass his brother, and all cre•tures his brothers;
And Therefore however Some of our literal and ignorant Divines do laugh At that of Saint Francis, that he called every creature his Brother, he called the Ox his brother, the Ass his brother, and all cre•tures his Brother's;
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as he did Sodom, or open the earth to swallow them up, as it did Corah, &c. O fools, when will ye learn wisdom? certainly God knows what to do, without thy directions;
as he did Sodom, or open the earth to swallow them up, as it did Corah, etc. Oh Fools, when will you Learn Wisdom? Certainly God knows what to do, without thy directions;
Vse 3. And lastly, learn from hence that there is nothing of Fortune, but all comes and falls out by an infinite wise Providence; That the name of Fortune is an Idle, a Heathenish, and a wicked word, taking it as the word imports; for nothing comes by Chance or Fortune, but tis God that guides all;
Use 3. And lastly, Learn from hence that there is nothing of Fortune, but all comes and falls out by an infinite wise Providence; That the name of Fortune is an Idle, a Heathenish, and a wicked word, taking it as the word imports; for nothing comes by Chance or Fortune, but this God that guides all;
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saith Solomon; For Time and chance, or fortune (for 'tis the same) happeneth to all things; Though it first arose from an evil ground & from the Heathens, who because there were such cross events in the world, that when a business was brought to the heads and period,
Says Solomon; For Time and chance, or fortune (for it's the same) Happeneth to all things; Though it First arose from an evil ground & from the heathens, who Because there were such cross events in the world, that when a business was brought to the Heads and Period,
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When two dear friends, that have been long apart, not having seen one another in twenty or fourty years, he one falls to come in some great danger, his dear friend chanceth to come at a very instant, and saves his life:
When two dear Friends, that have been long apart, not having seen one Another in twenty or fourty Years, he one falls to come in Some great danger, his dear friend chanceth to come At a very instant, and saves his life:
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but what wonder is it, if you see me strike these two togther? so far as you are blind and see not God, so far ye wonder ▪ for it is as easie with God to do any of these things,
but what wonder is it, if you see me strike these two together? so Far as you Are blind and see not God, so Far you wonder ▪ for it is as easy with God to do any of these things,
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as for me to make my hands meet. I can also by the power and guidance of the soul that is in me, lay my finger in the darkest night, upon any place about me;
as for me to make my hands meet. I can also by the power and guidance of the soul that is in me, lay my finger in the Darkest night, upon any place about me;
so it is as easie for God in any case, he being (as it were) the soul of the creatures, can cause the creatures to do whatever is his Will to have done, both in Heaven and earth and in the Seas, as David saith.
so it is as easy for God in any case, he being (as it were) the soul of the creatures, can cause the creatures to do whatever is his Will to have done, both in Heaven and earth and in the Seas, as David Says.
Thus I have spoken to you of this our Immense, Unknown, Unexpressible Great God; But O my Beloved, I have spoken but according to man all this while, infinitey short of him himself;
Thus I have spoken to you of this our Immense, Unknown, Unexpressible Great God; But Oh my beloved, I have spoken but according to man all this while, infinitey short of him himself;
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for if men Men and Angels, and Cherubims & Seraphims should all joyn together, to set out his praise to the utmost that they could conceive or relate, yet look further, further still;
for if men Men and Angels, and Cherubims & Seraphims should all join together, to Set out his praise to the utmost that they could conceive or relate, yet look further, further still;
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for when they have said what they can, they have said nothing in comparison of what he is: As if a man should come from some forrein parts, and desire to see our Kingdom,
for when they have said what they can, they have said nothing in comparison of what he is: As if a man should come from Some foreign parts, and desire to see our Kingdom,
and should immediately go back and say, he hath seen England; do you think that he is able to describe the Kingdom to any one that shal ask him? Alas poor man, he is deceived!
and should immediately go back and say, he hath seen England; do you think that he is able to describe the Kingdom to any one that shall ask him? Alas poor man, he is deceived!
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for he hath seen none of the pleasant Hills, & Vales, none of the stately Structures, Palaces, Buildings; none of the strong Castles & Towers, none of the Provisions and Ammunitions, none of the Proper and Comely Men, Women and Children, none of the Healthful and Commodious Springs, none of the Silver-Gliding and Pleasant Streams; none of the Pleasant and and Fruitful Orchards, none of the Pleasant Walks and Gardens, nor any thing else, esteemed the Glory of the Nation:
for he hath seen none of the pleasant Hills, & Vales, none of the stately Structures, Palaces, Buildings; none of the strong Castles & Towers, none of the Provisions and Ammunitions, none of the Proper and Comely Men, Women and Children, none of the Healthful and Commodious Springs, none of the Silver-Gliding and Pleasant Streams; none of the Pleasant and and Fruitful Orchards, none of the Pleasant Walks and Gardens, nor any thing Else, esteemed the Glory of the nation:
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Alas, alas, they have neither related nor seen any more then the Out-coasts, the Suburbs of this our great God, or of his Kingdom, Glory and Majesty; I say when we have written and spoken to the utmost,
Alas, alas, they have neither related nor seen any more then the Out-coasts, the Suburbs of this our great God, or of his Kingdom, Glory and Majesty; I say when we have written and spoken to the utmost,
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they all can shew you but the Cockle-Shels, and the Pibble-stones of his Kingdom Glory and Majesty: they can describe nothing in comparison of what God is.
they all can show you but the Cockle-Shels, and the Pebble-stones of his Kingdom Glory and Majesty: they can describe nothing in comparison of what God is.
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They have not seen the City with twelve Gates the streets whereof are pure Gold, the foundations whereof are laid and garnished with twelve manner of precious stones:
They have not seen the city with twelve Gates the streets whereof Are pure Gold, the foundations whereof Are laid and garnished with twelve manner of precious stones:
and incomprehensibleness: And do it heartily, freely: Pour out your very souls before him like water, fully and freely, nothing your selves in his Being: And although herein we may lose our selves and be annihilated,
and incomprehensibleness: And do it heartily, freely: Pour out your very Souls before him like water, Fully and freely, nothing your selves in his Being: And although herein we may loose our selves and be annihilated,
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O Beloved, deceive not your selves, and dote not on these outward temporal things, on Honours, Lands, Livings, Meat and Drink, and those despicable things, compared with these Riches and Pleasures, which indeed are but poor Cockle-Shels, for children to play withall,
Oh beloved, deceive not your selves, and dote not on these outward temporal things, on Honours, Lands, Livings, Meat and Drink, and those despicable things, compared with these Riches and Pleasures, which indeed Are but poor Cockle-Shels, for children to play withal,
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And You that have Plenty of these outward things, you have no more but shells; and you that have no more, you never enjoyed nor saw the Riches, the Pleasures, the Glory, the Magnificence of this Great King, or of his Kingdom, which we have now been unfolding to you.
And You that have Plenty of these outward things, you have no more but shells; and you that have no more, you never enjoyed nor saw the Riches, the Pleasures, the Glory, the Magnificence of this Great King, or of his Kingdom, which we have now been unfolding to you.
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Beloved, Let us all call to mind what hath been set before us, and stand and wonder! and for ever hereafter, be amazed and astonished, and cry out, Oh the Glo•y, the Glory, the Infinite, Vnspeakable, and Vncomprehensible glory of our God, of his Kingdom, Majesty and Soveraignty! and therein to be lost and swallowed up in an everlasting Abysse of Silence and Serenity: And say to our selves,
beloved, Let us all call to mind what hath been Set before us, and stand and wonder! and for ever hereafter, be amazed and astonished, and cry out, O the Glo•y, the Glory, the Infinite, Unspeakable, and Uncomprehensible glory of our God, of his Kingdom, Majesty and Sovereignty! and therein to be lost and swallowed up in an everlasting Abyss of Silence and Serenity: And say to our selves,
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and although he deluded his poor soul with false Ioy and Treasure: yet this man may truly sing to his soul a Requiem as he did, Soul, soul, take thine ease, take thy rest, sing and rejoyce, leap & dance Thou hast much goods laid up in thy God, not only for many years, but for ever and ever, Luk. 22. 12.
and although he deluded his poor soul with false Joy and Treasure: yet this man may truly sing to his soul a Requiem as he did, Soul, soul, take thine ease, take thy rest, sing and rejoice, leap & dance Thou hast much goods laid up in thy God, not only for many Years, but for ever and ever, Luk. 22. 12.
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O now, let us for ever take delight under His shadow, sitting there with great delight with the Spouse saying as it is, Cant. 2. 3. As the Apple-tree among the trees of the wood,
O now, let us for ever take delight under His shadow, sitting there with great delight with the Spouse saying as it is, Cant 2. 3. As the Apple tree among the trees of the wood,
I sate me down under his shadow with great delight, and his fruit was sweet to my taste being ravished in beholding him, as Guiding all things, as FILLING ALL THINGS;
I sat me down under his shadow with great delight, and his fruit was sweet to my taste being ravished in beholding him, as Guiding all things, as FILLING ALL THINGS;
and seeing him more our selves, then ourselves; she was overcome by his Glory, and by her union with him, &c. O Beloved, let us curiously survey him in all his Riches, Attendance and Glory, even the Kingly-nakedness of his Divine Being: and let thy soul here set up her REST;
and seeing him more our selves, then ourselves; she was overcome by his Glory, and by her Union with him, etc. Oh beloved, let us curiously survey him in all his Riches, Attendance and Glory, even the Kingly-nakedness of his Divine Being: and let thy soul Here Set up her REST;
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I tell thee thou blessed soul, thou wilt be inebriated, drunken and overcome with these Divine Pleasures & Glories which are at his right hand for evermore;
I tell thee thou blessed soul, thou wilt be inebriated, drunken and overcome with these Divine Pleasures & Glories which Are At his right hand for evermore;
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looking upon, and despising all things but him (or as enjoyed in him) as Empty Nothings, as Cockle-shells, and Pibblestones; but seeing him to be so Rich,
looking upon, and despising all things but him (or as enjoyed in him) as Empty Nothings, as Cockle-shells, and Pibblestones; but seeing him to be so Rich,
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so Full, so Ravishing, and more then transcendently glorious and excellent, that this soul can truly, really & freely, and with all his soul say, O thou whom my soul loveth, thee onely I Adore, Love, Prize, Admire and take full consolation and satisfaction in;
so Full, so Ravishing, and more then transcendently glorious and excellent, that this soul can truly, really & freely, and with all his soul say, Oh thou whom my soul loves, thee only I Adore, Love, Prize, Admire and take full consolation and satisfaction in;
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Beloved, now I (for my part) am at my farthest; lost and confounded in the beholding this vast and stupendiou• riches and glory of our Great and Almighty God;
beloved, now I (for my part) am At my farthest; lost and confounded in the beholding this vast and stupendiou• riches and glory of our Great and Almighty God;
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So that I must onely now stand upon the Banks, and cry out with St. Paul, Rom. 11. 33. O the depth of the Riches, Wisdom and Excellency of God! how unsearchable are they, and past finding out!
So that I must only now stand upon the Banks, and cry out with Saint Paul, Rom. 11. 33. Oh the depth of the Riches, Wisdom and Excellency of God! how unsearchable Are they, and passed finding out!
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which are as unsearchable as God himself, without brim, without bottom: And if things we see and behold here in the body, which are as Cockle-shells, and Pibble-stones, be so excellent, so rich and glorious, so full, so sweet, so ravishing; now we see but in part, as the Apostle saith, 1 Cor. 13. 12. what will the fullness of this glory be to us hereafter, when we shall see as we are seen, and shall not onely possess it,
which Are as unsearchable as God himself, without brim, without bottom: And if things we see and behold Here in the body, which Are as Cockle-shells, and Pebble-stones, be so excellent, so rich and glorious, so full, so sweet, so ravishing; now we see but in part, as the Apostle Says, 1 Cor. 13. 12. what will the fullness of this glory be to us hereafter, when we shall see as we Are seen, and shall not only possess it,
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for why should I be as one that turneth aside by the stocks of thy companions? In two Sermons preached for Mr. Hodges at the publick meeting place at Highgate in the Forenoon.
for why should I be as one that turns aside by the stocks of thy Sodales? In two Sermons preached for Mr. Hodges At the public meeting place At Highgate in the Forenoon.
And I tell you, if we would see the beauty of the Church, we must not look upon any one particular member, for then we can never say, she is all fair; ye shall see many spots, many wrinkles in them:
And I tell you, if we would see the beauty of the Church, we must not look upon any one particular member, for then we can never say, she is all fair; you shall see many spots, many wrinkles in them:
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So, O Lord Christ, wherewilt thou shew us, & where shall we find that beautiful one thou speakest of, that is Altogether fair, that is Tota pulchraces amica mea, if we look upon any one Member? but take the religion of one,
So, Oh Lord christ, wherewilt thou show us, & where shall we find that beautiful one thou Speakest of, that is Altogether fair, that is Tota pulchraces amica mea, if we look upon any one Member? but take the Religion of one,
and go through the whole body, and look upon these as a compleat body, and then thou mayest say truly, Tota pulchraes amica mea, &c. There is no spot in thee;
and go through the Whole body, and look upon these as a complete body, and then thou Mayest say truly, Tota pulchraes amica mea, etc. There is no spot in thee;
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And if any one man or member shall claim this beauty to himself, except it be as he stands in relation to the body, he claims a lye: for if ye will claim this Perfection, ye must look upon The whole body, both all below upon Earth and all that are in Heaven, all that ever were,
And if any one man or member shall claim this beauty to himself, except it be as he Stands in Relation to the body, he claims a lie: for if you will claim this Perfection, you must look upon The Whole body, both all below upon Earth and all that Are in Heaven, all that ever were,
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But whereto then shall I liken these songs of the Canticles? They are like those three Tabern•cle• that the Disciples would have made when Christ was transfigured, one for Moses one for Elias, and one for Christ.
But whereto then shall I liken these songs of the Canticles? They Are like those three Tabern•cle• that the Disciples would have made when christ was transfigured, one for Moses one for Elias, and one for christ.
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as it is in Psal. 81. 7. there he calls it the silence of thunder, and yet what is more •ud then thunder? the meaning is, that to that soul to whom God speaks, it is as loud to him as thunder:
as it is in Psalm 81. 7. there he calls it the silence of thunder, and yet what is more •ud then thunder? the meaning is, that to that soul to whom God speaks, it is as loud to him as thunder:
the things herein contained, are not fit for every ear to hear, lest the dead Flie, as Solomon saith, corrupt this precious oyntment; Let the flesh abuse it,
the things herein contained, Are not fit for every ear to hear, lest the dead Fly, as Solomon Says, corrupt this precious ointment; Let the Flesh abuse it,
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for she hath received an unction from the holy One, which abideth within her, and she knows all things; yet here she is complaining that she wants something. In such passionate speeches as these,
for she hath received an unction from the holy One, which Abideth within her, and she knows all things; yet Here she is complaining that she Wants something. In such passionate Speeches as these,
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but now adays we are rich and full, with the Church, in Rev. 3. and know not that we are poor blind, and naked: no sooner one is entered into the Church (Christs School) and they begin to know any thing,
but now adais we Are rich and full, with the Church, in Rev. 3. and know not that we Are poor blind, and naked: no sooner one is entered into the Church (Christ School) and they begin to know any thing,
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but they will be presently Masters and Teachers; and he is a great Christian now adayes that is a great fault-finder, he that can pick a many holes, and reprove the sins of other men, and this Forsooth must go for great profession,
but they will be presently Masters and Teachers; and he is a great Christian now adays that is a great faultfinder, he that can pick a many holes, and reprove the Sins of other men, and this Forsooth must go for great profession,
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And sure I am as long as ye go on in this conceit of your own knowledge, you cannot admire God and his wisdom, but you admire your selves and your own wisdome, your own parts;
And sure I am as long as you go on in this conceit of your own knowledge, you cannot admire God and his Wisdom, but you admire your selves and your own Wisdom, your own parts;
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and the truth is, the very summe and quintessence of this peoples Religion, is to speak bitterly and largely against their neighbours sins, against their brethr•ns infirmities,
and the truth is, the very sum and quintessence of this peoples Religion, is to speak bitterly and largely against their neighbours Sins, against their brethr•ns infirmities,
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and forsooth, they conceive they do it out of a zeal to Gods Glory, and consider not what a hook the Devil hath put into their own nostrils, who draws and puls them which way he pleases;
and forsooth, they conceive they do it out of a zeal to God's Glory, and Consider not what a hook the devil hath put into their own nostrils, who draws and puls them which Way he Pleases;
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They consider not how they serve nothing but the Devil and their own lusts; such a man (say they) he is a good man; were it not but that he hath such and such faults, he would be a good member in the Church, but he lives scandalously;
They Consider not how they serve nothing but the devil and their own Lustiest; such a man (say they) he is a good man; were it not but that he hath such and such Faults, he would be a good member in the Church, but he lives scandalously;
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Oh Beloved, what do we in all this, but say in practice, though not with our mouths, with that Pharisee, I thank God I am not as other men, he is a greater sinner then I, I am better then he;
O beloved, what do we in all this, but say in practice, though not with our mouths, with that Pharisee, I thank God I am not as other men, he is a greater sinner then I, I am better then he;
and presses hard toward the mark ▪ what warrant then have these men, that as soon as ever they are within the pale of the Church, they will be Teachers,
and presses hard towards the mark ▪ what warrant then have these men, that as soon as ever they Are within the pale of the Church, they will be Teachers,
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she sees her own imperfections, and strives after perfection; she knows and is sensible with Paul, she hath not yet attained: And therefore I once again beseech you, in the bowels of Jesus Christ,
she sees her own imperfections, and strives After perfection; she knows and is sensible with Paul, she hath not yet attained: And Therefore I once again beseech you, in the bowels of jesus christ,
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indeed I had thought, when I began that you & I should have waited upon this beautiful Lady, our Mother, our Mistress, from Engedi to Eneglaim; from the beginning of the Text to the end;
indeed I had Thought, when I began that you & I should have waited upon this beautiful Lady, our Mother, our Mistress, from Engedi to Eneglaim; from the beginning of the Text to the end;
it is but a folly to pray to God ▪ except we can thus put up our prayers to him, in this dialect, O thou whom my soul loves• ▪ Many think that if they can pray to God in setting forth his attributes, styling him Most High, Most Mighty, Most Gracious;
it is but a folly to pray to God ▪ except we can thus put up our Prayers to him, in this dialect, Oh thou whom my soul loves• ▪ Many think that if they can pray to God in setting forth his attributes, styling him Most High, Most Mighty, Most Gracious;
as we see still when the possessed with Devils came and met our Saviour, wh•t a large confession & acknowledgement they make of him, I know thee who thou art, Iesus the Son of the most High God:
as we see still when the possessed with Devils Come and met our Saviour, wh•t a large Confessi & acknowledgement they make of him, I know thee who thou art, Iesus the Son of the most High God:
If thou dye in this condition, so judgement shall find thee & you hope it may be, that you shall possess the Crown laid up for you in Heaven (as you conceive) but I fear you are so glued to the earth, you can relish nothing but the earth;
If thou die in this condition, so judgement shall find thee & you hope it may be, that you shall possess the Crown laid up for you in Heaven (as you conceive) but I Fear you Are so glued to the earth, you can relish nothing but the earth;
for the Kingdom of heaven is not a creation, but a multiplication; And when you come to be received into that Kingdom, it will not be demanded, What riches have ye? what honour have ye? but Christ will ask, How many loaves have ye? if ye are not in possession of some loaves, of some part of the Kingdome of heaven before in this world ▪ there is none to be given then:
for the Kingdom of heaven is not a creation, but a multiplication; And when you come to be received into that Kingdom, it will not be demanded, What riches have you? what honour have you? but christ will ask, How many loaves have you? if you Are not in possession of Some loaves, of Some part of the Kingdom of heaven before in this world ▪ there is none to be given then:
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Not what had you in this world? But it will be asked, how many loaves have ye? •hat is how many loaves of love? How many loaves of Charity? how many loaves of faith? how many loaves of patience? what wilt thou do,
Not what had you in this world? But it will be asked, how many loaves have you? •hat is how many loaves of love? How many loaves of Charity? how many loaves of faith? how many loaves of patience? what wilt thou do,
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but ye must look for the answer those foolish Virgins had Depart, I know ye not: if this love be not the salt that seasons all your actions, all your sacrifices, he knows them not, he regards them not:
but you must look for the answer those foolish Virgins had Depart, I know you not: if this love be not the salt that seasons all your actions, all your Sacrifices, he knows them not, he regards them not:
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if you be a living Member ▪ you will sympathize in love and fellow-feeling wit the rest of the members; for the Apostle saith Love is the fulfilling of the Law, the whole Law: for take the Commandements;
if you be a living Member ▪ you will sympathise in love and fellow-feeling wit the rest of the members; for the Apostle Says Love is the fulfilling of the Law, the Whole Law: for take the commandments;
if a man love father and mother, let him dishonour them if he can: And so the next, Thou shalt not kill: if he love the creatures, and his brethren, he is so far from offering violence to any, that he will rather lay down his own life;
if a man love father and mother, let him dishonour them if he can: And so the next, Thou shalt not kill: if he love the creatures, and his brothers, he is so Far from offering violence to any, that he will rather lay down his own life;
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And love will make him in stead of stealing from any, to give plenteously and willingly: and to be so far from coveting and taking away, that he will rather adde what he can;
And love will make him in stead of stealing from any, to give plenteously and willingly: and to be so Far from coveting and taking away, that he will rather add what he can;
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and his love must be shed abroad in our hearts invisibly first, but yet that love never rests there; but it is like Aarons Rod a budding Rod, or else thou art not fit to be a Priest to God: if thy Rod be not a budding Rod, be not deceived, God is not mocked;
and his love must be shed abroad in our hearts invisibly First, but yet that love never rests there; but it is like Aaron's Rod a budding Rod, or Else thou art not fit to be a Priest to God: if thy Rod be not a budding Rod, be not deceived, God is not mocked;
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for gain or reward, or for what advantage thou shalt get by him, but for love to him, not to his; not as a Servant, but as a Son; No• for fear neither, but for love to him.
for gain or reward, or for what advantage thou shalt get by him, but for love to him, not to his; not as a Servant, but as a Son; No• for Fear neither, but for love to him.
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But this, O thou whom my soul loves, this proceeds forth from him that is invisible: generally most men fix their eyes upon the visible blessings of God,
But this, Oh thou whom my soul loves, this proceeds forth from him that is invisible: generally most men fix their eyes upon the visible blessings of God,
but saith he, O let the wind blow right for me, to send home my shipping: and the Tradesman he prays Thy will be done, but saith he, I desire store of customers to day, and good takings;
but Says he, Oh let the wind blow right for me, to send home my shipping: and the Tradesman he prays Thy will be done, but Says he, I desire store of customers to day, and good takings;
come these from Christ thinkest thou? are these his prayers in thee? or come they not from the flesh? O let my flesh be well housed, let my flesh be well clad, let my flesh be well provided for;
come these from christ Thinkest thou? Are these his Prayers in thee? or come they not from the Flesh? O let my Flesh be well housed, let my Flesh be well clad, let my Flesh be well provided for;
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for he as often, or oftner, gives them where he hates, as where he loves: These are goods that a man may do good with; but the other are goods that make a man good:
for he as often, or oftener, gives them where he hates, as where he loves: These Are goods that a man may do good with; but the other Are goods that make a man good:
then verily ye have your reward; ye did them to be seen of men, & ye are seen of men; ye did them that men might think well of you, and they do think well of you;
then verily you have your reward; you did them to be seen of men, & you Are seen of men; you did them that men might think well of you, and they do think well of you;
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do thy prayers come from this root, O thou whom my body loves? O thou whom my flesh loves? or O thou whom my Soul loves for my body, for my flesh? then it is all one;
do thy Prayers come from this root, Oh thou whom my body loves? O thou whom my Flesh loves? or Oh thou whom my Soul loves for my body, for my Flesh? then it is all one;
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search thy soul diligently• for the day of the Lord will come, and burn up all our deeds, all our actions, all our dross, it will try out the gold; the gold will not consume, but be more refined;
search thy soul diligently• for the day of the Lord will come, and burn up all our Deeds, all our actions, all our dross, it will try out the gold; the gold will not consume, but be more refined;
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for why should I be as one that turneth aside by the flocks of thy companions? Preached in the Afternoon for Mr. Hodges in the publick meeting-place at High-gate.
for why should I be as one that turns aside by the flocks of thy Sodales? Preached in the Afternoon for Mr. Hodges in the public meetingplace At Highgate.
yet know, this is but the chaff that covers the corn: And herein (by these expressions) the true Solomons face is vailed (as was Moses his face by his vail) because we are not able otherwise to behold him.
yet know, this is but the chaff that covers the corn: And herein (by these expressions) the true Solomons face is veiled (as was Moses his face by his Vail) Because we Are not able otherwise to behold him.
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and though it be a fountain, yet it is walled about by the Letter, & none see the meaning, save onely they to whom it is given. And where-ever you see the Letter speaks, rest not in that, but look for One greater;
and though it be a fountain, yet it is walled about by the letter, & none see the meaning, save only they to whom it is given. And wherever you see the letter speaks, rest not in that, but look for One greater;
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for behold a greater then Solomon is here, Mat. 12. 42. when the Letter speaks, that is but Solomon; but the spirit is Jesus Christ, the only begotten of the Father, full of grace and truth:
for behold a greater then Solomon is Here, Mathew 12. 42. when the letter speaks, that is but Solomon; but the Spirit is jesus christ, the only begotten of the Father, full of grace and truth:
& do but set forth the unexpressible and reciprocal dearness between Christ and his Church. The Letter is but a dead resemblance, or picture of the life within;
& do but Set forth the unexpressible and reciprocal dearness between christ and his Church. The letter is but a dead resemblance, or picture of the life within;
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It speaks of devouring fire, and everlasting burnings, Isa. 33. 14. and of the Tophet prepared of old, and of the worm that never dyeth, and of weeping and gnashing of teeth;
It speaks of devouring fire, and everlasting burnings, Isaiah 33. 14. and of the Tophet prepared of old, and of the worm that never Dies, and of weeping and gnashing of teeth;
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As true fire is infinitely unspeakably beyond the shadow, resemblance, and representation both in heat and splendour, so is the truth beyond the Letter.
As true fire is infinitely unspeakably beyond the shadow, resemblance, and representation both in heat and splendour, so is the truth beyond the letter.
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the letter th•t is but the shell, but this is the kernel, and is of perpetual use: As all the Scriptures are symbolical, and figurative, so this more especially.
the Letter th•t is but the shell, but this is the kernel, and is of perpetual use: As all the Scriptures Are symbolical, and figurative, so this more especially.
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I gave you four things to consider of, which was rather for memory sake, then order. 1 Her request, Tell ▪ or Teach her. 2 The weight she hangs upon her request, Oh thou whom my soul loveth. 3 The matter of her Request, what it is she s•eks;
I gave you four things to Consider of, which was rather for memory sake, then order. 1 Her request, Tell ▪ or Teach her. 2 The weight she hangs upon her request, O thou whom my soul loves. 3 The matter of her Request, what it is she s•eks;
For, why should I be as those that turn aside to the flocks of thy companions? thereby intimating if he did not continually teach her and direct her, she should presently turn aside to the flocks of his companion•:
For, why should I be as those that turn aside to the flocks of thy Sodales? thereby intimating if he did not continually teach her and Direct her, she should presently turn aside to the flocks of his companion•:
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How much hath thy love increased toward him? or doest thou love him as well as ever thou didst? for thou lovedst him ever since thou wert born: that's never a whit.
How much hath thy love increased towards him? or dost thou love him as well as ever thou didst? for thou lovedest him ever since thou Wertenberg born: that's never a whit.
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They that conceive Christ according to the short time of 33 years (that he lived upon earth) or thereabouts, they do limit and circumcise, as I may say, and cut short the vastness of his greatness.
They that conceive christ according to the short time of 33 Years (that he lived upon earth) or thereabouts, they do limit and circumcise, as I may say, and Cut short the vastness of his greatness.
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And therefore in all the Scripture you may observe, that from the very instant of the Creation, the second person in Trinity took upon him a body: he had a body from the beginning, from the first man,
And Therefore in all the Scripture you may observe, that from the very instant of the Creation, the second person in Trinity took upon him a body: he had a body from the beginning, from the First man,
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He it is that suffers in man, in the first man, and shall suffer in the last man; from the time of his suffering in the first righteous Abel, to the last, to the last righteous Abel: from the time of taking his Kingdom of his Father, till the time that he shall render up the Kingdom to his Father, it is he that suffers.
He it is that suffers in man, in the First man, and shall suffer in the last man; from the time of his suffering in the First righteous Abel, to the last, to the last righteous Abel: from the time of taking his Kingdom of his Father, till the time that he shall render up the Kingdom to his Father, it is he that suffers.
I know when at any time ye hear of Christs Body, and of his sufferings, you presently fly to that short time that he lived upon Earth, to those 33 years that he was visibly seen to walk upon Earth:
I know when At any time you hear of Christ Body, and of his sufferings, you presently fly to that short time that he lived upon Earth, to those 33 Years that he was visibly seen to walk upon Earth:
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for none can deny, but any one of his actions alon• considered, was abundantly sufficient: and the Apostle Paul saith, That he did fill up in his body the measure of the sufferings of Christ:
for none can deny, but any one of his actions alon• considered, was abundantly sufficient: and the Apostle Paul Says, That he did fill up in his body the measure of the sufferings of christ:
if ye consider it according to the three & thirty years he was on earth, in the dayes of Herod, for to ask him where he fed? and where he rested? we know in that regard, where he fed,
if you Consider it according to the three & thirty Years he was on earth, in the days of Herod, for to ask him where he fed? and where he rested? we know in that regard, where he fed,
but she asks where he feeds now, and where he rests now, to the very very last day, and from the first day; this is the Spouse her question, where he feeds,
but she asks where he feeds now, and where he rests now, to the very very last day, and from the First day; this is the Spouse her question, where he feeds,
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and whatever the Scripture saith he did in the flesh, is really undeniably true ▪ and let his tongue cleave to the roof of his mouth that shall deny it:
and whatever the Scripture Says he did in the Flesh, is really undeniably true ▪ and let his tongue cleave to the roof of his Mouth that shall deny it:
But yet give me leave to tell you, that is but the History, there is a mystery in all the words, there is a symbolical truth hid in them, that is not obvious to every eye:
But yet give me leave to tell you, that is but the History, there is a mystery in all the words, there is a symbolical truth hid in them, that is not obvious to every eye:
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Your Fathers have eaten Manna in the Wilderness, and are dead (saith he) but whosoever shall eat of this manna, shall never dye: Those actions Christ did then; but these actions that those represents, he doth alwayes: those were visible representations presentations of them which he invisibly and mystically doth now, yet as really;
Your Father's have eaten Manna in the Wilderness, and Are dead (Says he) but whosoever shall eat of this manna, shall never die: Those actions christ did then; but these actions that those represents, he does always: those were visible representations presentations of them which he invisibly and mystically does now, yet as really;
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for your comfort, that those that feed Christ shall never perish; but now to feed the hungry with bread externally, to put clothes upon the naked, to give drink to them that are A-Thirst, to go to them that are shut up in prison, this every man may do, by his natural power;
for your Comfort, that those that feed christ shall never perish; but now to feed the hungry with bred externally, to put clothes upon the naked, to give drink to them that Are A-Thirst, to go to them that Are shut up in prison, this every man may do, by his natural power;
no, no, it is Another-guess feeding that he requires, or that he will Reward: The meaning is I had a spiritual hunger, and a spiritual nakedness; this ye did not relieve, satisfie and supply;
no, no, it is Another-guess feeding that he requires, or that he will Reward: The meaning is I had a spiritual hunger, and a spiritual nakedness; this you did not relieve, satisfy and supply;
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and is there any weariness? where there is no weariness, there is no need of rest; he is farre above the malice of men and devils, Isa. 66. 1. Where then is the place of my rest? ☞ For Answer hereunto, we must consider Christ as a Body, not as any one particular member:
and is there any weariness? where there is no weariness, there is no need of rest; he is Far above the malice of men and Devils, Isaiah 66. 1. Where then is the place of my rest? ☞ For Answer hereunto, we must Consider christ as a Body, not as any one particular member:
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Here is a great mystery, Beloved, that Christ should be in the Creature ▪ and yet be at Rest; that he should be in the Variation and Alteration of things in the world,
Here is a great mystery, beloved, that christ should be in the Creature ▪ and yet be At Rest; that he should be in the Variation and Alteration of things in the world,
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and yet the sun, though it do come through the ayre, is the same, it is not moved, nor changed: though they suffer an alteration, yet it suffers none. Wonder not then (if such a thing may come to be in a Creature, as the Sun is) that he that is the Lord of all Creatures, should be so, and infinitely more:
and yet the sun, though it do come through the air, is the same, it is not moved, nor changed: though they suffer an alteration, yet it suffers none. Wonder not then (if such a thing may come to be in a Creature, as the Sun is) that he that is the Lord of all Creatures, should be so, and infinitely more:
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When we can in all troubles have recourse to him, as David did, and find succour under the shadow of his wings, this is a repose for our hearts in all conditions:
When we can in all Troubles have recourse to him, as David did, and find succour under the shadow of his wings, this is a repose for our hearts in all conditions:
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when as, we are in such an affliction like as our Saviour was, that he saw No comfort, every thing was Sad and dark round about, he was compassed with sorrows on every side;
when as, we Are in such an affliction like as our Saviour was, that he saw No Comfort, every thing was Sad and dark round about, he was compassed with sorrows on every side;
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And if the soul shall ask, O my God, where art thou? Beloved, he is nigh thee he is with thee, he is so neatly joyned to thee that neither death, nor life,
And if the soul shall ask, Oh my God, where art thou? beloved, he is High thee he is with thee, he is so neatly joined to thee that neither death, nor life,
For why should I be as those that turn aside to the flocks of thy companions? She would fain know, with an unsatisfiable desire, what pleases him, and where he rests, and where he feeds;
For why should I be as those that turn aside to the flocks of thy Sodales? She would fain know, with an unsatisfiable desire, what Pleases him, and where he rests, and where he feeds;
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There is in the souls of all men a propension to worship a God; if they find not the true God, they will worship somewhat, that wch their own fancy tels them is a God; It is the nature of gratitude, to be returning somewhat:
There is in the Souls of all men a propension to worship a God; if they find not the true God, they will worship somewhat, that which their own fancy tells them is a God; It is the nature of gratitude, to be returning somewhat:
as you may see in the very heathens: Our souls are always calling, either for a Christ or a Barabbas; Th•y must worship ▪ & therefore ye shall find God never commands, That thou shalt worship, but onely rectifies it,
as you may see in the very Heathens: Our Souls Are always calling, either for a christ or a Barabbas; Th•y must worship ▪ & Therefore you shall find God never commands, That thou shalt worship, but only Rectifies it,
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she freely consesseth, I am as apt to turn aside as they which do: (I cannot now stand to tell you why the creatures are called the flocks of his companions.)
she freely confesseth, I am as apt to turn aside as they which do: (I cannot now stand to tell you why the creatures Are called the flocks of his Sodales.)
and the rock of Chrystal, to be this word, and in the river is represented all things in motion, all changeable things, all manner of trees and fruit, and all things below;
and the rock of Crystal, to be this word, and in the river is represented all things in motion, all changeable things, all manner of trees and fruit, and all things below;
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but they change as the object changes; and if they did not change, they could not be: As in the Thames, the river it is continually in motion and running, it is never the same, there is not the same water to day that was yesterday, for that is run into the sea, but is still a changing;
but they change as the Object changes; and if they did not change, they could not be: As in the Thames, the river it is continually in motion and running, it is never the same, there is not the same water to day that was yesterday, for that is run into the sea, but is still a changing;
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And if Here we place our affections, and take up our delight, how unstable and uncertain are our comforts? Oh! we think it a great matter to be rich, to be strong, to be comely and well-featured and composed; to be beautiful, to be in honor and credit, to have great attendance, large reven•es, &c. Alas,
And if Here we place our affections, and take up our delight, how unstable and uncertain Are our comforts? Oh! we think it a great matter to be rich, to be strong, to be comely and well-featured and composed; to be beautiful, to be in honour and credit, to have great attendance, large reven•es, etc. Alas,
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where is, and whats become of the greatest Monarchs that ever were in the world? where is great Alexander, and Pompey, and Augustus? and all those Worthies (as the world esteems them) are they not all turned and tumbled into the dust? are not they,
where is, and whats become of the greatest Monarchs that ever were in the world? where is great Alexander, and Pompey, and Augustus? and all those Worthies (as the world esteems them) Are they not all turned and tumbled into the dust? Are not they,
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and all their glory, like a tale that is told and forgotten? are they not like a dream? like a shadow? like a bubble in the water which arises on a suddain,
and all their glory, like a tale that is told and forgotten? Are they not like a dream? like a shadow? like a bubble in the water which arises on a sudden,
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Beloved, then do you examine your selves, If you do not set your love, your hope, your delight upon these things that are ever changing? and as I said, so changing, that if they did not change, they could not be, which all perish with the using:
beloved, then do you examine your selves, If you do not Set your love, your hope, your delight upon these things that Are ever changing? and as I said, so changing, that if they did not change, they could not be, which all perish with the using:
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Do they not all fall away, as you fall away, or fall before you? as Houses, Lands, Riches, Goodly and Sumptuous Buildings, Husbands, Wives, Children, Good name, &c. and yet will you set your affections upon such things as these,
Do they not all fallen away, as you fallen away, or fallen before you? as Houses, Lands, Riches, Goodly and Sumptuous Buildings, Husbands, Wives, Children, Good name, etc. and yet will you Set your affections upon such things as these,
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truly these are better then the former, because they set their affections upon Celestial things, things that represent the glory of God more then these things below,
truly these Are better then the former, Because they Set their affections upon Celestial things, things that represent the glory of God more then these things below,
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And they, cannot rest till they see Him who is in the middle of the creature, Him that is in the midst of the Chrystal, even HE that is all in all, the very bottom and Foundation, and the SUM of all; and so in and through him, they come to behold the SUN over his head in its glory and splendor,
And they, cannot rest till they see Him who is in the middle of the creature, Him that is in the midst of the Crystal, even HE that is all in all, the very bottom and Foundation, and the SUM of all; and so in and through him, they come to behold the SUN over his head in its glory and splendour,
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but onely through his Son: and these Spectators can never fail perish, or miscarry, because their love is set upon him that cannot change, fail, or miscarry; For, they cannot rest till they are united and joyned, and made one with him.
but only through his Son: and these Spectators can never fail perish, or miscarry, Because their love is Set upon him that cannot change, fail, or miscarry; For, they cannot rest till they Are united and joined, and made one with him.
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so as they are made One: even so the dowry, the joynture of eternal happiness was not made to Paul, nor to Peter, nor to thee, as ye are single and particular persons,
so as they Are made One: even so the dowry, the jointure of Eternal happiness was not made to Paul, nor to Peter, nor to thee, as you Are single and particular Persons,
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Love, you know, suffers not a man to be his own, but he hath given up himself to the thing loved, and that rules him, and it he obeys: So this soul once knit to Christ by this knot of love,
Love, you know, suffers not a man to be his own, but he hath given up himself to the thing loved, and that rules him, and it he obeys: So this soul once knit to christ by this knot of love,
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and therefore whenever ye find in the Proverbs, and there read of the adulterous love of that whore that waits in the twilight to trap the young man: or of the adulterous love of Potiphars wife to Ioseph in Genesi•, or the like:
and Therefore whenever you find in the Proverbs, and there read of the adulterous love of that whore that waits in the twilight to trap the young man: or of the adulterous love of Potiphars wife to Ioseph in Genesi•, or the like:
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Sometimes he is called Grace, somtimes Glory, somtimes Majesty, somtimes Patience, sometimes Mercy, sometimes Anger, sometimes love; not that there are so many several things in God:
Sometime he is called Grace, sometimes Glory, sometimes Majesty, sometimes Patience, sometime Mercy, sometime Anger, sometime love; not that there Are so many several things in God:
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As the Sun, it causes one colour in the Rose, another in the Nettle ▪ and it causes the Carrion to stink, and the Rose to smell sweet; yet one and the same thing in the Sun doth all,
As the Sun, it Causes one colour in the Rose, Another in the Nettle ▪ and it Causes the Carrion to stink, and the Rose to smell sweet; yet one and the same thing in the Sun does all,
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then it is called Love: again, when it Beholds the promises, and apprehends God to be faithful, then it is called Hope &c. and therefore ye are not to apprehend these things,
then it is called Love: again, when it Beholds the promises, and apprehends God to be faithful, then it is called Hope etc. and Therefore you Are not to apprehend these things,
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Yet I pray, do not mistake me, that because I say Love is the cord that unites us to God, do not think that I exclude Hope or Fear, or Trust, or Faith, or any other grace:
Yet I pray, do not mistake me, that Because I say Love is the cord that unites us to God, do not think that I exclude Hope or fear, or Trust, or Faith, or any other grace:
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but only this I say, Love doth knit the band more sensibly, and more feelingly to us: And in all this we must not ascribe any good, any power to our selves:
but only this I say, Love does knit the band more sensibly, and more feelingly to us: And in all this we must not ascribe any good, any power to our selves:
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and thou art in love with them, and knit to them, made one with them, then when thou comest to dye, thou hast no refuge to trust to: they will all fail thee:
and thou art in love with them, and knit to them, made one with them, then when thou Comest to die, thou hast no refuge to trust to: they will all fail thee:
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and when death shall come to call thee hence, thou canst look him in the face with great joy and re•oycing: and then shalt thou know what is the benefit of eating The hidden manna: then shalt thou finde and taste both what it is,
and when death shall come to call thee hence, thou Canst look him in the face with great joy and re•oycing: and then shalt thou know what is the benefit of eating The hidden manna: then shalt thou find and taste both what it is,
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then shalt thou feelingly say, as the Queen of Sheba by Solomon She said to the King,1 King. 10. 6, 7. It was a true report that I heard in mine own land of thy acts and of thy wisdom,
then shalt thou feelingly say, as the Queen of Sheba by Solomon She said to the King,1 King. 10. 6, 7. It was a true report that I herd in mine own land of thy acts and of thy Wisdom,
I finde they did not relate the tenth part thereof, and that it is such love, which fastens and knits us together for ever and ever, to the unchangeable God, through Iesus Christ his onely beloved Son, who is the brightness of his glory,
I find they did not relate the tenth part thereof, and that it is such love, which fastens and knits us together for ever and ever, to the unchangeable God, through Iesus christ his only Beloved Son, who is the brightness of his glory,
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And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt, &c. Delivered at a Private Meeting at Kensigton, being in Two Sermons.
And Moses said, I will now turn aside, and see this great sighed, why the bush is not burned, etc. Delivered At a Private Meeting At Kensigton, being in Two Sermons.
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and five hundred and fifty fighting men, Num. 1. 46. beside women and children, and young men, besides the TRIBE of LEVI, from under the bondage of Pharaoh, a great and a mighty King, much less think to bring it about;
and five hundred and fifty fighting men, Num. 1. 46. beside women and children, and young men, beside the TRIBE of LEVI, from under the bondage of Pharaoh, a great and a mighty King, much less think to bring it about;
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So Moses here had not his authority from men, nor by men, but onely from the Lord immediately; as in this Chapter you may see his Commission and what Authority he had to bring them out of Egypt. And the Almighty hand of the Lord Acting All.
So Moses Here had not his Authority from men, nor by men, but only from the Lord immediately; as in this Chapter you may see his Commission and what authority he had to bring them out of Egypt. And the Almighty hand of the Lord Acting All.
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So may I say most truly of Moses bringing the children of Israel out of Egypt, it is old in the History, Long once this time was, but it is ever in Use; Every day is this History fulfilled, and the children of Israel are daily brought out of Egypt by a strong and a mighty hand;
So may I say most truly of Moses bringing the children of Israel out of Egypt, it is old in the History, Long once this time was, but it is ever in Use; Every day is this History fulfilled, and the children of Israel Are daily brought out of Egypt by a strong and a mighty hand;
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for whatever was then done, was done in Types and Figures. Beloved, this (I hope) is not strange to you, for the Apostle Paul reciting some of these Actions, saith plainly 1 Cor. 10. that they were but Figures to teach us;
for whatever was then done, was done in Types and Figures. beloved, this (I hope) is not strange to you, for the Apostle Paul reciting Some of these Actions, Says plainly 1 Cor. 10. that they were but Figures to teach us;
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But little doth any man here think, that he is in Egypt, and that he Toils under Pharaoh, and that Pharaohs Taskmasters use them roughly, and abuse them:
But little does any man Here think, that he is in Egypt, and that he Toils under Pharaoh, and that Pharaohs Taskmasters use them roughly, and abuse them:
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little do they think that they are Brick-makers: when we are yet in the Kingdom of darkness, and are governed by the Prince of darkness, by the Prince that ruleth in the ayre, the spirit that now worketh in the children of disobedience;
little doe they think that they Are Brickmakers: when we Are yet in the Kingdom of darkness, and Are governed by the Prince of darkness, by the Prince that Ruleth in the air, the Spirit that now works in the children of disobedience;
and in making Brick ▪ and Morter to raise Temples, to set up Antichrist in to worship, serve and adore, as doth all the world? And Truly, Every one here present doth the same: But he that will marry Achsah, Calebs daughter,
and in making Brick ▪ and Mortar to raise Temples, to Set up Antichrist in to worship, serve and adore, as does all the world? And Truly, Every one Here present does thee same: But he that will marry Achsah, Calebs daughter,
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The Letter of Scripture reveals nothing which will be saving to us, it is the Spirit that must do us good; to him shall be given Achsah, which by interpretation is, The Rending of the Vail:
The letter of Scripture reveals nothing which will be Saving to us, it is the Spirit that must do us good; to him shall be given Achsah, which by Interpretation is, The Rending of the vail:
but this He cannot have, unless he strike the Letter, and smite the waters, and divide them, else there is no word of God for us, for the word lies hid, and no man findeth it, but he only that smiteth Kiriathsepher, The City of the Letter, that it may be to him Debir, [ The Word ] for that City (as I then told you) out of Ioshua 15. 15, 16. before it was smitten by Othinel, That is, The Lords sit time or opportunity (who took the City) it was called Kiriathsepher, but being once Smitten, then it was Debir, and not before:
but this He cannot have, unless he strike the letter, and smite the waters, and divide them, Else there is no word of God for us, for the word lies hid, and no man finds it, but he only that smites Kiriath-sepher, The city of the letter, that it may be to him Debir, [ The Word ] for that city (as I then told you) out of Ioshua 15. 15, 16. before it was smitten by Othinel, That is, The lords fit time or opportunity (who took the city) it was called Kiriath-sepher, but being once Smitten, then it was Debir, and not before:
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So, if we rest in the Letter of the Word, either of the old or new Testaments, we shall never come to make it Debir to us, it is still the words of a book sealed up to us, and resting therein, the letter in stead of saving us, it will destroy us: for so saith the Apostle, The Letter kills, but the Spirit gives life:
So, if we rest in the letter of the Word, either of the old or new Testaments, we shall never come to make it Debir to us, it is still the words of a book sealed up to us, and resting therein, the Letter in stead of Saving us, it will destroy us: for so Says the Apostle, The letter kills, but the Spirit gives life:
if we rest in the Letter, and think that, Or external observations or obedience thereunto, will save us, we are deceived, without caring and endeavouring to get that word which lasts for ever: the history lasts not for ever; those things then done, are done and past, but that very word lasts for ever (i. e.) is still in doing, and concerns as much every time, every age, sex and degree, as well as them:
if we rest in the letter, and think that, Or external observations or Obedience thereunto, will save us, we Are deceived, without caring and endeavouring to get that word which lasts for ever: the history lasts not for ever; those things then done, Are done and passed, but that very word lasts for ever (i. e.) is still in doing, and concerns as much every time, every age, sex and degree, as well as them:
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and drink indeed, Bread from heaven, that bread of life, ch Christ speaks of Ioh. 6. Beloved, all other knowledge, let it be never so esteemed in the world, by whomsoever, Perishes a man if he Rest therein:
and drink indeed, Bred from heaven, that bred of life, changed christ speaks of John 6. beloved, all other knowledge, let it be never so esteemed in the world, by whomsoever, Perishes a man if he Rest therein:
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but if he know not how to open the shell, but onely licks the outside of the shell, and he thereby not coming at the meat, it starves him: did not I say true,
but if he know not how to open the shell, but only licks the outside of the shell, and he thereby not coming At the meat, it starves him: did not I say true,
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when I told him, There was meat to feed him? and do I not say true likewise, in saying, the Oyster killed him? for the shell killed him, because he could not come at the nourishment for the shell:
when I told him, There was meat to feed him? and do I not say true likewise, in saying, the Oyster killed him? for the shell killed him, Because he could not come At the nourishment for the shell:
in the same sense, The Word, though it be full to the brim of precious liquor, and Heavenly dainties, yet if a man be taken up in the outside, in the shell of the word, and never crack the shell, very fitly may the Holy Ghost say, The Letter kills; Nay, he that goes no further, and rests on that, goes no further, sees no more then the very Devils: for they (by long custom and experience) have gotten whatever can be known in the history, far beyond any man upon earth.
in the same sense, The Word, though it be full to the brim of precious liquour, and Heavenly dainties, yet if a man be taken up in the outside, in the shell of the word, and never Crac the shell, very fitly may the Holy Ghost say, The letter kills; Nay, he that Goes no further, and rests on that, Goes no further, sees no more then the very Devils: for they (by long custom and experience) have got whatever can be known in the history, Far beyond any man upon earth.
And therefore he whose faith hath brought him no farther then to believe in an external Christ, in that Christ that was born at Bethlehem, and there brought up,
And Therefore he whose faith hath brought him no farther then to believe in an external christ, in that christ that was born At Bethlehem, and there brought up,
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This is that we should labour to finde, Christs death, and Christs life in us, to see if Christ hath done all his actions (not onely among the Jews at Ierusalem ) other then spiritually, but in us, I must finde that he hath been born and brought up in me, that he hath put all the Doctors to silence within me, that he hath wrought all his miracles in me, opened my eyes ▪ as he did then open the eyes of the blinde;
This is that we should labour to find, Christ death, and Christ life in us, to see if christ hath done all his actions (not only among the jews At Ierusalem) other then spiritually, but in us, I must find that he hath been born and brought up in me, that he hath put all the Doctors to silence within me, that he hath wrought all his Miracles in me, opened my eyes ▪ as he did then open the eyes of the blind;
for to us, because of our weakness, cannot this word be conveyed without The shell, & therefore our merciful God hath bin pleased to convey it to us in earthen vessels,
for to us, Because of our weakness, cannot this word be conveyed without The shell, & Therefore our merciful God hath been pleased to convey it to us in earthen vessels,
and under Earthen resemblances, that so we might hear it, understand and receive it. If we look upon it, as it runs in black and white letters, tis true;
and under Earthen resemblances, that so we might hear it, understand and receive it. If we look upon it, as it runs in black and white letters, this true;
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and at the best, it is no more: but he that can get within it, He that can get into the midst of the burning bush, He shall see Such spirit and life, That eye hath not seen, ear heard,
and At the best, it is no more: but he that can get within it, He that can get into the midst of the burning bush, He shall see Such Spirit and life, That eye hath not seen, ear herd,
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and how Pharaohs Taskmasters beat them, and increased their bondage, taking away their straw and making them Toil harder and harder, and yet the more they oppressed them, the more they increased:
and how Pharaohs Taskmasters beatrice them, and increased their bondage, taking away their straw and making them Toil harder and harder, and yet the more they oppressed them, the more they increased:
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but he that through the history, shall see that the History was not written barely for a history, but mainly and chiefly, for us; He shall see there is therein contained an eternal LIVING SENSE:
but he that through the history, shall see that the History was not written barely for a history, but mainly and chiefly, for us; He shall see there is therein contained an Eternal LIVING SENSE:
And not onely This Scripture, but the whole Scripture, All the five Books of Moses, Ioshua, the Kings, and all the battels of the Kings, and so throughout;
And not only This Scripture, but the Whole Scripture, All the five Books of Moses, Ioshua, the Kings, and all the battles of the Kings, and so throughout;
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for the substance of all those histories throughout, is verified to this day, and shall be to the worlds end: It is no matter what other Pharaoh there was, what Typical Pharaoh there was,
for the substance of all those histories throughout, is verified to this day, and shall be to the world's end: It is no matter what other Pharaoh there was, what Typical Pharaoh there was,
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so we have found the True Pharaoh; Nay it were no matter then, though we had never heard of that Pharaoh, for that Pharaoh doth but Type out unto us what the Spiritual Pharoah is;
so we have found the True Pharaoh; Nay it were no matter then, though we had never herd of that Pharaoh, for that Pharaoh does but Type out unto us what the Spiritual Pharaoh is;
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How he labours to strengthen and advance himself in his Kingdom, and if any offer to go out from him, he will lay heavy burthens upon them, He will make them groan under service, insomuch that their cry shall come up before the Lord;
How he labours to strengthen and advance himself in his Kingdom, and if any offer to go out from him, he will lay heavy burdens upon them, He will make them groan under service, insomuch that their cry shall come up before the Lord;
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And if they do get out from him by strong hand, it is By Miracles and wonders, and he will be sure to pursue them, till he himself be quite overthrown in the midst of the Sea;
And if they do get out from him by strong hand, it is By Miracles and wonders, and he will be sure to pursue them, till he himself be quite overthrown in the midst of the Sea;
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and he led the flock to the backside of the desart, &c. Moses, it is testified of him in the Acts, that he was a man, mighty in all the learning of the Egyptians, for being brought up as a Kings Son, he wanted for no teaching in the Kingdom,
and he led the flock to the backside of the desert, etc. Moses, it is testified of him in the Acts, that he was a man, mighty in all the learning of the egyptians, for being brought up as a Kings Son, he wanted for no teaching in the Kingdom,
the greatest part, though never so refined and decocted, is excrement: And so I say of the Letter, the Letter compared with the Spirit is but the Shel, the Excrement, the outward Husk of the word, and we have a great deal of excrement and Husk and Shell (that doth us no good at all) to a very little meat; for you know excrement doth not nourish at all;
the greatest part, though never so refined and decocted, is excrement: And so I say of the letter, the letter compared with the Spirit is but the Shel, the Excrement, the outward Husk of the word, and we have a great deal of excrement and Husk and Shell (that does us no good At all) to a very little meat; for you know excrement does not nourish At all;
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yet we may not abhor nor undervalue the Excrement of the Word, because it is Excrement: for we cannot have the meat thereof, without Excrements; for that which is Excrement, doth but serve to convey the nourishment into the body:
yet we may not abhor nor undervalue the Excrement of the Word, Because it is Excrement: for we cannot have the meat thereof, without Excrements; for that which is Excrement, does but serve to convey the nourishment into the body:
Something must be presented to our eyes and ears externally, that we may conceive what is done internally; for if Almighty God should have spoken as he would have spoken, we should not have been able to have heard him, for he should have quite undone our understanding.
Something must be presented to our eyes and ears externally, that we may conceive what is done internally; for if Almighty God should have spoken as he would have spoken, we should not have been able to have herd him, for he should have quite undone our understanding.
and clouds, and Mereors, and many such interruptions, so many thousand miles of distance, which keeps his own perfect and full lustre, glory and brightness from us;
and Clouds, and Mereors, and many such interruptions, so many thousand miles of distance, which keeps his own perfect and full lustre, glory and brightness from us;
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what should we do then if these things, and such a distance interposed not themselves between our sight and the Sun? So if our great and Almighty God should speak to us in a spiritual way, and as himself would speak,
what should we do then if these things, and such a distance interposed not themselves between our sighed and the Sun? So if our great and Almighty God should speak to us in a spiritual Way, and as himself would speak,
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if he should shine into us in the least part of his own splendor and glory, all our sights, all our apprehensions of him, would be quite put out; he would utterly destroy our sight,
if he should shine into us in the least part of his own splendour and glory, all our sights, all our apprehensions of him, would be quite put out; he would utterly destroy our sighed,
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But happy is that man, who gets not the excrement, but the nourishment of the Scriptures; And I pray you for all this which I have said, To magnifie the Spirit above the Letter, let us be so far from throwing away the Letter, that you rather infinitely bless God for it,
But happy is that man, who gets not the excrement, but the nourishment of the Scriptures; And I pray you for all this which I have said, To magnify the Spirit above the letter, let us be so Far from throwing away the letter, that you rather infinitely bless God for it,
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and be very thankful to him, that he hath so far condescended to stoop so low to our weak capacities, that we may come as we are able, to receive the knowledge of him, who is our happiness, and eternal life:
and be very thankful to him, that he hath so Far condescended to stoop so low to our weak capacities, that we may come as we Are able, to receive the knowledge of him, who is our happiness, and Eternal life:
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how then could God himself speak to them as spiritual, or they to bear His words? If we cannot bear the words of a weak frail man, how is it possible to bear the words of God Himself?
how then could God himself speak to them as spiritual, or they to bear His words? If we cannot bear the words of a weak frail man, how is it possible to bear the words of God Himself?
As the Poets fain of their God Iupiter, and his Wife Iuno; a certain woman desiring of Iuno that she might but lie with Iupiter in all his glory and majesty; she answered, O woman!
As the Poets fain of their God Iupiter, and his Wife Iuno; a certain woman desiring of Iuno that she might but lie with Iupiter in all his glory and majesty; she answered, Oh woman!
And as soon as ever Iupiter drew near, she was presently made in to powder; Shewing thereby, thus much unto the people, that the true God was infinite, and incomprehensible;
And as soon as ever Iupiter drew near, she was presently made in to powder; Showing thereby, thus much unto the people, that the true God was infinite, and incomprehensible;
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As when the people murmured against Moses and Aaron, and were divided against them, and for them, They thought that all the people of God were holy, and Moses and Aaron took too much upon them,
As when the people murmured against Moses and Aaron, and were divided against them, and for them, They Thought that all the people of God were holy, and Moses and Aaron took too much upon them,
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and God could speak by them, as well as by Moses and Aaron; but as soon as God began to shew himself in his power and majesty, they all trembled and were not able to stand before him;
and God could speak by them, as well as by Moses and Aaron; but as soon as God began to show himself in his power and majesty, they all trembled and were not able to stand before him;
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& shall be, yea all the Divines and People of God through all generations, nay and adde to them all the Angels in heaven, to pry, and dive into, through all eternity,
& shall be, yea all the Divines and People of God through all generations, nay and add to them all the Angels in heaven, to pry, and dive into, through all eternity,
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But (as I say) God is pleased for our capacities, to give us these things, hid under a vail; That he may give us The Norishment, He is faine to give us with it the Excrement, which he would not do,
But (as I say) God is pleased for our capacities, to give us these things, hid under a Vail; That he may give us The Nourishment, He is feign to give us with it the Excrement, which he would not do,
That is, And I will be bold to give the interpretation, That seeing the Letter, they may not see the Life; that hearing the words, they may not understand the Living sense.
That is, And I will be bold to give the Interpretation, That seeing the letter, they may not see the Life; that hearing the words, they may not understand the Living sense.
Having premised this, let us now come and take inpieces some part of these words nowread, that we may come to eat of the bread of life, and of the hidden Manna, that is as yet fast locked up;
Having premised this, let us now come and take inpieces Some part of these words nowread, that we may come to eat of the bred of life, and of the hidden Manna, that is as yet fast locked up;
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and still all the Patriarchs are described to be Sheep-keepers; certainly there is something to be observed and learned from Shepherds, because Shepherds are oftner mentioned then husbandmen, and not onely the men preferred before them, but all their actions also are preferred before the others.
and still all the Patriarchs Are described to be Sheep-keepers; Certainly there is something to be observed and learned from Shepherd's, Because Shepherd's Are oftener mentioned then husbandmen, and not only the men preferred before them, but all their actions also Are preferred before the Others.
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Cain was a Husbandman, Abel was a Sheepkeeper, they both offered sacrifice, one of his cattel, the other of his ground, but the Shepherds offering was preferred before the Husbandmans: and so all the Patriarchs are commended for being Shepherds, and following that trade: and David he followed the Ewes great with young, and from that imployment was taken to feed Gods people, and to be King over them, 2 Sam. 7. 8. I took thee from the Sheepcoat, to be Ruler over my people Israel.
Cain was a Husbandman, Abel was a Sheepkeeper, they both offered sacrifice, one of his cattle, the other of his ground, but the Shepherd's offering was preferred before the Husbandman's: and so all the Patriarchs Are commended for being Shepherd's, and following that trade: and David he followed the Ewes great with young, and from that employment was taken to feed God's people, and to be King over them, 2 Sam. 7. 8. I took thee from the Sheepcoat, to be Ruler over my people Israel.
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A Shepherd is one that lives meerly and most properly by the providence and blessing of God upon his Trade; for they fructifie and increase onely upon Gods will, blessing, and providence:
A Shepherd is one that lives merely and most properly by the providence and blessing of God upon his Trade; for they fructify and increase only upon God's will, blessing, and providence:
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but a husbandman is he, who with his expectation of Gods blessing, joyns his own endeavours, plowing, sowing, reaping, changing his ground, rising early, and going to bed late; Well, I pray is there any hurt in all this? No, I forbid them not to do so, but this I say;
but a husbandman is he, who with his expectation of God's blessing, joins his own endeavours, plowing, sowing, reaping, changing his ground, rising early, and going to Bed late; Well, I pray is there any hurt in all this? No, I forbid them not to do so, but this I say;
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a Shepherds life is preferred with God far before a Husbandmans, because, he that hath given up all to God, all that ever he can do, or say, or think his whole man is Resigned to God, confessing that they are nothing, that they can do nothing,
a Shepherd's life is preferred with God Far before a Husbandman's, Because, he that hath given up all to God, all that ever he can do, or say, or think his Whole man is Resigned to God, confessing that they Are nothing, that they can do nothing,
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and from their very souls acknowledge, (and not in words onely;) they have no wit, no reason, no will, no understanding, their whole man, all that they are or can do, is wholly resigned up to God, and his will;
and from their very Souls acknowledge, (and not in words only;) they have no wit, no reason, no will, no understanding, their Whole man, all that they Are or can do, is wholly resigned up to God, and his will;
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nor lifted up with the other, because he accounts nothing he hath his own, Nor doth he think, That he lives by his own taking care, or by his own industry, but depends meerly on the blessings of God, and the works of nature:
nor lifted up with the other, Because he accounts nothing he hath his own, Nor does he think, That he lives by his own taking care, or by his own industry, but depends merely on the blessings of God, and the works of nature:
but the other, The truly Resigned man, he sees and acknowledges as the truth is, That God alone doth All, And that His is all the power, all the might, all the wisdom,
but the other, The truly Resigned man, he sees and acknowledges as the truth is, That God alone does All, And that His is all the power, all the might, all the Wisdom,
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And take notice of this, that above all men, the Egyptians cannot endure this kind of men and such as live this kind of life; for saith the Holy Ghost, Shepherds were an abomination to the Egyptians;
And take notice of this, that above all men, the egyptians cannot endure this kind of men and such as live this kind of life; for Says the Holy Ghost, Shepherd's were an abomination to the egyptians;
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But it matters not, God prefers them sbove All kind of men, insomuch that he is pleased to stile himself The God of shepherds, the God of Abraham, the God of Isaac, and the God of Iacob very often,
But it matters not, God prefers them sbove All kind of men, insomuch that he is pleased to style himself The God of shepherd's, the God of Abraham, the God of Isaac, and the God of Iacob very often,
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and sits attentively at Christs feet, while Martha runs up and down, is troubled how to entertain Christ externally, and how to bring the world about, she thinks she must mingle her own endeavours, and her discretion, with Gods blessing;
and sits attentively At Christ feet, while Martha runs up and down, is troubled how to entertain christ externally, and how to bring the world about, she thinks she must mingle her own endeavours, and her discretion, with God's blessing;
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And without question, Martha was offended with Mary: These kinde of men laugh and deride at those that have given up their wills & lives to Christ after this manner, To be taught of him,
And without question, Martha was offended with Marry: These kind of men laugh and deride At those that have given up their wills & lives to christ After this manner, To be taught of him,
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before God would appear to him? even to teach us thus much, That till a man hath for saken all the world, all the Towns, Houses, Dwellings, Riches, Honours, Glories, &c. All the hurryings of the world,
before God would appear to him? even to teach us thus much, That till a man hath for saken all the world, all the Towns, Houses, Dwellings, Riches, Honours, Glories, etc. All the hurryings of the world,
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until then, we can never finde Jesus Christ (at least forsaken them All, in affection) I say, God will never shew himself to any man familiarly till then:
until then, we can never find jesus christ (At least forsaken them All, in affection) I say, God will never show himself to any man familiarly till then:
and loves Jesus Christ with all his minde, and with all his might, and with all his strength: So that you have willingly and gladly let go out of your eye,
and loves jesus christ with all his mind, and with all his might, and with all his strength: So that you have willingly and gladly let go out of your eye,
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for if you love any thing whatsoever in the first place ye love not God, nor Jesus Christ with all your heart, minde and strength; for if All were set upon him, where would there be any to spare to set upon any creature? you know Elias must travel fourty days into the wilderness,
for if you love any thing whatsoever in the First place you love not God, nor jesus christ with all your heart, mind and strength; for if All were Set upon him, where would there be any to spare to Set upon any creature? you know Elias must travel fourty days into the Wilderness,
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for this lust cryes, I would be beloved; another cryes, I would be honoured; another, I would be rich; another, I would have my health, &c. therfore before ever we can hear God speak, al these lusts must be cast out silenced:
for this lust cries, I would be Beloved; Another cries, I would be honoured; Another, I would be rich; Another, I would have my health, etc. Therefore before ever we can hear God speak, all these Lustiest must be cast out silenced:
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or the least jot unto his health, or wealth, or honour, or credit in any thing? no not one hairs breadth? but all you have, be it little or much, it is meerly by the will and providence,
or the least jot unto his health, or wealth, or honour, or credit in any thing? no not one hairs breadth? but all you have, be it little or much, it is merely by the will and providence,
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ye cannot believe them, because they are spiritually discerned, they are meer riddles and Nonsense, The ridiculousest things that your ears can hear: as when our Saviour, Mat. 6. the latter end, dehorts from serving of Mammon;
you cannot believe them, Because they Are spiritually discerned, they Are mere riddles and Nonsense, The ridiculousest things that your ears can hear: as when our Saviour, Mathew 6. the latter end, dehorts from serving of Mammon;
And he there sends Man, a reasonable creature, to learn of the fowls of the Aire, who neither sow, nor reap, not gather into barns, yet our heavenly Father feedeth them:
And he there sends Man, a reasonable creature, to Learn of the fowls of the Air, who neither sow, nor reap, not gather into Barns, yet our heavenly Father feeds them:
And then sends them to the Lilies of the field, to see how they grow, which neither Toyl, nor spin; yet Solomon in all his glory was not arayed like one of these:
And then sends them to the Lilies of the field, to see how they grow, which neither Toil, nor spin; yet Solomon in all his glory was not arrayed like one of these:
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And tells us, this caring and taking thought is not for Christians; for that is the way of the Gentiles who know not God. After All these things do the Gentiles seek.
And tells us, this caring and taking Thought is not for Christians; for that is the Way of the Gentiles who know not God. After All these things do the Gentiles seek.
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When you have forsaken, (in one word,) your selves, that is, all that your eyes can see, or your ears can hear ▪ or your heart can think, and stript your selves of all stark naked, then you may look to find God & to see Him as he is in himself,
When you have forsaken, (in one word,) your selves, that is, all that your eyes can see, or your ears can hear ▪ or your heart can think, and stripped your selves of all stark naked, then you may look to find God & to see Him as he is in himself,
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And truly this work being done in the soul, there is such a miracle wrought, as none but only the finger of God could do: He that thinks ever by his own power to bring it about, is utterly deceived ▪
And truly this work being done in the soul, there is such a miracle wrought, as none but only the finger of God could do: He that thinks ever by his own power to bring it about, is utterly deceived ▪
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This is a great question now adays, Whether miracles be ceased now, or no? But it shews that such men have little experience of these Divine, sublime truths:
This is a great question now adais, Whither Miracles be ceased now, or no? But it shows that such men have little experience of these Divine, sublime truths:
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but the fault is in us, we see them not, our eyes are blinded that we can see no miracles; Oh! were they but open, we should see such miracles as would make all the understandings of Men and Angels stand amazed, and a thousand times greater then ever any that Christ did in the flesh.
but the fault is in us, we see them not, our eyes Are blinded that we can see no Miracles; Oh! were they but open, we should see such Miracles as would make all the understandings of Men and Angels stand amazed, and a thousand times greater then ever any that christ did in the Flesh.
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In these bare literal words, there is a mighty miracle; yet there is hid in them a miracle far transcending this outward miracle; there is couched in them an abstruse, hidden sense: One would wonder to what purpose God should shew such a miracle of this nature, A burning bush,
In these bore literal words, there is a mighty miracle; yet there is hid in them a miracle Far transcending this outward miracle; there is couched in them an abstruse, hidden sense: One would wonder to what purpose God should show such a miracle of this nature, A burning bush,
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and not consumed: What did this concern the work God Almighty was about, namely, to bring the Israelites from under Pharaohs bondage, and grievous slavery? Yet it being opened and unfolded, you may see how fit it was every way, upon this occasion.
and not consumed: What did this concern the work God Almighty was about, namely, to bring the Israelites from under Pharaohs bondage, and grievous slavery? Yet it being opened and unfolded, you may see how fit it was every Way, upon this occasion.
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and knew not what he should do, nor what should befall him, having gone one dayes journey; and meeting with no lodging at night, but weary as he was, lay down in the open field;
and knew not what he should do, nor what should befall him, having gone one days journey; and meeting with no lodging At night, but weary as he was, lay down in the open field;
and having nothing to lay his head on, he gathered a heap of stones, and laid his head on them (a hard pillow, as you may well think) yet at last (it should seem) fell asleep,
and having nothing to lay his head on, he gathered a heap of stones, and laid his head on them (a hard pillow, as you may well think) yet At last (it should seem) fell asleep,
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and dreamed such a dream as never was dreamed on a pillow of Down: And his dream was, he saw a Ladder reach from Earth to Heaven, and God himself stood at the top of the Ladder, and the Angels of God were ascending and descending on it:
and dreamed such a dream as never was dreamed on a pillow of Down: And his dream was, he saw a Ladder reach from Earth to Heaven, and God himself stood At the top of the Ladder, and the Angels of God were ascending and descending on it:
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Beloved, Whatever it seems to be in the History, in the Mystery it was the suitablest, the fittest, the seasonablest vision that could possibly have been revealed to him:
beloved, Whatever it seems to be in the History, in the Mystery it was the suitablest, the Fittest, the seasonablest vision that could possibly have been revealed to him:
And not only so, but he being their essence, their being, their life, their motion, they are all moved and actuated by him Himself; there is not one Creature, not one of these Angels or Messengers, but doth his will; and he is with them, in what part of the Ladder soever they are;
And not only so, but he being their essence, their being, their life, their motion, they Are all moved and actuated by him Himself; there is not one Creature, not one of these Angels or Messengers, but does his will; and he is with them, in what part of the Ladder soever they Are;
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but a supply was at hand, because he commanded it, because he was so near it, he was in it: This was that which comforted Jacob in all his journey, That whatever he met withal, or wheresoever he was, he still had recourse to what his vision taught him.
but a supply was At hand, Because he commanded it, Because he was so near it, he was in it: This was that which comforted Jacob in all his journey, That whatever he met withal, or wheresoever he was, he still had recourse to what his vision taught him.
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And so likewise in this vision to Moses, it was the fittest that could have been shewed him upon this occasion, and in this business, which he was to go upon.
And so likewise in this vision to Moses, it was the Fittest that could have been showed him upon this occasion, and in this business, which he was to go upon.
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1. To Moses, and that onely this One, the bush burned, and was not consumed: and this was sufficient to work upon Moses, and to encourage him to his work. But,
1. To Moses, and that only this One, the bush burned, and was not consumed: and this was sufficient to work upon Moses, and to encourage him to his work. But,
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and follow Moses, there must be three miracles wrought. 1. Moses threw down his Rod, and it became a Serpent; then he took it up by the tail, and it became a Rod again. 2. He put his hand into his bosome, and pulling it out, it became leprous; and putting in his hand again,
and follow Moses, there must be three Miracles wrought. 1. Moses threw down his Rod, and it became a Serpent; then he took it up by the tail, and it became a Rod again. 2. He put his hand into his bosom, and pulling it out, it became leprous; and putting in his hand again,
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But ten, and ten to that, can never work upon the Egyptians: Those that will live and die Egyptians, all the miracles in the world can never make them believe:
But ten, and ten to that, can never work upon the egyptians: Those that will live and die egyptians, all the Miracles in the world can never make them believe:
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But some there are that are so hardned in their own ways, and so frozen on their dregs, that let God do what he will with them, let him strike them with sickness, famine, plague, pestilence, what he will,
But Some there Are that Are so hardened in their own ways, and so frozen on their dregs, that let God do what he will with them, let him strike them with sickness, famine, plague, pestilence, what he will,
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yet it doth no good upon them, they will never let the Israelites go, to serve the Lord: but if they do, they will pursue them, and never leave them till they themselves are drowned in the Sea, and utterly destroyed.
yet it does no good upon them, they will never let the Israelites go, to serve the Lord: but if they do, they will pursue them, and never leave them till they themselves Are drowned in the Sea, and utterly destroyed.
A strange miracle that a bush should be all over of a red, glowing fire, all a day, and not consume: Indeed trees that have stood close together, by the violence of wind rushing them together, have been known to set on fire; but then they consumed: but who ever saw wood on fire, a whole day together, and not consume? Moses it seemeth, at first, took no great notice of it;
A strange miracle that a bush should be all over of a read, glowing fire, all a day, and not consume: Indeed trees that have stood close together, by the violence of wind rushing them together, have been known to Set on fire; but then they consumed: but who ever saw wood on fire, a Whole day together, and not consume? Moses it seems, At First, took no great notice of it;
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But before I come to the vision it self, here is yet one thing that will detain us, and I fear for the whole time of the these few minutes allotted us:
But before I come to the vision it self, Here is yet one thing that will detain us, and I Fear for the Whole time of the these few minutes allotted us:
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when any Angel appeared to any man, if they fell down and worshipped them, never any man was blamed: but St. Iohn did but offer to fall down to worship the Angel that had shewed him all those visions, and he was forbidden;
when any Angel appeared to any man, if they fell down and worshipped them, never any man was blamed: but Saint John did but offer to fallen down to worship the Angel that had showed him all those visions, and he was forbidden;
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If he were not so, how could God say, I am, if any Creature could say so, Truly of it self? And God is so the Essence and Being of all things, not onely as most men affirm and believe,
If he were not so, how could God say, I am, if any Creature could say so, Truly of it self? And God is so the Essence and Being of all things, not only as most men affirm and believe,
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but he is the Essence of the Essence; He is the Being of the Being; for he it is onely, that is Alpha and Omega, the first and the last; He onely is He that was, and that is, and that is to come;
but he is the Essence of the Essence; He is the Being of the Being; for he it is only, that is Alpha and Omega, the First and the last; He only is He that was, and that is, and that is to come;
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if any Creatures were s•arers in this title, he were not God Almighty: This is such a truth as all the world shall never be able to overthrow; ye may bottom upon it;
if any Creatures were s•arers in this title, he were not God Almighty: This is such a truth as all the world shall never be able to overthrow; you may bottom upon it;
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God being the Substance and Form of all things, the Form of Forms, he is as Really, and as Gloriously, and as Omnipotently present in the Meanest and least Creature you can shew me,
God being the Substance and From of all things, the From of Forms, he is as Really, and as Gloriously, and as Omnipotently present in the Meanest and least Creature you can show me,
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as he is in the greatest: Let flesh and blood, and Satan, and Hell, and all the powers of darkness set against it, with all the might they have, they shall never prevail against it:
as he is in the greatest: Let Flesh and blood, and Satan, and Hell, and all the Powers of darkness Set against it, with all the might they have, they shall never prevail against it:
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I say, he is as Infinitely, as Magnificently, as Gloriously, as Incomprehensibly present in the basest Creature, in the least m•te, in sticks and stones, name what ye will,
I say, he is as Infinitely, as Magnificently, as Gloriously, as Incomprehensibly present in the Basest Creature, in the least m•te, in sticks and stones, name what you will,
But where is he, that c•n see him so? who can see this glory and this •ower of God in every Creature? Most certainl•, undeniably the thing is so; but we want eyes to see him so: Do not I fill Heaven and Earth, saith God? If any thing fill Heaven or Earth besides him, in the least j•t or period, that saying were not true.
But where is he, that c•n see him so? who can see this glory and this •ower of God in every Creature? Most certainl•, undeniably the thing is so; but we want eyes to see him so: Do not I fill Heaven and Earth, Says God? If any thing fill Heaven or Earth beside him, in the least j•t or Period, that saying were not true.
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and too many believe them) in one place, in regard of his Essence; and in Another, in regard of his Power; and in another in regard of his Iudgment; and in another, in regard of his Mercy; and in another, by his Patience, &c. These be fond fopperies;
and too many believe them) in one place, in regard of his Essence; and in another, in regard of his Power; and in Another in regard of his Judgement; and in Another, in regard of his Mercy; and in Another, by his Patience, etc. These be found fopperies;
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That we see him not so, the fault is not in God; for he is the same in all places, and through all ages: but the fault is in our selves, we are so weak-sighted we cannot see him.
That we see him not so, the fault is not in God; for he is the same in all places, and through all ages: but the fault is in our selves, we Are so weak-sighted we cannot see him.
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if you ask the dog, he would say, I heard a voice, a noise, but he said nothing: but ask the man, and he would tell you That I spake, and What I spake: Was it therefore true, that which the dog and the stone affirmed? Because they either understood not, or heard not;
if you ask the dog, he would say, I herd a voice, a noise, but he said nothing: but ask the man, and he would tell you That I spoke, and What I spoke: Was it Therefore true, that which the dog and the stone affirmed? Because they either understood not, or herd not;
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And if God hath opened your eyes so far, as to see him Thus, in all Creatures, Do not offer to take from him His Glory, or Greatness, as if God, where-ever he is, could want His Glory and All-sufficiency, &c. As, my whole soul is in my whole body,
And if God hath opened your eyes so Far, as to see him Thus, in all Creatures, Do not offer to take from him His Glory, or Greatness, as if God, wherever he is, could want His Glory and All-sufficiency, etc. As, my Whole soul is in my Whole body,
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but he works diversly in divers Creatures, yet he in himself is One and the Same. And because we cannot see him so, let us not say he is not so, but blame our selves we see him not so.
but he works diversely in diverse Creatures, yet he in himself is One and the Same. And Because we cannot see him so, let us not say he is not so, but blame our selves we see him not so.
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For were a mans eyes but opened, as Elisha his servants were, when he arose in the morning, and lookt out at the window, he saw themselves in a great strait, compassed about,
For were a men eyes but opened, as Elisha his Servants were, when he arose in the morning, and looked out At the window, he saw themselves in a great strait, compassed about,
and then he saw the Mountains full of fiery Chariots and Horsmen for their defence: Now they were there before, as well as then, but his eyes were not opened;
and then he saw the Mountains full of fiery Chariots and Horsemen for their defence: Now they were there before, as well as then, but his eyes were not opened;
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It is not said that Elisha prayed to send them, but he prayed God to open his servants eyes, that he might See; The alteration was not in the place, but in Gehazies eyes: And so of Balaam, because he did not see the Angel a great while, it was not because the Angel was not there, for the Angel was there before, but Balaams eyes were not open to see him there. So were our eyes but opened, we should see God in every Creature Alike; for he is there already; our eyes want but opening,
It is not said that Elisha prayed to send them, but he prayed God to open his Servants eyes, that he might See; The alteration was not in the place, but in Gehazies eyes: And so of balaam, Because he did not see the Angel a great while, it was not Because the Angel was not there, for the Angel was there before, but Balaams eyes were not open to see him there. So were our eyes but opened, we should see God in every Creature Alike; for he is there already; our eyes want but opening,
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The Apostles when they were in Prison, and sung Psalms at midnight, when their eyes were open, they saw a light to lead them out; but the same light was there as much before,
The Apostles when they were in Prison, and sung Psalms At midnight, when their eyes were open, they saw a Light to led them out; but the same Light was there as much before,
could we but see The Eternity, The Everlastingness, the Incircumscriptibleness that fils the least shrub, we might then see God Almighty. As fo• example;
could we but see The Eternity, The Everlastingness, the Incircumscriptibleness that fills the least shrub, we might then see God Almighty. As fo• Exampl;
would we see God in an Oke? ye must strip it of all manner of Accidents, of all greatness and littleness, for those cannot be The Oke; for a little Oke is an Oke as well as a great Oke:
would we see God in an Oak? you must strip it of all manner of Accidents, of all greatness and littleness, for those cannot be The Oak; for a little Oak is an Oak as well as a great Oak:
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He is not Great or Little, but he Bears up Great and Little; he is neither Young nor Old, but he bears up Youth and Age; He is not any manner of colour or shape, but he bears up all shape and colours, for we cannot see any thing but visible corporeal things: Now God can be no such thing; but when you are gone as high as possibly you can, that you are come to the very light it self, the highest of accidents, which is next unto God,
He is not Great or Little, but he Bears up Great and Little; he is neither Young nor Old, but he bears up Youth and Age; He is not any manner of colour or shape, but he bears up all shape and colours, for we cannot see any thing but visible corporeal things: Now God can be not such thing; but when you Are gone as high as possibly you can, that you Are come to the very Light it self, the highest of accidents, which is next unto God,
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of all highness and lowness, weight and lightness, youth and age, greatness and littleness, of all manner of shape; for God is behind, and beyond all these,
of all highness and lowness, weight and lightness, youth and age, greatness and littleness, of all manner of shape; for God is behind, and beyond all these,
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And knowing God thus to be the Essence and Being of all Creatures, The life and motion of them all, beholding him as One Eternal, Omipo: tent God, in all Creatures, you may upon any occasion, seeing and beholding him in it, fall down in the Apprehension thereof before any Creature,
And knowing God thus to be the Essence and Being of all Creatures, The life and motion of them all, beholding him as One Eternal, Omipo: tent God, in all Creatures, you may upon any occasion, seeing and beholding him in it, fallen down in the Apprehension thereof before any Creature,
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shall not the judge of all the earth do right? They knew that God was invisible; onely they took occasion upon the sight of the visible Angel, to worship the invisible God:
shall not the judge of all the earth do right? They knew that God was invisible; only they took occasion upon the sighed of the visible Angel, to worship the invisible God:
For hence is the Error of the Papists, because they think the infinite God can be included or represented by any manner of figure or form: and this was the fault of St. Iohn, who would have worshipped that Angel that had shewed him those visions:
For hence is the Error of the Papists, Because they think the infinite God can be included or represented by any manner of figure or from: and this was the fault of Saint John, who would have worshipped that Angel that had showed him those visions:
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or in any form whatsoever (but infinite and unbounded above all manner of forms, The Form of Forms, filling every thing, and yet not comprehended by any thing) may in a holy and reverent manner fall down aud worship this Infinite God: And therefore (I say) the Patriarchs doing so, were not blamed; and Iohn was forbidden;
or in any from whatsoever (but infinite and unbounded above all manner of forms, The From of Forms, filling every thing, and yet not comprehended by any thing) may in a holy and reverend manner fallen down and worship this Infinite God: And Therefore (I say) the Patriarchs doing so, were not blamed; and John was forbidden;
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Now if we shall fall down and worship that Beam, as simply considered, as contracted and included in the Creature, this were sin: but if I lay my eye in that beam, I shall see it leads me to the Eternal, One, Immutable, Incircumscriptible, Iuconceivable Essence of the Divine BEING;
Now if we shall fallen down and worship that Beam, as simply considered, as contracted and included in the Creature, this were since: but if I lay my eye in that beam, I shall see it leads me to the Eternal, One, Immutable, Incircumscriptible, Iuconceivable Essence of the Divine BEING;
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As (to take the former instance) suppose there were a Religion that it were lawful to worship the Sun, if one should fall down and worship that Beam that comes from the Sun, did not he sin? for that is not the Sun, but comes from the Sun;
As (to take the former instance) suppose there were a Religion that it were lawful to worship the Sun, if one should fallen down and worship that Beam that comes from the Sun, did not he sin? for that is not the Sun, but comes from the Sun;
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but others there are which understand not, neither will they hear, but are like a stone; therefore I say it again, God is really present in himself in every Creature;
but Others there Are which understand not, neither will they hear, but Are like a stone; Therefore I say it again, God is really present in himself in every Creature;
but if that Angel occasion us to look beyond it to him that sends that Angel, to him that is the Essence and Substance of that Angel, Here we are commanded to worship,
but if that Angel occasion us to look beyond it to him that sends that Angel, to him that is the Essence and Substance of that Angel, Here we Are commanded to worship,
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because then Our Angel always Beholds the Face of Our Father which is in Heaven, being One, Eternal, Almighty, Immense, Incircumscriptible, Glorious BEING, even God blessed for ever and ever.
Because then Our Angel always Beholds the Face of Our Father which is in Heaven, being One, Eternal, Almighty, Immense, Incircumscriptible, Glorious BEING, even God blessed for ever and ever.
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But if we would see him, we must first strip your selves of all manner of visibility, and whatever can come under any thought of an Angel, Beam, or any conception; for God is unknowable, unconceivable: And as long as you know or conceive any thing, you are short of what God is; else we make him comprehensible and knowable, who is altogether unknowable and incomprehensible: And therefore whensoever I meet with any thing whatsoever that will shew me how to know the incomprehensible God, I must cast it away,
But if we would see him, we must First strip your selves of all manner of visibility, and whatever can come under any Thought of an Angel, Beam, or any conception; for God is unknowable, unconceivable: And as long as you know or conceive any thing, you Are short of what God is; Else we make him comprehensible and knowable, who is altogether unknowable and incomprehensible: And Therefore whensoever I meet with any thing whatsoever that will show me how to know the incomprehensible God, I must cast it away,
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And therefore do I want any thing, any benefit, any good thing, any counsel in any difficult case? Yet (mistake me not) I do not mean about lands and livings, or riches and pleasure, honour and praise, or good name;
And Therefore do I want any thing, any benefit, any good thing, any counsel in any difficult case? Yet (mistake me not) I do not mean about Lands and livings, or riches and pleasure, honour and praise, or good name;
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But, do I want direction to guide my soul? to bring me nearer to God? to live the life of Christ? do I want counsell and support to make me bid defiance to the world,
But, do I want direction to guide my soul? to bring me nearer to God? to live the life of christ? do I want counsel and support to make me bid defiance to the world,
And not those he gives promiscuously, and most plentifully to those he hates, & are given to destroy and to undoe them? Then I say unto thee, thou needst not say, Who shall ascend into Heaven? or who shall descend to bring Christ from the grave? behold, he is nigh thee, Even within thee.
And not those he gives promiscuously, and most plentifully to those he hates, & Are given to destroy and to undo them? Then I say unto thee, thou Needest not say, Who shall ascend into Heaven? or who shall descend to bring christ from the grave? behold, he is High thee, Even within thee.
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What need hast thou to go out to any Creature? What need hast thou to rely upon man, or the Arm of flesh? Thou hast such a Counseller and Comforter within thee, that is able to darken and obscure all the counsels and comforts of all Men, and all Creatures: But thou must first strip thy self of all manner of thoughts and fantasies, and all imaginations, and then thou shalt find such an infinite, bottomless God whose name is called wonderfull, Counseller, the Mighty God, the everlasting Father, & the Prince of Peace;
What need hast thou to go out to any Creature? What need hast thou to rely upon man, or the Arm of Flesh? Thou hast such a Counsellor and Comforter within thee, that is able to darken and Obscure all the Counsels and comforts of all Men, and all Creatures: But thou must First strip thy self of all manner of thoughts and fantasies, and all Imaginations, and then thou shalt find such an infinite, bottomless God whose name is called wonderful, Counsellor, the Mighty God, the everlasting Father, & the Prince of Peace;
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If God will keep a man under his wings, what need he fear? Though thou art oppressed and wronged, I do not mean onely outwardly; do not take me too much in that sense;
If God will keep a man under his wings, what need he Fear? Though thou art oppressed and wronged, I do not mean only outwardly; do not take me too much in that sense;
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so that thou seest a mighty battel fought within thee, Esa. 9. 5. For every battel of the warriour is with confused noise, and garments rolled in blood:
so that thou See a mighty battle fought within thee, Isaiah 9. 5. For every battle of the warrior is with confused noise, and garments rolled in blood:
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As here, Moses went about a desperate and a mighty attempt, viz. that he, A poor Shepherd, should offer to go to so great a King, and to cause him to let half his Kingdom depart from him:
As Here, Moses went about a desperate and a mighty attempt, viz. that he, A poor Shepherd, should offer to go to so great a King, and to cause him to let half his Kingdom depart from him:
In that sense every Iustice of Peace, every Constable, and every Officer is a finger of the King: and therefore it is a vain, foolish thing to say, 'Tis true, Gods power is here, and he is present in regard of his Attributes; for will ye separate God and his power? Will ye make God and his Attributes two things? that cannot be:
In that sense every justice of Peace, every Constable, and every Officer is a finger of the King: and Therefore it is a vain, foolish thing to say, It's true, God's power is Here, and he is present in regard of his Attributes; for will you separate God and his power? Will you make God and his Attributes two things? that cannot be:
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and where he is present by his power, there he is present by his Essence: if you do not see it so, blame your selves, lay not the fault on God, and deny him therefore to be there, but blame your own eyes which are not opened, and your own ear, because they are not bored.
and where he is present by his power, there he is present by his Essence: if you do not see it so, blame your selves, lay not the fault on God, and deny him Therefore to be there, but blame your own eyes which Are not opened, and your own ear, Because they Are not bored.
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and with the Prophet David when ye behold any of the Creatures, Say, Praise the Lord in the heights, Praise him in the Sun and Moon, Praise him in the Stars, Praise him in the Firmament of his power, and Praise Him according to his most Excellent Greatness. So much for this time.
and with the Prophet David when you behold any of the Creatures, Say, Praise the Lord in the heights, Praise him in the Sun and Moon, Praise him in the Stars, Praise him in the Firmament of his power, and Praise Him according to his most Excellent Greatness. So much for this time.
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in a flame of fire in the midst of a burning bush, and the bush burned, and was not consumed, &c. Lastly, the consequence, and what followed thereupon.
in a flame of fire in the midst of a burning bush, and the bush burned, and was not consumed, etc. Lastly, the consequence, and what followed thereupon.
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In the preparation of Moses his disposition to this great sight, we observed something in that it is said here that Moses was a Shepherd, and shewed you the reason why the Holy Spirit takes such special notice of Shepherds,
In the preparation of Moses his disposition to this great sighed, we observed something in that it is said Here that Moses was a Shepherd, and showed you the reason why the Holy Spirit Takes such special notice of Shepherd's,
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and the Husbandmans rejected: and then we produced and traced all the Patriarchs, Abraham, Isaac and Iacob, and Iacobs twelve sons, all Shepherds; and so David, The first of Kings that was accepted, he was taken from following the sheep, to sit upon the Throne to feed Gods people:
and the Husbandman's rejected: and then we produced and traced all the Patriarchs, Abraham, Isaac and Iacob, and Iacobs twelve Sons, all Shepherd's; and so David, The First of Kings that was accepted, he was taken from following the sheep, to fit upon the Throne to feed God's people:
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they must rise early, and go to bed late, and eat the bread of carefulness; they must plow, sow, harrow, weed, reap, and take a great deal of toil & industry,
they must rise early, and go to Bed late, and eat the bred of carefulness; they must blow, sow, harrow, weed, reap, and take a great deal of toil & industry,
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Mistake not, I do not say that these things are evil; To sow, plough, reap, rise early, to use wisdom and discretion in their affairs; but in that they ascribe this to themselves, and think that they have the mainest stroke of getting their own living and maintenance: when as our Saviour saith plainly, Not one of them can adde by all their labour and care, plowing and sowing, and spinning, They cannot adde one cubit to their stature;
Mistake not, I do not say that these things Are evil; To sow, plough, reap, rise early, to use Wisdom and discretion in their affairs; but in that they ascribe this to themselves, and think that they have the mainest stroke of getting their own living and maintenance: when as our Saviour Says plainly, Not one of them can add by all their labour and care, plowing and sowing, and spinning, They cannot add one cubit to their stature;
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and that (as the truth is) he is but an instrument in the hand of the great master; that he is but a staff in the hand of him that carries it; that though he act, yet it is not he, but God;
and that (as the truth is) he is but an Instrument in the hand of the great master; that he is but a staff in the hand of him that carries it; that though he act, yet it is not he, but God;
Gen. 46. 34. they cannot indure to have all their actions, their wisdom, policy, discretion, industry to be made nothing, by which they think they bring about all things they do.
Gen. 46. 34. they cannot endure to have all their actions, their Wisdom, policy, discretion, industry to be made nothing, by which they think they bring about all things they do.
and such men in that regard are needful; yet it was Mary whom Christ commends for choosing the better part, who had resigned up all those things, and sate Attentively at Christs feet, to receive those dropping hony-sweet words that came from him, being better to her then thousands of gold or silver, and sweeter then the honey, and the honey-comb, as they were to David; To have all our eyes up to him;
and such men in that regard Are needful; yet it was Mary whom christ commends for choosing the better part, who had resigned up all those things, and sat Attentively At Christ feet, to receive those dropping honey-sweet words that Come from him, being better to her then thousands of gold or silver, and Sweeten then the honey, and the honeycomb, as they were to David; To have all our eyes up to him;
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we have no wisdom, no discretion, no ability to bring any thing to pass; but we see, we do all, by thy wisdom, by thy counsel, by thy direction, tis thou that guidest us,
we have no Wisdom, no discretion, no ability to bring any thing to pass; but we see, we do all, by thy Wisdom, by thy counsel, by thy direction, this thou that guidest us,
but if we say, or do as Husbandmen, or thinking thus, Except I plow, except I harrow, except I weed, except I reap, except I observe times and seasons, in this sense, men are not justifiable: but in that sense all their actions, all their wisdom, strength, gifts, labour, all is evil.
but if we say, or do as Husbandmen, or thinking thus, Except I blow, except I harrow, except I weed, except I reap, except I observe times and seasons, in this sense, men Are not justifiable: but in that sense all their actions, all their Wisdom, strength, Gifts, labour, all is evil.
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but I would hear you say thus, Alas, I dare not say, that I have any disposition to be wise, any inclination to labour, that I have any wisdom. that I bring about any business, or that I have any disposition as of my self, to labour or not labour, that I have any disposition to health or sickness; that I have any disposition to fair weather or foul; that I have any disposition to liberty or imprisonment: but that in these conditions, and all other, I have no will of my own,
but I would hear you say thus, Alas, I Dare not say, that I have any disposition to be wise, any inclination to labour, that I have any Wisdom. that I bring about any business, or that I have any disposition as of my self, to labour or not labour, that I have any disposition to health or sickness; that I have any disposition to fair weather or foul; that I have any disposition to liberty or imprisonment: but that in these conditions, and all other, I have no will of my own,
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but I have given it wholly up to him, so that whether he send me wisdom or folly, business or no business, fair weather or foul, health or sickness, riches or want, liberty or imprisonment, His blessed will be accomplished in all:
but I have given it wholly up to him, so that whither he send me Wisdom or folly, business or no business, fair weather or foul, health or sickness, riches or want, liberty or imprisonment, His blessed will be accomplished in all:
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say they, is it not I that labour? and is it not I that plow, sow and reap, &c. Is it not my diligence that brings these things to pass? if I did them not, they would be undone;
say they, is it not I that labour? and is it not I that blow, sow and reap, etc. Is it not my diligence that brings these things to pass? if I did them not, they would be undone;
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if barrenness come, they murmure why God did not give fruitfulness, &c. and if they have one thing, Oh, I would have another; I would have such a thing, and such a thing: so that these men are never pleased:
if Barrenness come, they murmur why God did not give fruitfulness, etc. and if they have one thing, O, I would have Another; I would have such a thing, and such a thing: so that these men Are never pleased:
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But to eat for themselves, and to drink for themselves, as the Prophet Zach. speaks: Oh, of a certain, these men are not well-pleasing to God Almighty.
But to eat for themselves, and to drink for themselves, as the Prophet Zach speaks: O, of a certain, these men Are not Well-pleasing to God Almighty.
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The next remarkable thing we named in this preparation to the vision was, Moses was not onely a Sheep-keeper, but he led them to the backside of the desart, to the Mountain of God, even to Horeb:
The next remarkable thing we nam in this preparation to the vision was, Moses was not only a Sheepkeeper, but he led them to the backside of the desert, to the Mountain of God, even to Horeb:
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for before this, Moses was but a stranger to God, and God to him, in comparison of what he was afterward: for after this, Moses and God talked familiarly face to face,
for before this, Moses was but a stranger to God, and God to him, in comparison of what he was afterwards: for After this, Moses and God talked familiarly face to face,
And Israel, so long as they were among the flesh-pots in Egypt, they were never acquainted with Quailes nor Manna: till a man hath forsaken all, and gotten into the desart, God may call long enough,
And Israel, so long as they were among the fleshpots in Egypt, they were never acquainted with Quails nor Manna: till a man hath forsaken all, and got into the desert, God may call long enough,
and if he must have all, where is any to spare to any thing in the world? Therefore I tell you, If ye love God, ye may not love your health, ye may not love your wealth, your houses, your lands: you may not love your wife, your childe, your good name: nay, you may not love your lives, nay not your own souls: nay more then this, He that hates not father,
and if he must have all, where is any to spare to any thing in the world? Therefore I tell you, If you love God, you may not love your health, you may not love your wealth, your houses, your Lands: you may not love your wife, your child, your good name: nay, you may not love your lives, nay not your own Souls: nay more then this, He that hates not father,
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how, what not love my father, mother, wife, children? what, not love these good blessigns of God? what, not love my body? nay, what not love my soul, nay hate my soul? O these are sore sayings! no;
how, what not love my father, mother, wife, children? what, not love these good blessigns of God? what, not love my body? nay, what not love my soul, nay hate my soul? Oh these Are soar sayings! no;
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as your life; and your soul, as your soul; then your love is divided between God and them: then you have played the harlot, and the adulterer with them:
as your life; and your soul, as your soul; then your love is divided between God and them: then you have played the harlot, and the adulterer with them:
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you cannot love them too much: But then I must tel you, this will follow: if so, they instead of separating you from God, They draw you nearer to him:
you cannot love them too much: But then I must tell you, this will follow: if so, they instead of separating you from God, They draw you nearer to him:
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either give them to him, or take them from him, and yet God and he fall not out; for whatever God doth to him or with them, still he loves God: but if ye love them in the other sense,
either give them to him, or take them from him, and yet God and he fallen not out; for whatever God does to him or with them, still he loves God: but if you love them in the other sense,
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then he will say with Lot, Is it not a little one, & my soul shall live? could not God have spared me this one thing, tis but a little one? what, may I not love One creature? no, saith this soul, I will let all go, so I may enjoy thee;
then he will say with Lot, Is it not a little one, & my soul shall live? could not God have spared me this one thing, this but a little one? what, may I not love One creature? no, Says this soul, I will let all go, so I may enjoy thee;
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And the reason why we are so disquieted in the loss of them is, because we take the shadow to be the substance; and if that vanish, we must needs be disquieted,
And the reason why we Are so disquieted in the loss of them is, Because we take the shadow to be the substance; and if that vanish, we must needs be disquieted,
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he is still contented. Beloved, This is the man that loves them aright, and he loves them infinitely more, and more dearer, then all the world can love his own, or that it most prizeth;
he is still contented. beloved, This is the man that loves them aright, and he loves them infinitely more, and more Dearer, then all the world can love his own, or that it most prizeth;
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as he did not here to Moses, till he had forsaken All the world, and come into the Desart, having forsaken flock and all, till then God appeared not to him: Not forsaken all (as some expound it) that is, say they,
as he did not Here to Moses, till he had forsaken All the world, and come into the Desert, having forsaken flock and all, till then God appeared not to him: Not forsaken all (as Some expound it) that is, say they,
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but I say, forsake them all in affection, even while we enjoy them: for he that will love them till that time, may love them so long, that he cannot forsake them:
but I say, forsake them all in affection, even while we enjoy them: for he that will love them till that time, may love them so long, that he cannot forsake them:
Then GOD will appear to us, Then GOD will shew Us miracles as well as Moses, then God will speak Familiarly to us, face to face, as well as to Moses: for there are as great miracles done every day, as was then:
Then GOD will appear to us, Then GOD will show Us Miracles as well as Moses, then God will speak Familiarly to us, face to face, as well as to Moses: for there Are as great Miracles done every day, as was then:
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The reason why our old men do not dream dreams, and our young men see visions, is, because we go not into the desart: The reason why God appears not To Us, is,
The reason why our old men do not dream dreams, and our young men see visions, is, Because we go not into the desert: The reason why God appears not To Us, is,
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but thou wantest that measure of faith that they had to see him: thou art so deep set in the earth, and so buried in unbelief, that he can do no mighty works in thee;
but thou Wantest that measure of faith that they had to see him: thou art so deep Set in the earth, and so buried in unbelief, that he can do no mighty works in thee;
and like the river and holy waters in Ezekiel, at the entrance into the Sanctuary, which though at first it took a man but to the ancles, and then to the knees,
and like the river and holy waters in Ezekielem, At the Entrance into the Sanctuary, which though At First it took a man but to the ankles, and then to the knees,
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But first, Put off your shoes from off your feet, before ever you adventure into this holy ground; that is, put off all self-conceit of your own understanding; all conceit of your own knowledge,
But First, Put off your shoes from off your feet, before ever you adventure into this holy ground; that is, put off all self-conceit of your own understanding; all conceit of your own knowledge,
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The ground you are now going to set your feet on, is marvellous holy ground: it is not for every unclean beast to touch this mountain: it is onely a Moses may, or can ascend this mountain:
The ground you Are now going to Set your feet on, is marvellous holy ground: it is not for every unclean beast to touch this mountain: it is only a Moses may, or can ascend this mountain:
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if you bring with you the judgment of flesh and blood, or your own abilities, to search these mysteries, and to judge of these things, I must tell you, Other men shall see miracles, but you shall see none: Paul shall see the vision, when they that are with him shall not see it.
if you bring with you the judgement of Flesh and blood, or your own abilities, to search these Mysteres, and to judge of these things, I must tell you, Other men shall see Miracles, but you shall see none: Paul shall see the vision, when they that Are with him shall not see it.
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and in the verses following, it is said to be the Lord God that called to Moses: how can it be God, and yet an Angel? I finde not one Interpreter unfold this Mystery,
and in the Verses following, it is said to be the Lord God that called to Moses: how can it be God, and yet an Angel? I find not one Interpreter unfold this Mystery,
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And to that end, know, That every Creature is an Angel of Gods, being considered as Angel or Messenger (for so the word imports ) it is a name not of nature, but of office: and every creature is sent of an Errand, they all come out from him: and when they have done their errand, they return to him again:
And to that end, know, That every Creature is an Angel of God's, being considered as Angel or Messenger (for so the word imports) it is a name not of nature, but of office: and every creature is sent of an Errand, they all come out from him: and when they have done their errand, they return to him again:
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And, the sole business every creature comes about, and is sent for into the world, is, to glorifie and magnifie God: I say, the whole work, the business all creatures have to do, is onely to magnifie and praise our great God: after it hath done its errand, and sung an Hymn to God Almighty, then it departs and returns to him again.
And, the sole business every creature comes about, and is sent for into the world, is, to Glorify and magnify God: I say, the Whole work, the business all creatures have to do, is only to magnify and praise our great God: After it hath done its errand, and sung an Hymn to God Almighty, then it departs and returns to him again.
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the winds, the sea, the flames of fire, the earth, the air, the lions, and all beasts, and what creature you can name, they are all his Angels and do his pleasure. Balaams Ass was made an Angel to him, when his eyes were opened:
the winds, the sea, the flames of fire, the earth, the air, the Lions, and all beasts, and what creature you can name, they Are all his Angels and do his pleasure. Balaams Ass was made an Angel to him, when his eyes were opened:
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not so, but what they are we know not, they are such as God Almighty hath appointed them to be: and because we cannot know what they are, let us not say there are none;
not so, but what they Are we know not, they Are such as God Almighty hath appointed them to be: and Because we cannot know what they Are, let us not say there Are none;
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yet because he is so many degrees above these creatures, he is denominated, The reasonable creature, as if nothing had any reason but him; but it is otherwise:
yet Because he is so many Degrees above these creatures, he is denominated, The reasonable creature, as if nothing had any reason but him; but it is otherwise:
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So neither can man, created in a sphear so far below Angels, know the life, happiness, being and nature of Angels (though something they may know) yet far short of what they are:
So neither can man, created in a sphere so Far below Angels, know the life, happiness, being and nature of Angels (though something they may know) yet Far short of what they Are:
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There is reason in a kinde, in all the creature, in beasts and trees, &c. their life doth express reason, though themselves understand not their own reason: for they grow and increase,
There is reason in a kind, in all the creature, in beasts and trees, etc. their life does express reason, though themselves understand not their own reason: for they grow and increase,
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and therein they express reason: for God doth not in any creature work unreasonably, but [ Man ] being made (as it were) The Master of Reason, he is led altogether by reason (as he is a man) and what is above that, he is not able to judge of,
and therein they express reason: for God does not in any creature work unreasonably, but [ Man ] being made (as it were) The Master of Reason, he is led altogether by reason (as he is a man) and what is above that, he is not able to judge of,
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And therefore man, if he go about to define those Angels that are nearer to God then himself, he must make use of that which is within the compass of his own sphere; therefore he would fain define them by reason; but herein man shews himself a fool: for those Creatures above us are super-rational, but man thinks there is nothing above Reason, because he never knew any thing greater. 'Tis as if a toad or a horse should undertake to define the nature of a man, he could not but he must of necessity make himself the measure of his judgement; what he had not in himself, he could not judge excellent: So,
And Therefore man, if he go about to define those Angels that Are nearer to God then himself, he must make use of that which is within the compass of his own sphere; Therefore he would fain define them by reason; but herein man shows himself a fool: for those Creatures above us Are superrational, but man thinks there is nothing above Reason, Because he never knew any thing greater. It's as if a toad or a horse should undertake to define the nature of a man, he could not but he must of necessity make himself the measure of his judgement; what he had not in himself, he could not judge excellent: So,
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if we should go about to define their nature (as some have done) we should prove our selves ignorant, yea fools: yet thus much we may safely say of them, That the nearer to God, they nearer to the spiritual nature of God,
if we should go about to define their nature (as Some have done) we should prove our selves ignorant, yea Fools: yet thus much we may safely say of them, That the nearer to God, they nearer to the spiritual nature of God,
God he is a pure spirit, onely form, without any manner of matter; and all the Creatures, the further off from him, the more matter; and the nearer, the less. For example,
God he is a pure Spirit, only from, without any manner of matter; and all the Creatures, the further off from him, the more matter; and the nearer, the less. For Exampl,
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yet to shew that they are further off from matter then man, therefore they have always wings; and Archangels, they being nearer God then Angels, are pictured with bodies cut off by the middle, with wings: but Cherubims, having less matter,
yet to show that they Are further off from matter then man, Therefore they have always wings; and Archangels, they being nearer God then Angels, Are pictured with bodies Cut off by the middle, with wings: but Cherubims, having less matter,
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For the present let this be enough to limit our ranging thoughts in these mysteries. In man, matter prevails above the form because the form is limited and bounded by the matter; that though the form be quick,
For the present let this be enough to limit our ranging thoughts in these Mysteres. In man, matter prevails above the from Because the from is limited and bounded by the matter; that though the from be quick,
from the highest and sweetest Treble, to the lowest BASE of the immovable Earth, they all express and sing aloud aloud and Harmoniously, His praise: It is the main business all Creatures do,
from the highest and Sweetest Triple, to the lowest BASE of the immovable Earth, they all express and sing aloud aloud and Harmoniously, His praise: It is the main business all Creatures do,
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Thus this name of Angels hath all this while detained us from answering our question; Why God is here called an Angel? and likewise in many other places,
Thus this name of Angels hath all this while detained us from answering our question; Why God is Here called an Angel? and likewise in many other places,
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that same is not, nor cannot be but an Angel; for God passeth all understanding, both of Men and Angels; none know what He is, but his own Blessed Self.
that same is not, nor cannot be but an Angel; for God passes all understanding, both of Men and Angels; none know what He is, but his own Blessed Self.
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forasmuch as I hear him, or see him, or can imagine him under any form, or name, or expression, that He was but a Creature, be it never so high an Angel; and if I should fall down and worship Him, I were well worthy of blame (with S. Iohn, who would have fallen down and worshipt that Angel that had shewed him all those things) for it is But our fellow-servant, though it appear in never somuch glory;
forasmuch as I hear him, or see him, or can imagine him under any from, or name, or expression, that He was but a Creature, be it never so high an Angel; and if I should fallen down and worship Him, I were well worthy of blame (with S. John, who would have fallen down and worshipped that Angel that had showed him all those things) for it is But our Fellow servant, though it appear in never So much glory;
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Then praise him in the Sun, and praise him in the Moon, Then praise him in •ll the works of his hands: not praise the Sun, nor the Moon, nor the works of his hands, nor any Creature, but praise Him.
Then praise him in the Sun, and praise him in the Moon, Then praise him in •ll the works of his hands: not praise the Sun, nor the Moon, nor the works of his hands, nor any Creature, but praise Him.
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As suppose there were a Religion that it were lawful to worship the Sun (as I instanced last day) if the worshippers should fall down to a bean of the Sun instead of the Sun, should not he be an Idolater? So he that shall fall down to a beam of the Divinity, as included or represented in any Creature, doth not he sin? But if through that Creature we have recourse onely to him that is in the midst of the bush, in the midst of the Creature: Seeing God to be the existence and being thereof,
As suppose there were a Religion that it were lawful to worship the Sun (as I instanced last day) if the worshippers should fallen down to a bean of the Sun instead of the Sun, should not he be an Idolater? So he that shall fallen down to a beam of the Divinity, as included or represented in any Creature, does not he since? But if through that Creature we have recourse only to him that is in the midst of the bush, in the midst of the Creature: Seeing God to be the existence and being thereof,
and fall down before him, herein I do no more but that which is commanded. If I look through the body of that Creature, which body veils God from me,
and fallen down before him, herein I do no more but that which is commanded. If I look through the body of that Creature, which body veils God from me,
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then will I praise him in the firmament of his power, and in all the work of his hands: Then A Gods name praise him in a tree, praise him in the wind, and in all Creatures;
then will I praise him in the firmament of his power, and in all the work of his hands: Then A God's name praise him in a tree, praise him in the wind, and in all Creatures;
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O thou God, that Fillest and movest every thing, and thou thy self art not moved nor changed; in all things I see thee, who art One, and for ever the same.
Oh thou God, that Fillest and movest every thing, and thou thy self art not moved nor changed; in all things I see thee, who art One, and for ever the same.
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Although you see not the Sun when you behold a beam that comes in at the window, yet if you do but lay your eye in that beam, you shall see the Sun it self:
Although you see not the Sun when you behold a beam that comes in At the window, yet if you do but lay your eye in that beam, you shall see the Sun it self:
so long you see not God, it is but a Creature: but if you let that little spark guide you, That Angel within you, it will bring you to the very face of God:
so long you see not God, it is but a Creature: but if you let that little spark guide you, That Angel within you, it will bring you to the very face of God:
For God is in the Midst of the bush, in the midst of the Creature, yet he is not The burning bush; though he be in the Creature, yet he is not the Creature: So long as he appeared to Moses under any form, he was but an Angel; The Angel of the Lord appeared unto Moses in the midst of a burning bush:
For God is in the Midst of the bush, in the midst of the Creature, yet he is not The burning bush; though he be in the Creature, yet he is not the Creature: So long as he appeared to Moses under any from, he was but an Angel; The Angel of the Lord appeared unto Moses in the midst of a burning bush:
And if Moses had worshipt that burning bush, he had been blamed as well as S. Iohn. But God is Hid, he is Vailed from our sight by Accidents ▪ He is not in the Out-parts, but he is Within.
And if Moses had worshipped that burning bush, he had been blamed as well as S. John. But God is Hid, he is Veiled from our sighed by Accidents ▪ He is not in the Out-parts, but he is Within.
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Beloved, if God would be pleased to unfold these things to you and me, and make us understand them aright, I know, that Then, neither heights nor depths, nor Angels,
beloved, if God would be pleased to unfold these things to you and me, and make us understand them aright, I know, that Then, neither heights nor depths, nor Angels,
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nor Principalities, nor any thing, should ever be able to separate between us and these blessed truhs; nay nothing could hinder us from union with this Our ever Blessed God;
nor Principalities, nor any thing, should ever be able to separate between us and these blessed truhs; nay nothing could hinder us from Union with this Our ever Blessed God;
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When Iacob was to go three or four hundred miles from his Fathers house, He saw a vision in his first nights sleep; and it was a Ladder that reached from heaven to earth, and the Angels of God went up and down ascending and descending on it, and at the top of the Ladder stood God himself:
When Iacob was to go three or four hundred miles from his Father's house, He saw a vision in his First nights sleep; and it was a Ladder that reached from heaven to earth, and the Angels of God went up and down ascending and descending on it, and At the top of the Ladder stood God himself:
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What do you think was the meaning of that Ladder? We deny not the truth of the Story; for let that heart that hath such a thought, consume for ever in endless flames: but let us labour to find out the mind and meaning of God in all his words: God stood at the top of Ladder;
What do you think was the meaning of that Ladder? We deny not the truth of the Story; for let that heart that hath such a Thought, consume for ever in endless flames: but let us labour to find out the mind and meaning of God in all his words: God stood At the top of Ladder;
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And as Thou art in Thy Self, we neither know thy Name; nor thy Sons Name, But the Word became flesh, and dwelt amongst us; Christ Jesus is the Substance and Being of all things, Hee is Hee in whom all Types and visions ended.
And as Thou art in Thy Self, we neither know thy Name; nor thy Sons Name, But the Word became Flesh, and dwelled among us; christ jesus is the Substance and Being of all things, He is He in whom all Types and visions ended.
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but Christ Jesus Hee is the Body of it, Hee is the mark all these words shoot at, Hee is the Truth and Substance of all those Types, Shadows, Metaphors, Allegories, Parables and Paradoxes, Hee is The MARROW in that Bone, and the Kernel in that SHEL.
but christ jesus He is the Body of it, He is the mark all these words shoot At, He is the Truth and Substance of all those Types, Shadows, Metaphors, Allegories, Parables and Paradoxes, He is The MARROW in that Bone, and the Kernel in that SHEL.
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Beloved, we spent much time the last Sabbath, but we could not get from under the cloud, nor espy the bright pillar of light and comfort to discover the meaning of the VISION:
beloved, we spent much time the last Sabbath, but we could not get from under the cloud, nor espy the bright pillar of Light and Comfort to discover the meaning of the VISION:
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but you know I was forced to leave my discourse (as to the Vision it self) Mu••led up in those Sacred and Holy discontents, which yet are like physick;
but you know I was forced to leave my discourse (as to the Vision it self) Mu••led up in those Sacred and Holy discontents, which yet Are like physic;
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For in the bare relation of the vision, what is in it, to comfort Iacob in the condition he was in? And so here, to what purpose was this vision shewed to Moses? what concerned this the business in hand? (as you may conceive) Beloved, He that can find out Gods meaning in these visions, shall find Hidden Manna to nourish him:
For in the bore Relation of the vision, what is in it, to Comfort Iacob in the condition he was in? And so Here, to what purpose was this vision showed to Moses? what concerned this the business in hand? (as you may conceive) beloved, He that can find out God's meaning in these visions, shall find Hidden Manna to nourish him:
and it was a long journey; and Iacob was to go from his Fathers house, where he had been brought up in the knowledge of God, and was to go among Heathen Idolaters:
and it was a long journey; and Iacob was to go from his Father's house, where he had been brought up in the knowledge of God, and was to go among Heathen Idolaters:
These thoughts much perplexing Iacob, at night in the open field, laying his head upon a heap of stones, he fell asleep ▪ & dreamed This Dream; which, whatever it seems to be in the History, In the mind and meaning of God, it was the fittest that could have been revealed to him:
These thoughts much perplexing Iacob, At night in the open field, laying his head upon a heap of stones, he fell asleep ▪ & dreamed This Dream; which, whatever it seems to be in the History, In the mind and meaning of God, it was the Fittest that could have been revealed to him:
Had I been aware God had been with me all this while, and that where ever I go, he is still with me, I would not have been afraid: Now, What shall I fear, Seeing God is with me in all my Iourney, and where ever I am? What need I be careful?
Had I been aware God had been with me all this while, and that where ever I go, he is still with me, I would not have been afraid: Now, What shall I Fear, Seeing God is with me in all my Journey, and where ever I am? What need I be careful?
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God being so near a man, And to see and believe this really, it would make him not afraid, though he were to enter into a Sea of molten lead; who would be afraid,
God being so near a man, And to see and believe this really, it would make him not afraid, though he were to enter into a Sea of melted led; who would be afraid,
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and he knows all my wants: (And what hath Iacob lost now? He hath forsaken father and mother, and house and home; he hath bidden them all Farewel, and now he hath [ God ] instead of All ) who I am sure will suffer me to want nothing,
and he knows all my Wants: (And what hath Iacob lost now? He hath forsaken father and mother, and house and home; he hath bidden them all Farewell, and now he hath [ God ] instead of All) who I am sure will suffer me to want nothing,
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and He was but a Shepherd, such a one as was An abomination to the Egyptians, Gen. 46. 34. And besides, He was an Exile, a banished man out of Egypt: for he was fain to fly thence for killing a man;
and He was but a Shepherd, such a one as was an abomination to the egyptians, Gen. 46. 34. And beside, He was an Exile, a banished man out of Egypt: for he was fain to fly thence for killing a man;
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no marvel he asks, Who am I that I should do this thing? Who would have thought it possible for Him, To have brought it to pass? The thing was of such admiration,
no marvel he asks, Who am I that I should do this thing? Who would have Thought it possible for Him, To have brought it to pass? The thing was of such admiration,
Not that the Bush Burned: for oftentimes Trees, in a violent wind, standing close together, have been known by rubbing and rushing together to fall on fire, and by many other occasions:
Not that the Bush Burned: for oftentimes Trees, in a violent wind, standing close together, have been known by rubbing and rushing together to fallen on fire, and by many other occasions:
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'Tis true, the Egyptians had ten miracles, and the Israelites Three, and here Moses but One: but This One Miracle had such strength in it, that it perswaded Moses, The work was possible.
It's true, the egyptians had ten Miracles, and the Israelites Three, and Here Moses but One: but This One Miracle had such strength in it, that it persuaded Moses, The work was possible.
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nay, indeed I may say, Fire, it burns every thing, and consumes Nothing; for fire doth but separate every thing to its own Element; Air to Air, Fire to Fire Earth to Earth, and Water to Water: Fire makes a change, but there is nothing lost:
nay, indeed I may say, Fire, it burns every thing, and consumes Nothing; for fire does but separate every thing to its own Element; Air to Air, Fire to Fire Earth to Earth, and Water to Water: Fire makes a change, but there is nothing lost:
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And so thousands of thousands of millions of ceatures have been, and are daily Made of the same Elements, and having continued their Creators pleasure, they must dissolve & return whence they came,
And so thousands of thousands of millions of ceatures have been, and Are daily Made of the same Elements, and having continued their Creators pleasure, they must dissolve & return whence they Come,
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You know wax is Altered and changed to any form; and change it as often as ye will, The Seal, the Form you last gave it, that stands, till you destroy it, and give it another:
You know wax is Altered and changed to any from; and change it as often as you will, The Seal, the From you last gave it, that Stands, till you destroy it, and give it Another:
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So doth Jesus Christ, of one and the same Elements, doth he make and unmake and remake daily, new forms, and new impressions: and that impression it last had, That stands, Till he cause it to Return, till he unmake it, and new make it again:
So does jesus christ, of one and the same Elements, does he make and unmake and remake daily, new forms, and new impressions: and that impression it last had, That Stands, Till he cause it to Return, till he unmake it, and new make it again:
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as he doth continually, having raised thereout, such infinite millions of thousands of men, beasts, trees, &c. and is still in changing and making them New, and Unmaking them again;
as he does continually, having raised thereout, such infinite millions of thousands of men, beasts, trees, etc. and is still in changing and making them New, and Unmaking them again;
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there is no house, no wall, no stone, no man, no Angel, no Arch-angel, no Cherubim, no Seraphim, but is still in motion, it is still changing: Onely Thou, O Lord God, Blessed for ever, Thou alterest not,
there is no house, no wall, no stone, no man, no Angel, no Archangel, no Cherubin, no Seraphim, but is still in motion, it is still changing: Only Thou, Oh Lord God, Blessed for ever, Thou alterest not,
And if I be So Present, In every thing, and with every thing, what needest thou to fear? what needest thou to fear thine own inability? what needest thou to fear Pharaohs hard-heartedness? what needest thou to fear, the Peoples believing and obeying thee? If I be with thee, and with them, what needest thou doubt of any thing? though thou seest things cross and thwart, and contradict one another,
And if I be So Present, In every thing, and with every thing, what Needest thou to Fear? what Needest thou to Fear thine own inability? what Needest thou to Fear Pharaohs hardheartedness? what Needest thou to Fear, the Peoples believing and obeying thee? If I be with thee, and with them, what Needest thou doubt of any thing? though thou See things cross and thwart, and contradict one Another,
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and to me, all things work harmoniously: though to thee cross and contradictory, yet all effect and bring about my Ends: they can do nothing, but what is agreeable to my will;
and to me, all things work harmoniously: though to thee cross and contradictory, yet all Effect and bring about my Ends: they can do nothing, but what is agreeable to my will;
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and if it do, yet it is to better its condition; though for the present it may hurt, and wound, and make it smart, yet it is not to Hurt it, but for its greater good:
and if it do, yet it is to better its condition; though for the present it may hurt, and wound, and make it smart, yet it is not to Hurt it, but for its greater good:
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And if we did but see that He is the cause of all Wars and Tumults; and that He stirs up their spirits (for what End, is best known to himself) and thought we see such varieties and changes in the world,
And if we did but see that He is the cause of all Wars and Tumults; and that He stirs up their spirits (for what End, is best known to himself) and Thought we see such varieties and changes in the world,
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even all changes, and oppositions, and contentions, and clashings in the world, all in him Coincide; That is, all things to him are in agreement, in an Harmony and work to his Almighty praise, to the Highest to the utmost that can be.
even all changes, and oppositions, and contentions, and clashings in the world, all in him Coincide; That is, all things to him Are in agreement, in an Harmony and work to his Almighty praise, to the Highest to the utmost that can be.
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These men, they go on, in an holy Serenity and Tranquillity of minde, knowing there shall not an hair of their head perish without their Fathers pleasure and ordering, Beholding his wisdom, and power, and goodness in all things, in all turnings and tumblings, and overturnings, Having Cast all their care upon him:
These men, they go on, in an holy Serenity and Tranquillity of mind, knowing there shall not an hair of their head perish without their Father's pleasure and ordering, Beholding his Wisdom, and power, and Goodness in all things, in all turnings and tumblings, and overturnings, Having Cast all their care upon him:
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But others not being able to Hear or Bear these things, being not yet come to be, either Fathers or Yong-men in Christ, living still in the Letter, and in Shadows: whom indeed these fathers in Christ pity and pray for, and their Bowels yern for them,
But Others not being able to Hear or Bear these things, being not yet come to be, either Father's or Young men in christ, living still in the letter, and in Shadows: whom indeed these Father's in christ pity and pray for, and their Bowels yern for them,
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but that they may gain some: for some are like the Egyptians here spoken of, that not all the precepts or examples, nor all the Plagues in the world will convince them;
but that they may gain Some: for Some Are like the egyptians Here spoken of, that not all the Precepts or Examples, nor all the Plagues in the world will convince them;
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But they think that there is one Spirit in the English, and another in the French, another in the Spaniard, and another in the Dutch, another in the Turks; one in Europe, another in Asia, another in Affrica, and another in America: but be assured,
But they think that there is one Spirit in the English, and Another in the French, Another in the Spaniard, and Another in the Dutch, Another in the Turks; one in Europe, Another in Asia, Another in Africa, and Another in America: but be assured,
And though there are divers and contrary operations, yet all is by the same Spirit, it is God that worketh all in all: and though they be never so far asunder,
And though there Are diverse and contrary operations, yet all is by the same Spirit, it is God that works all in all: and though they be never so Far asunder,
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He takes care (whatever thou thinkest) that the Higher Members, and more Exalted and Impowred, shall not oppress the lower (no further then he in his wisdom thinks meet) He it is, that lets one man finde favour in this mans eyes, and another not:
He Takes care (whatever thou Thinkest) that the Higher Members, and more Exalted and Empowered, shall not oppress the lower (no further then he in his Wisdom thinks meet) He it is, that lets one man find favour in this men eyes, and Another not:
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Such a man, O it were well, if he were Removed: Oh! he doth a great deal of hurt: Oh! let him be cut off: Oh! Beloved, know, God Almighty is a God of Infinite wisdom; and art thou wiser then he? must it needs be as thou conceivest? no, no, you are deceived; submit your judgements to him;
Such a man, Oh it were well, if he were Removed: Oh! he does a great deal of hurt: Oh! let him be Cut off: Oh! beloved, know, God Almighty is a God of Infinite Wisdom; and art thou Wiser then he? must it needs be as thou conceivest? no, no, you Are deceived; submit your Judgments to him;
and do not once dare to oppose that Infinite, Infinite Wisdom of God, in comparison of whose wisdom, all the wisdom of all men and Angels put together is but folly before him.
and do not once Dare to oppose that Infinite, Infinite Wisdom of God, in comparison of whose Wisdom, all the Wisdom of all men and Angels put together is but folly before him.
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What is it to him, that Moses saw the vision? That is gone and past: But, dost thou see what Moses saw? Dost thou see all acted, altered and changed by him? Dost thou see Him alone doing all? That it is He that Vn-makes and New-makes? That it is He that makes men yong, and makes men Old? That it is He, that bringeth to the grave, and turneth man to destruction, and saith, at his pleasure, return again ye sons of men? That it is He that maketh and formeth man,
What is it to him, that Moses saw the vision? That is gone and past: But, dost thou see what Moses saw? Dost thou see all acted, altered and changed by him? Dost thou see Him alone doing all? That it is He that Unmakes and New-makes? That it is He that makes men young, and makes men Old? That it is He, that brings to the grave, and turns man to destruction, and Says, At his pleasure, return again you Sons of men? That it is He that makes and formeth man,
and all Creatures, and bringeth them back again to their first principles; and thereof Creates, Raiseth and re-makes new Creatures? Dost thou Thus see, That the whole Universe is but a Body, acted and guided by one soul, by one spirit? And that it is nothing else but a Carcase moved and led up and down by one spirit? And that He is the substance of all and of every Creature;
and all Creatures, and brings them back again to their First principles; and thereof Creates, Raiseth and Remakes new Creatures? Dost thou Thus see, That the Whole Universe is but a Body, acted and guided by one soul, by one Spirit? And that it is nothing Else but a Carcase moved and led up and down by one Spirit? And that He is the substance of all and of every Creature;
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the meanest, the smallest, the vilest, as well as of the most glorious? Dost thou see HIM in the midst of all this changing and tumbling up and down? That it is He, that destroys and preserves all things;
the Meanest, the Smallest, the Vilest, as well as of the most glorious? Dost thou see HIM in the midst of all this changing and tumbling up and down? That it is He, that Destroys and preserves all things;
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Unmakes & Re-makes as the Potter doth, and yet, the clay is the same, but that it is he which is still producing new forms? Dost thou see that it is He that doth all these things? that it is He that preserves all,
Unmakes & Remakes as the Potter does, and yet, the clay is the same, but that it is he which is still producing new forms? Dost thou see that it is He that does all these things? that it is He that preserves all,
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For did not he Preserve all entire in themselves, every element in its Property and Nature, and keep them within their own bounds, (which is His Excelling glory ) they would presently devour and Overcome one another.
For did not he Preserve all entire in themselves, every element in its Property and Nature, and keep them within their own bounds, (which is His Excelling glory) they would presently devour and Overcome one Another.
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but to please themselves, and fulfil their own wills, and not mine; yet I have them so in my hand, that they shall all in the end serve to my praise & glory;
but to please themselves, and fulfil their own wills, and not mine; yet I have them so in my hand, that they shall all in the end serve to my praise & glory;
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The Sword never awakes Till he say, awake O sword: And tis said of our Saviour, That he came to bring peace unto men, Luk. 2. 14. Peace on earth, and good will towards men:
The Sword never awakes Till he say, awake Oh sword: And this said of our Saviour, That he Come to bring peace unto men, Luk. 2. 14. Peace on earth, and good will towards men:
and the daughter in Law against her mother in Law ▪ &c. what strange contradictions are here? What flesh and blood can reconcile these Scriptures? yet both very true.
and the daughter in Law against her mother in Law ▪ etc. what strange contradictions Are Here? What Flesh and blood can reconcile these Scriptures? yet both very true.
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So, That Divine Fire Jesus Christ, will never leave purifying and cleansing His people, till he bring them to be Purer and Purer, Finer and Finer, till they be all made pure, As himself is pure:
So, That Divine Fire jesus christ, will never leave purifying and cleansing His people, till he bring them to be Purer and Purer, Finer and Finer, till they be all made pure, As himself is pure:
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He who is called often [ Fire ] in Scripture, as Mar. 9. 49. He will purifie the impure from the pure, the dross from the gold; The light of Israel shall be for a fire,
He who is called often [ Fire ] in Scripture, as Mar. 9. 49. He will purify the impure from the pure, the dross from the gold; The Light of Israel shall be for a fire,
All wickedness shall be before him like the Thorns of a forrest before the fire, and shall not be able to stand before Him; It shall All, be burnt up, and nothing remain thereof:
All wickedness shall be before him like the Thorns of a forest before the fire, and shall not be able to stand before Him; It shall All, be burned up, and nothing remain thereof:
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Wickedness, nor any impurity, shall not be able to stand before this consuming fire; no more then thorns and stubble before devouring fire: but by degrees he will purifie us throughout, in bodies, souls and spirits: All the works of man (as of man) shall be burnt up, and he shall suffer loss,
Wickedness, nor any impurity, shall not be able to stand before this consuming fire; no more then thorns and stubble before devouring fire: but by Degrees he will purify us throughout, in bodies, Souls and spirits: All the works of man (as of man) shall be burned up, and he shall suffer loss,
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To strangle the Malechildren of the Israelites in the birth, Exod. 1. 18. But, let this Fire have its Perfect work; as the Apostle Iames saith of Patience; Expand ▪ and give up your selves to Him: Let him work his will in you, give him leave to burn up your dross, That you may be brought nearer and nearer to him,
To strangle the Malechildren of the Israelites in the birth, Exod 1. 18. But, let this Fire have its Perfect work; as the Apostle James Says of Patience; Expand ▪ and give up your selves to Him: Let him work his will in you, give him leave to burn up your dross, That you may be brought nearer and nearer to him,
And let us continually Magnifie the infinite goodness of Almighty God, who of his Meer mercy will so far Humble himself, to sit as a refiner over his work,
And let us continually Magnify the infinite Goodness of Almighty God, who of his Mere mercy will so Far Humble himself, to fit as a refiner over his work,
and never ceaseth, but is always Purifying, Clarifying and Refining, from one degree of purity to another, till we come to be like unto his own Dear Son Jesus Christ;
and never ceases, but is always Purifying, Clarifying and Refining, from one degree of purity to Another, till we come to be like unto his own Dear Son jesus christ;
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and that all our chaff may be removed, till we become pure wheat, and fit to be gathered into our Lords Garner: Even till we be Clarified, Rarified and Glorified: even like unto the Precious and Glorious body of Jesus Christ himself, who is blessed for ever and ever. Amen.
and that all our chaff may be removed, till we become pure wheat, and fit to be gathered into our lords Garner: Even till we be Clarified, Rarified and Glorified: even like unto the Precious and Glorious body of jesus christ himself, who is blessed for ever and ever. Amen.
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