The almost Christian discovered, in some sermons on Acts 26, 28 with a blow at profaneness / by the R.R. Ezekiel Hopkins, late Lord Bishop of London-Derry ; to which is added the upright Christian discovered, gathered out of the judicious treatises of William Bates, D.D.
IN this Chapter we have St. Paul in his Fetters pleading before that Honourable Sessions of Festus and Agrippa; his Plea we have largely set down from the 1st. to the 24th.
IN this Chapter we have Saint Paul in his Fetters pleading before that Honourable Sessions of Festus and Agrippa; his Plea we have largely Set down from the 1st. to the 24th.
Festus and Agrippa they we• both of them Unbelievers, the one an 〈 ◊ 〉 believing Heathen, the other an unbeli•ving Jew, and thus they both continue yet St. Paul 's Speech works very different• upon them. In the 24th. Verse you hav• Festus raving;
Festus and Agrippa they we• both of them Unbelievers, the one an 〈 ◊ 〉 believing Heathen, the other an unbeli•ving Jew, and thus they both continue yet Saint Paul is Speech works very different• upon them. In the 24th. Verse you hav• Festus raving;
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Thy Thoughts of Vision and an Apparition, of a Man dea•• and buried, lying safe under ground that he should rise again and appear fro• Heaven to thee, being the Saviour of t• World, is a meer Fancy, proceeding fro• a strong Phrenzy: Thus he scoffs an• raves.
Thy Thoughts of Vision and an Apparition, of a Man dea•• and buried, lying safe under ground that he should rise again and appear fro• Heaven to thee, being the Saviour of t• World, is a mere Fancy, proceeding fro• a strong Frenzy: Thus he scoffs an• raves.
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But this very Sermon which see•ed Madness and an idle Tale to unbeliving Festus, carries a strong Convicti• in it to Agrippa, who was an Unbeliev• too;
But this very Sermon which see•ed Madness and an idle Tale to unbelieving Festus, carries a strong Convicti• in it to Agrippa, who was an Unbeliev• too;
And is it not so even among us? Are there not many who may come to the Ordinances in a natural and sinful Estate and Condition, the same Word of God is cast among them all;
And is it not so even among us? are there not many who may come to the Ordinances in a natural and sinful Estate and Condition, the same Word of God is cast among them all;
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yea, but what is the Success? The Sword of the Spirit when it is brandished amongst a great Croud of Consciences, it is not likely that it should miss all, and strike none of them;
yea, but what is the Success? The Sword of the Spirit when it is brandished among a great Crowd of Consciences, it is not likely that it should miss all, and strike none of them;
one perhaps goes away slighting and contemning; another goes away scoffing and railing against it; and another half-persuaded by it to become a Christian, to be almost a Christian.
one perhaps Goes away slighting and contemning; Another Goes away scoffing and railing against it; and Another half-persuaded by it to become a Christian, to be almost a Christian.
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It is indeed a wonder among such diversity of Operations that the Word hath upon the Souls and Consciences of Men, it could be possible that such a multitude should go away without any saving Operation by it;
It is indeed a wonder among such diversity of Operations that the Word hath upon the Souls and Consciences of Men, it could be possible that such a multitude should go away without any Saving Operation by it;
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some blinded and hardened, some terrified, some stupified; •e exasperated and inraged; some convinced and half-persuaded, and such are those that we now speak of:
Some blinded and hardened, Some terrified, Some Stupified; •e exasperated and enraged; Some convinced and half-persuaded, and such Are those that we now speak of:
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who have entertained approving and admiring Thoughts concerning the ways of Holiness, who have taken up some resolutions of doing better, and of being better;
who have entertained approving and admiring Thoughts Concerning the ways of Holiness, who have taken up Some resolutions of doing better, and of being better;
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Only the Word translated Almost thou persuadest me, &c. if accurately rendered according to the Original, it is a little thou persuadest me, &c. So in the Reply St. Paul makes with a holy kind of Gallantry in the ensuing Verse you find there it is opposed to much, which we render altogether; but the Grammatical Construction is, Would to God they were both all and in much such as I am except these Bonds.
Only the Word translated Almost thou persuadest me, etc. if accurately rendered according to the Original, it is a little thou persuadest me, etc. So in the Reply Saint Paul makes with a holy kind of Gallantry in the ensuing Verse you find there it is opposed to much, which we render altogether; but the Grammatical Construction is, Would to God they were both all and in much such as I am except these Bonds.
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There must be Profession, Faith, Obedience, Self-denial, Patience, Humility, outward Preparation and inward Graces, outward Imbellishments and inward Ornaments,
There must be Profession, Faith, obedience, Self-denial, Patience, Humility, outward Preparation and inward Graces, outward Embellishments and inward Ornament,
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There are many that are persuaded to be Christians in Name and Profession, to be Christians in outward participation of Ordinances and Communion with Saints and the like;
There Are many that Are persuaded to be Christians in Name and Profession, to be Christians in outward participation of Ordinances and Communion with Saints and the like;
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He, who was expert in all the Customs that were among the Jews, ver. 3. could not be ignorant of what the Apostle affirms, ver. 22, 23. This that Moses and the Prophets foretold that Christ should suffer and be raised from the dead,
He, who was expert in all the Customs that were among the jews, ver. 3. could not be ignorant of what the Apostle affirms, ver. 22, 23. This that Moses and the prophets foretold that christ should suffer and be raised from the dead,
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The result of all is this, That he was but almost persuaded, not fully persuaded of the Truth of what St. Paul speaks concerning Christ, concerning himself, and concerning Christians;
The result of all is this, That he was but almost persuaded, not Fully persuaded of the Truth of what Saint Paul speaks Concerning christ, Concerning himself, and Concerning Christians;
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Secondly, For an inward and cordial embracing of Jesus Christ, thus professed, as it stands opposed, either to the Prophaneness or Hypocrisie of carnal Gospellers.
Secondly, For an inward and cordial embracing of jesus christ, thus professed, as it Stands opposed, either to the Profaneness or Hypocrisy of carnal Evangelists.
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Nay, it was seldom seen that in those Primitive Times, wherein no carnal Respect or outward Advantage could commend the Gospel to the Interests of Men.
Nay, it was seldom seen that in those Primitive Times, wherein no carnal Respect or outward Advantage could commend the Gospel to the Interests of Men.
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Few there were that would take up Religion, even upon this Condition, to lay down their Lives for Christ, who yet through their own Profaneness or Hypocrisie, were to receive no Benefit from the Death of Christ.
Few there were that would take up Religion, even upon this Condition, to lay down their Lives for christ, who yet through their own Profaneness or Hypocrisy, were to receive no Benefit from the Death of christ.
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But now when the Name of Christ is so much courted, when the denying of Christ would be repaid with the same punishment, that formerly the owning of Christ underwent, you need not so much persuasion to take upon you the outward Profession of Christianity.
But now when the Name of christ is so much courted, when the denying of christ would be repaid with the same punishment, that formerly the owning of christ underwent, you need not so much persuasion to take upon you the outward Profession of Christianity.
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Now in the Prosecution of this Point, I shall enquire into these following Particulars in this Method. 1. What Progress Men may make towards Christianity,
Now in the Prosecution of this Point, I shall inquire into these following Particulars in this Method. 1. What Progress Men may make towards Christianity,
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and when they are almost Christians, what keeps them from being such altogether? 4. To shew you the folly and misery of those who proceed thus far only,
and when they Are almost Christians, what keeps them from being such altogether? 4. To show you the folly and misery of those who proceed thus Far only,
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then one of these two gross Absurdities must needs follow, either. 1. that there are still left holy Habits and Principles in the Will, which were never lost by the Fall of Man:
then one of these two gross Absurdities must needs follow, either. 1. that there Are still left holy Habits and Principles in the Will, which were never lost by the Fallen of Man:
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and to affirm that a Man in a state of Nature hath true Grace inherent in him, whereby he is able to convert and regenerate himself, is double non-sence and a flat contradiction;
and to affirm that a Man in a state of Nature hath true Grace inherent in him, whereby he is able to convert and regenerate himself, is double nonsense and a flat contradiction;
Secondly, A Will totally corrupted, cannot make an holy Man, cannot produce Grace, nor make a Man holy, Grace is beyond and above its Sphere, all the motions of the Will in its fallen Estate, what through defect of a right Principle from whence they flow,
Secondly, A Will totally corrupted, cannot make an holy Man, cannot produce Grace, nor make a Man holy, Grace is beyond and above its Sphere, all the motions of the Will in its fallen Estate, what through defect of a right Principle from whence they flow,
Now it were a strange kind of Production, if fleshly could beget spiritual; nor would it any longer hold true what our Saviour saith in John 3.35. That which is born of the flesh, is flesh:
Now it were a strange kind of Production, if fleshly could beget spiritual; nor would it any longer hold true what our Saviour Says in John 3.35. That which is born of the Flesh, is Flesh:
For though it be not in it self singly necessary that such previous dispositions should be wrought in the Soul before the implantation of divine Grace;
For though it be not in it self singly necessary that such previous dispositions should be wrought in the Soul before the implantation of divine Grace;
since such a Subject as the Soul is in respect of Grace, doth not, as the Schoolmen determine, require its previous dispositions for the production of its Form;
since such a Subject as the Soul is in respect of Grace, does not, as the Schoolmen determine, require its previous dispositions for the production of its From;
2. Another thing premised is this, That what through wilful sloth and wretched negligence, no unregenerate Man doth make so great a progress towards Grace as he is able and can possibly do.
2. another thing premised is this, That what through wilful sloth and wretched negligence, no unregenerate Man does make so great a progress towards Grace as he is able and can possibly do.
When they find difficulty in opposing Temptation, in crucifying their Lusts, in performing of Duties, in denying their sinful Delights and Pleasures, having nothing supernatural within them to naturalize and facilitate these things,
When they find difficulty in opposing Temptation, in crucifying their Lustiest, in performing of Duties, in denying their sinful Delights and Pleasures, having nothing supernatural within them to naturalize and facilitate these things,
I say if a wicked unregenerate Man did but as much as he is able by the power of Nature to do, without the special Assistance of the Holy Ghost, they would not fall so far short of Grace as they do.
I say if a wicked unregenerate Man did but as much as he is able by the power of Nature to do, without the special Assistance of the Holy Ghost, they would not fallen so Far short of Grace as they do.
God usually bestows true and saving Grace upon those who do rightly, and to their utmost, improve their natural power and ability for their acquiring of it.
God usually bestows true and Saving Grace upon those who do rightly, and to their utmost, improve their natural power and ability for their acquiring of it.
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Let them but labour to improve their natural ability to the utmost strain and pitch that their own capacity can elevate, God will (according to his usual method and wonted Goodness) come in by supernatural Grace,
Let them but labour to improve their natural ability to the utmost strain and pitch that their own capacity can elevate, God will (according to his usual method and wonted goodness) come in by supernatural Grace,
and did they, yet they could not efficiently work Grace in themselves, but nevertheless they would be disposed and prepared for the receipt of Grace, which God upon such preparations would undoubtedly bestow upon them.
and did they, yet they could not efficiently work Grace in themselves, but nevertheless they would be disposed and prepared for the receipt of Grace, which God upon such preparations would undoubtedly bestow upon them.
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For although he be not obliged to give it them, yet usually he is wont to work it in them meerly through his own natural Goodness, free Grace and Mercy to them, pitying the weakness of their lapsed and fallen Nature.
For although he be not obliged to give it them, yet usually he is wont to work it in them merely through his own natural goodness, free Grace and Mercy to them, pitying the weakness of their lapsed and fallen Nature.
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and yet fall short of Grace; for that can never be instanced in any; yet the sad and wretched Apostacy of those who have been eminent Professors, shining, yea,
and yet fallen short of Grace; for that can never be instanced in any; yet the sad and wretched Apostasy of those who have been eminent Professors, shining, yea,
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so that we may say of such Men, they were not far from the Kingdom of God, not far from Grace, not far from Heaven, climbing up almost thither, within view and ken of it, having one foot,
so that we may say of such Men, they were not Far from the Kingdom of God, not Far from Grace, not Far from Heaven, climbing up almost thither, within view and ken of it, having one foot,
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It is with such Men as it is with the Vapours that are drawn up into the Air, they shine with the same Light, with the same apparent Magnitude as the fixed Stars themselves do,
It is with such Men as it is with the Vapours that Are drawn up into the Air, they shine with the same Light, with the same apparent Magnitude as the fixed Stars themselves do,
and fall into a filthy Jelly, thicker and more loathsome Substance than when they were first exhaled, we then conclude that all that Elevation of those false and blazing Lights, was vastly short of that Heaven in which they seemed sometime to be fixed.
and fallen into a filthy Jelly, thicker and more loathsome Substance than when they were First exhaled, we then conclude that all that Elevation of those false and blazing Lights, was vastly short of that Heaven in which they seemed sometime to be fixed.
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Indeed every unregenerate Man, when he winds up himself to the highest pitch and strain, he may be said to be far from the Kingdom of God, in respect of his total deprivation of Grace;
Indeed every unregenerate Man, when he winds up himself to the highest pitch and strain, he may be said to be Far from the Kingdom of God, in respect of his total deprivation of Grace;
Secondly, He may have that which very much resembles and counterfeits Grace, so that as to outward appearance there is but very little Dissimilitude discernable between them.
Secondly, He may have that which very much resembles and counterfeits Grace, so that as to outward appearance there is but very little Dissimilitude discernible between them.
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Thirdly, He may be said not to be far from Grace, because (as I told you before) in the ordinary Works of the Spirit upon his Soul, he may have those preparations and dispositions laid in them, which usually are previous and antecedent to Grace,
Thirdly, He may be said not to be Far from Grace, Because (as I told you before) in the ordinary Works of the Spirit upon his Soul, he may have those preparations and dispositions laid in them, which usually Are previous and antecedent to Grace,
Grace indeed hath such a kind of dependance upon that which is natural; and that dependance is not so much of Causalty, as of Order and Consequence, which though it be not necessary,
Grace indeed hath such a kind of dependence upon that which is natural; and that dependence is not so much of Causality, as of Order and Consequence, which though it be not necessary,
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As we have seen in the general, so now let us consider in particular what Progress a natural Man may make towards Grace; and that I shall do, by considering the several steps and degrees by which they may arise up to a great height and glory of outward Profession:
As we have seen in the general, so now let us Consider in particular what Progress a natural Man may make towards Grace; and that I shall do, by considering the several steps and Degrees by which they may arise up to a great height and glory of outward Profession:
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And this we cannot better do, than by shewing, 1. What Grace is. 2. What resemblance that which is wrought by a meer carnal Man may carry in it like true Grace;
And this we cannot better doe, than by showing, 1. What Grace is. 2. What resemblance that which is wrought by a mere carnal Man may carry in it like true Grace;
It is a supernatural Habit immediately infused into the Soul by the Holy Ghost, residing in every Power and Faculty of the Soul as a Principle of holy and spiritual Operation.
It is a supernatural Habit immediately infused into the Soul by the Holy Ghost, residing in every Power and Faculty of the Soul as a Principle of holy and spiritual Operation.
And there is a five-fold change wrought by it. 1. Upon the Judgment, or the direct Ʋnderstanding, by informing and enlightening it. 2. Upon the Conscience in the reflex Understanding, by awakening and pacifying it. 3. Upon the Affections, by spiritualizing them. 4. Upon the Will, by converting it. 5. Upon the Life and Conversation, by reforming it.
And there is a fivefold change wrought by it. 1. Upon the Judgement, or the Direct Ʋnderstanding, by informing and enlightening it. 2. Upon the Conscience in the reflex Understanding, by awakening and pacifying it. 3. Upon the Affections, by spiritualizing them. 4. Upon the Will, by converting it. 5. Upon the Life and Conversation, by reforming it.
First, As for his Mind or Ʋnderstanding, he may be irradiated with a clear and sparkling knowledge of divine and spiritual Objects, when yet the Soul is not truly converted to God.
First, As for his Mind or Ʋnderstanding, he may be irradiated with a clear and sparkling knowledge of divine and spiritual Objects, when yet the Soul is not truly converted to God.
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So likewise in this new Creation, the first work of the Spirit of God is to shed abroad his heavenly Light it the Ʋnderstanding; and therefore we have this first in order, in that Commission which our Saviour Jesus Christ gives to St. Paul, Acts 26.18. He sent him to the Gentiles, to open their eyes, and to turn then from darkness to light;
So likewise in this new Creation, the First work of the Spirit of God is to shed abroad his heavenly Light it the Ʋnderstanding; and Therefore we have this First in order, in that Commission which our Saviour jesus christ gives to Saint Paul, Acts 26.18. He sent him to the Gentiles, to open their eyes, and to turn then from darkness to Light;
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But yet notwithstanding, there is an Illumination about spiritual Things, which may gil• and beautifie the Understanding of a natural Man, who like a Toad may be full of Poison,
But yet notwithstanding, there is an Illumination about spiritual Things, which may gil• and beautify the Understanding of a natural Man, who like a Toad may be full of Poison,
and of the suitableness of Christ to his Soul, of the Freeness of God's Love, of the Riches of his Grace, of the Readiness of his Heart to receive them;
and of the suitableness of christ to his Soul, of the Freeness of God's Love, of the Riches of his Grace, of the Readiness of his Heart to receive them;
it is but a barren Light, and only serves to paint his Understanding, and hath no influence on it to make the Soul grow in Grace, and bring forth the Fruits of Holiness, to the Praise of God.
it is but a barren Light, and only serves to paint his Understanding, and hath no influence on it to make the Soul grow in Grace, and bring forth the Fruits of Holiness, to the Praise of God.
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We all, as in a Glass, behold the Glory of the Lord, and are changed into the same Image, &c. If a Beam of the Sun falls upon a Looking-Glass, it not only makes it glitter with a glorious Light,
We all, as in a Glass, behold the Glory of the Lord, and Are changed into the same Image, etc. If a Beam of the Sun falls upon a Looking-Glass, it not only makes it glitter with a glorious Light,
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So every sight that a true Christian hath of the Sun of Righteousness, will make as it were another Sun in his Soul. But now the Illumination of wicked Men doth only enlighten, not change them;
So every sighed that a true Christian hath of the Sun of Righteousness, will make as it were Another Sun in his Soul. But now the Illumination of wicked Men does only enlighten, not change them;
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And usually we perceive that where the Light of Knowledge shines into a wicked Heart, it doth but tann and make the Person more black and swarthy, more sinful than before:
And usually we perceive that where the Light of Knowledge shines into a wicked Heart, it does but tann and make the Person more black and swarthy, more sinful than before:
Secondly, As for the Reflex Ʋnderstanding of the Conscience. Neither yet the Peace nor the Trouble of Conscience, is such an Attainment to which a natural Mar cannot reach.
Secondly, As for the Reflex Ʋnderstanding of the Conscience. Neither yet the Peace nor the Trouble of Conscience, is such an Attainment to which a natural Mar cannot reach.
tho I walk in the Imagination of mine Heart, &c. Now this Peace is founded only upon bold and confident Persuasions of God's infinite Mercy, and gracious Disposition;
though I walk in the Imagination of mine Heart, etc. Now this Peace is founded only upon bold and confident Persuasions of God's infinite Mercy, and gracious Disposition;
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Thus as Mad-men often fansie themselves Kings or some great Personage, when indeed they are but wretched and miserable Spectacles, so do these spiritual Mad-men;
Thus as Madmen often fancy themselves Kings or Some great Personage, when indeed they Are but wretched and miserable Spectacles, so do these spiritual Madmen;
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Indeed Men by enormous and flagitious Crimes have so wounded and wasted their Consciences, that now they retain not strength enough to accuse, molest, and trouble them;
Indeed Men by enormous and flagitious Crimes have so wounded and wasted their Consciences, that now they retain not strength enough to accuse, molest, and trouble them;
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A dull and a lethargick Conscience that hath long lain under the customary Commission of gross Sins, may at length, by strong Convictions, be startled and awakened to a sense of Sin,
A dull and a lethargic Conscience that hath long lain under the customary Commission of gross Sins, may At length, by strong Convictions, be startled and awakened to a sense of since,
God may (even in this Life) kindle in their Breasts some Sparks of the unquenchable Fire, and may give them some fore-tasts of that Cup of Trembling that they must for ever drink of.
God may (even in this Life) kindle in their Breasts Some Sparks of the unquenchable Fire, and may give them Some foretastes of that Cup of Trembling that they must for ever drink of.
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These Regrets of Conscience may proceed from a preparatory work of Conviction, which because of Men's wilful deserting them, often vanish away without any saving effect;
These Regrets of Conscience may proceed from a preparatory work of Conviction, which Because of Men's wilful deserting them, often vanish away without any Saving Effect;
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and fall as far short of true Grace, as the Region of the Air where Storms and Tempests, Thunderings and Lightnings are ingendered, falls short of the Heaven of the Blessed,
and fallen as Far short of true Grace, as the Region of the Air where Storms and Tempests, Thunderings and Lightnings Are engendered, falls short of the Heaven of the Blessed,
so this never dying Worm, that must ever sting them, oftentimes in this life, is bred out of a rotten and corrupted Conscience, the Conscience therefore may be defiled, when it is not seared;
so this never dying Worm, that must ever sting them, oftentimes in this life, is bred out of a rotten and corrupted Conscience, the Conscience Therefore may be defiled, when it is not seared;
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a filthy puddle may be stirred as well as a clear running stream, the Conscience may work terrors and horrors, where the Spirit of God never wrought true saving Grace.
a filthy puddle may be stirred as well as a clear running stream, the Conscience may work terrors and horrors, where the Spirit of God never wrought true Saving Grace.
Thirdly, As to the Affections: There may be Affections and sweet Motions of the Heart, which are oftentimes relyed on us certain evidences of true Grace;
Thirdly, As to the Affections: There may be Affections and sweet Motions of the Heart, which Are oftentimes relied on us certain evidences of true Grace;
yet also may be in a carnal and natural Man, Mat. 13.20. Some received the word with joy, &c. So John. 5. Christ tells the Jews, they did for a season rejoyce in the Doctrine and Preaching of John the Baptist.
yet also may be in a carnal and natural Man, Mathew 13.20. some received the word with joy, etc. So John. 5. christ tells the jews, they did for a season rejoice in the Doctrine and Preaching of John the Baptist.
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why soon after conversion the new Converts affections are drawn forth more strongly in the ways of God, more than afterwards when they grow settled and stable Christians;
why soon After conversion the new Converts affections Are drawn forth more strongly in the ways of God, more than afterwards when they grow settled and stable Christians;
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the reason is, because of the very novelty of that course and way they have now entered into, which affects them with delight, besides the real desirableness which is in those ways themselves;
the reason is, Because of the very novelty of that course and Way they have now entered into, which affects them with delight, beside the real desirableness which is in those ways themselves;
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they may sometimes have their judgments pleased, with the Learning shewn in a Sermon, and their affections excited by the Oratory, and powerful utterance of it;
they may sometime have their Judgments pleased, with the Learning shown in a Sermon, and their affections excited by the Oratory, and powerful utterance of it;
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when possibly their affections may be moved only with the words themselves speak, with the copious, free and admirable inventive way that they pray in:
when possibly their affections may be moved only with the words themselves speak, with the copious, free and admirable inventive Way that they pray in:
and are only permanent while the violence of some external cause doth excite them, and they are always unfruitful, though their affections may stir within them,
and Are only permanent while the violence of Some external cause does excite them, and they Are always unfruitful, though their affections may stir within them,
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this is the first principal Act from the Spirit of Life, without which, whatsoever other change is wrought upon us, it is no more than to set the hand of the Watch to the right hour when the Spring is broken.
this is the First principal Act from the Spirit of Life, without which, whatsoever other change is wrought upon us, it is no more than to Set the hand of the Watch to the right hour when the Spring is broken.
unregenerate Men are described by their willfulness, Ye will not come to me that ye might have Life, 2 John 4. The People of God are described by their willingness, Psal. 116.3. They shall be a willing People in the Day of thy Power.
unregenerate Men Are described by their willfulness, You will not come to me that you might have Life, 2 John 4. The People of God Are described by their willingness, Psalm 116.3. They shall be a willing People in the Day of thy Power.
And these are Moral Swasions, and Physical Determinations, which is nothing else, but God's All powerful Grace, whereby he doth immediately turn the bent and inclination of the Will towards himself,
And these Are Moral Swasions, and Physical Determinations, which is nothing Else, but God's All powerful Grace, whereby he does immediately turn the bent and inclination of the Will towards himself,
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He doth first convince a Sinner, and perswade him of the rationality of the ways of God, of the vileness and emptiness of those vain things, which his desires so eagerly pursue:
He does First convince a Sinner, and persuade him of the rationality of the ways of God, of the vileness and emptiness of those vain things, which his Desires so eagerly pursue:
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To do this he makes use of moral Swasions, and works upon our reason, by cogent and prevailing Arguments, which at last diffuseth such Heavenly sweetness through the heart of a Christian, which makes him disrelish those fulsome delights of sin, that separate from that infinite Good, with which it holds comparison,
To do this he makes use of moral Swasions, and works upon our reason, by cogent and prevailing Arguments, which At last diffuseth such Heavenly sweetness through the heart of a Christian, which makes him disrelish those fulsome delights of since, that separate from that infinite Good, with which it holds comparison,
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and this efficiency, is so sweetly attempered to the native Liberty of the Will, that it will be a pain and a torment to the Soul, to be separated from that God, whom now his understanding doth apprehend,
and this efficiency, is so sweetly attempered to the native Liberty of the Will, that it will be a pain and a torment to the Soul, to be separated from that God, whom now his understanding does apprehend,
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God doth really determine it by the efficacious touch of his Grace, whereby he powerfully turns the bent and inclination of it to himself, which before stood towards sin and vanity;
God does really determine it by the efficacious touch of his Grace, whereby he powerfully turns the bent and inclination of it to himself, which before stood towards since and vanity;
and that this might not infringe the Wills Prerogative of acting freely, he doth at the same time morally perswade it, by representing himself as the best and most satisfying object of it;
and that this might not infringe the Wills Prerogative of acting freely, he does At the same time morally persuade it, by representing himself as the best and most satisfying Object of it;
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For the freedom of the Will doth not consist in redoubled pure Acts, for otherwise the Saints and Angels themselves, that are under that blessed necessity, that they cannot but love and serve God, would not love him and serve him freely:
For the freedom of the Will does not consist in redoubled pure Acts, for otherwise the Saints and Angels themselves, that Are under that blessed necessity, that they cannot but love and serve God, would not love him and serve him freely:
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The liberty of the Will, consists in an acting upon rational grounds and motives, which by how much stronger they are, by so much more they turn the necessity of the Will to him,
The liberty of the Will, consists in an acting upon rational grounds and motives, which by how much Stronger they Are, by so much more they turn the necessity of the Will to him,
And yet that this irresistible Grace, may not violate the liberty of the Will, which is its natural privilege, he perswades it by such natural Arguments, that it could not act freely if it should dissent from them,
And yet that this irresistible Grace, may not violate the liberty of the Will, which is its natural privilege, he persuades it by such natural Arguments, that it could not act freely if it should dissent from them,
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And it is the same that doth afterwards preserve a Christian from total Apostacy, for though there be such a constant supply of Grace to keep them, that they shall never draw back to Perdition;
And it is the same that does afterwards preserve a Christian from total Apostasy, for though there be such a constant supply of Grace to keep them, that they shall never draw back to Perdition;
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yet withal, their own freedom is such, that they may if they will, but when the Will ceaseth its freedom, it never inclines but to that which is most pleasing,
yet withal, their own freedom is such, that they may if they will, but when the Will ceases its freedom, it never inclines but to that which is most pleasing,
when he hears so much spoken of the Beauty and excellency of Holiness, he is convinced in his judgment that those things are true, that without Holiness no Man shall see the Lord;
when he hears so much spoken of the Beauty and excellency of Holiness, he is convinced in his judgement that those things Are true, that without Holiness no Man shall see the Lord;
Were he renewed those very pleasures of sin would become unsavoury to him, that which now he is afraid to lose if he would turn to Conscience he would not value the loss of it.
Were he renewed those very pleasures of since would become unsavoury to him, that which now he is afraid to loose if he would turn to Conscience he would not valve the loss of it.
Have you not wished that such had been your comeliness and beauty, have you not wished not only with Balaam, to die the death of the righteous, and that your last end might be like his; but also your Life by living righteously;
Have you not wished that such had been your comeliness and beauty, have you not wished not only with balaam, to die the death of the righteous, and that your last end might be like his; but also your Life by living righteously;
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but such wishes do not put them upon a constant attempt and use of the Means whereby they might become such, their wishes and their sighs vanish away together, the one retaining no longer an impression upon their hearts,
but such wishes do not put them upon a constant attempt and use of the Means whereby they might become such, their wishes and their sighs vanish away together, the one retaining no longer an impression upon their hearts,
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such contradictory wishes have unregenerate men; they wish themselves holy, and yet are wilfully sinful; they wish that they were better, and yet will not endeavour their own amendment.
such contradictory wishes have unregenerate men; they wish themselves holy, and yet Are wilfully sinful; they wish that they were better, and yet will not endeavour their own amendment.
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Secondly, An unregenerate man, he may not rest in these Wishes, but he may rise to a Resolution; I say, to some degree of Resolution: They resolve many things;
Secondly, an unregenerate man, he may not rest in these Wishes, but he may rise to a Resolution; I say, to Some degree of Resolution: They resolve many things;
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We may see the same strong resolutions of those that came to enquire of Jeremy, chap. 42.5, 6. They said, the Lord be a true and faithful witness between us,
We may see the same strong resolutions of those that Come to inquire of Jeremiah, chap. 42.5, 6. They said, the Lord be a true and faithful witness between us,
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if we do not according to all things for which the Lord thy God shall send thee to us, &c. And yet none more rebellious and disobedient against God than these men that make this Remonstrance.
if we do not according to all things for which the Lord thy God shall send thee to us, etc. And yet none more rebellious and disobedient against God than these men that make this Remonstrance.
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The Christian Race is not to be run by so many fits, but by a constant course and progress, still getting ground upon our Lusts, still approaching nearer to the Kingdom of Heaven:
The Christian Raze is not to be run by so many fits, but by a constant course and progress, still getting ground upon our Lustiest, still approaching nearer to the Kingdom of Heaven:
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so these affected and flowing Christians, they discover that there is nothing but barren Sands at the bottom, that they are as unstable as Water. A Christian is not made in a Fit,
so these affected and flowing Christians, they discover that there is nothing but barren Sands At the bottom, that they Are as unstable as Water. A Christian is not made in a Fit,
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Secondly, The Will of an unregenerate man is never universally changed; still they reserve to themselves some Lust or other, that they will not part withall,
Secondly, The Will of an unregenerate man is never universally changed; still they reserve to themselves Some Lust or other, that they will not part withal,
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So men may be peremptory in their resolutions to forsake their Sins, yet still there may be some one dear Lust or other that makes them cry with Naaman, Lord, pardon thy Servant in this thing.
So men may be peremptory in their resolutions to forsake their Sins, yet still there may be Some one dear Lust or other that makes them cry with Naaman, Lord, pardon thy Servant in this thing.
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Grace possibly they would have, but they cannot bring their averse Wills to close with the performance of those unpleasing & irksome Duties wherein God usually bestows Grace,
Grace possibly they would have, but they cannot bring their averse Wills to close with the performance of those unpleasing & irksome Duties wherein God usually bestows Grace,
and after they are true Christians they must exercise every Grace, and perform every Duty that may sit and prepare them for Glory, they look upon these things as too difficult, which makes them sit down with idle Wishes short both of Grace and Glory;
and After they Are true Christians they must exercise every Grace, and perform every Duty that may fit and prepare them for Glory, they look upon these things as too difficult, which makes them fit down with idle Wishes short both of Grace and Glory;
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and possibly they would have Grace, but they cannot bring themselves to the performance of those irksome and unpleasing Duties in and by which Grace is usually bestowed and conveyed.
and possibly they would have Grace, but they cannot bring themselves to the performance of those irksome and unpleasing Duties in and by which Grace is usually bestowed and conveyed.
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and also what it is that hinders this change from being a through work of Grace, what it is that obstructs them when they are almost, that they are not altogether Christians.
and also what it is that hinders this change from being a through work of Grace, what it is that obstructs them when they Are almost, that they Are not altogether Christians.
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and of making us altogether Christians; this is that with which many sooth up themselves when they they reflect back upon the wild extravagances of their former time,
and of making us altogether Christians; this is that with which many sooth up themselves when they they reflect back upon the wild extravagances of their former time,
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and grown men of staid and sober lives, they straightway conclude, Certainly this great change could never be made on them otherwise than by the renewing work of the Holy Ghost;
and grown men of stayed and Sobrium lives, they straightway conclude, Certainly this great change could never be made on them otherwise than by the renewing work of the Holy Ghost;
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Much of this may be ascribed partly to convictions of God's Spirit, awakening natural Conscience to see the horrour and danger of such daring and outrageous sins,
Much of this may be ascribed partly to convictions of God's Spirit, awakening natural Conscience to see the horror and danger of such daring and outrageous Sins,
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First, The Life may seem to be reformed, when men exchange their rude and boisterous sins for such as are more demure and sober; from riotous, they grow worldly;
First, The Life may seem to be reformed, when men exchange their rude and boisterous Sins for such as Are more demure and Sobrium; from riotous, they grow worldly;
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from prophane and irreligious, they grow superstitious and hypocritical; from Atheists, they grow Hereticks; from sins of Practice, to sins of Contemplation:
from profane and irreligious, they grow superstitious and hypocritical; from Atheists, they grow Heretics; from Sins of Practice, to Sins of Contemplation:
how deadned are they to those sinful ways which before they much delighted in? They conclude certainly this great change must needs proceed from true Grace,
how deadened Are they to those sinful ways which before they much delighted in? They conclude Certainly this great change must needs proceed from true Grace,
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the faculties of their minds, and members of their bodies, which before were Instruments of sin and unrighteousness, are now become Instruments of Morality and seeming Vertues;
the faculties of their minds, and members of their bodies, which before were Instruments of since and unrighteousness, Are now become Instruments of Morality and seeming Virtues;
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Ʋse 1. What then shall become of such as fall short of those that fall short of Grace, that arenot so much as Almost Christians? What will become of carnal, loose,
Ʋse 1. What then shall become of such as fallen short of those that fallen short of Grace, that arenot so much as Almost Christians? What will become of carnal, lose,
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yet have fallen into the blackness of darkness, even into the Dungeon of eternal darkness, were we but serious in this Reflection, it would make all our faces gather blackness,
yet have fallen into the blackness of darkness, even into the Dungeon of Eternal darkness, were we but serious in this Reflection, it would make all our faces gather blackness,
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Have we all been enlightened? Have we all tasted of the heavenly gift, and of the powers of the world to come? Have we all been made partakers of the Holy Ghost? Are there not many among us possibly whose hearts have never yet been touched with the sense of sin, never affected with any of the ways of God, that give themselves up to all wickedness with greediness, who never have given so much as one serious wish towards Holiness,
Have we all been enlightened? Have we all tasted of the heavenly gift, and of the Powers of the world to come? Have we all been made partakers of the Holy Ghost? are there not many among us possibly whose hearts have never yet been touched with the sense of since, never affected with any of the ways of God, that give themselves up to all wickedness with greediness, who never have given so much as one serious wish towards Holiness,
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May a natural Man attain to all this that I have spoken of before? We may then take up that same Question, which the Disciples asked Christ, (when he had told them, that it was as case for a Camel to go through a needles Eye,
May a natural Man attain to all this that I have spoken of before? We may then take up that same Question, which the Disciples asked christ, (when he had told them, that it was as case for a Camel to go through a needles Eye,
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as for a Rich Man to enter into the Kingdom of Heaven) Lord, who then shall be saved? What, may those whose profession hath been eminent, who have been Sainted in every Man's Kalender, may they at last miscarry and perish? Who then shall be saved? If such be not Christians, Christianity seems to be rather some fansied notion,
as for a Rich Man to enter into the Kingdom of Heaven) Lord, who then shall be saved? What, may those whose profession hath been eminent, who have been Sainted in every Man's Calendar, may they At last miscarry and perish? Who then shall be saved? If such be not Christians, Christianity seems to be rather Some fancied notion,
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But is it casie to pluck out the right Eye, and to cut off the right Hand? It is not easie to cruci•ie a darling Lust, to cut off the right hand, when it lifts up it self to plead for mercy,
But is it casie to pluck out the right Eye, and to Cut off the right Hand? It is not easy to cruci•ie a darling Lust, to Cut off the right hand, when it lifts up it self to plead for mercy,
and despise the scorns and affronts of the whole World? Is it easie to live like an Angel? Nay to live like Christ, to live like God himself? Is this easie,
and despise the scorns and affronts of the Whole World? Is it easy to live like an Angel? Nay to live like christ, to live like God himself? Is this easy,
when we see so many tottering Professors aspiring towards Christianity, some mounting till they are giddy and brain-sick with their most damnable errors, others tumbling down from the Precipices of great and dangerous sins.
when we see so many tottering Professors aspiring towards Christianity, Some mounting till they Are giddy and brainsick with their most damnable errors, Others tumbling down from the Precipices of great and dangerous Sins.
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Well then, to consider what it is that is wrought upon you, even that the Omnipotent God hath wrought, (and what it is that is wrought by you,) that that is beyond the Power of Nature:
Well then, to Consider what it is that is wrought upon you, even that the Omnipotent God hath wrought, (and what it is that is wrought by you,) that that is beyond the Power of Nature:
All that is wrought upon them is but the common work of the Spirit; therefore their Graces are but Counterfeit, and that themselves yet are short of Christianity;
All that is wrought upon them is but the Common work of the Spirit; Therefore their Graces Are but Counterfeit, and that themselves yet Are short of Christianity;
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Well therefore, the Apostle in Heb. 6.11, 12. After he had shewn them at large what a height a natural Man may arrive to, he presseth them to be earnest in their endeavours after perfection.
Well Therefore, the Apostle in Hebrew 6.11, 12. After he had shown them At large what a height a natural Man may arrive to, he Presseth them to be earnest in their endeavours After perfection.
But a true Christians course hath not any declension, he may proceed infinitely from one degree of Grace to another, he may ascend and reach higher and higher till he hath reached Heaven, where all his infirmities shall be swallowed up, and abolished in consummated Glory.
But a true Christians course hath not any declension, he may proceed infinitely from one degree of Grace to Another, he may ascend and reach higher and higher till he hath reached Heaven, where all his infirmities shall be swallowed up, and abolished in consummated Glory.
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therefore if thou wouldst prove thy self to be not almost, but altogether a Christian, continue thy progress, still gain ground towards Heaven, rest not satisfied with any present attainments,
Therefore if thou Wouldst prove thy self to be not almost, but altogether a Christian, continue thy progress, still gain ground towards Heaven, rest not satisfied with any present attainments,
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Fifthly, When you see any who have been forward in a Profession, and gone far in Christianity, to forsake their Station, and fall back to their former course of Profaneness:
Fifthly, When you see any who have been forward in a Profession, and gone Far in Christianity, to forsake their Station, and fallen back to their former course of Profaneness:
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I shall give you a brief Resolution to this Question, and that shall be drawn, First, from the consideration of the Subject, and that is a natural Man himself.
I shall give you a brief Resolution to this Question, and that shall be drawn, First, from the consideration of the Subject, and that is a natural Man himself.
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and that may be twofold. (1) the Power of Nature. (2) The Elevation and recruit which that power may receive from a common work of the Holy Ghost, much helping nature, quickening Conscience, and reforming the Life.
and that may be twofold. (1) the Power of Nature. (2) The Elevation and recruit which that power may receive from a Common work of the Holy Ghost, much helping nature, quickening Conscience, and reforming the Life.
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It may carry him out to the externals of Christianity, and it may be with more pomp and grandure than sometimes the power of Grace doth carry out a Child of God.
It may carry him out to the externals of Christianity, and it may be with more pomp and Grandeur than sometime the power of Grace does carry out a Child of God.
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And for sin there is not any one particular sin, setting aside those common and unavoidable infirmities, which are inseparable from the frailty of humane Nature;
And for since there is not any one particular since, setting aside those Common and unavoidable infirmities, which Are inseparable from the frailty of humane Nature;
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but a carnal Man may keep himself from the Commission of it, by the meer Power of Nature: And there is scarce any sin, that is branded remarkably in the World,
but a carnal Man may keep himself from the Commission of it, by the mere Power of Nature: And there is scarce any since, that is branded remarkably in the World,
since in nature there is nothing partial for a Man naturally is not so. Secondly again, The Devil when he tempts, he doth not force and constrain them;
since in nature there is nothing partial for a Man naturally is not so. Secondly again, The devil when he tempts, he does not force and constrain them;
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nor doth he scrue open the Drunkard's mouth by force, to pour down intemperate Cups, nor force the Murderer's hand to sheath his Sword in his Brother's Bowels whether he will or no,
nor does he scrue open the Drunkard's Mouth by force, to pour down intemperate Cups, nor force the Murderer's hand to sheath his Sword in his Brother's Bowels whither he will or no,
but he sollicites the Wills, and insinuates into the Affections by his Temptations, and make these freely move the Engine to that which his design tends;
but he solicits the Wills, and insinuates into the Affections by his Temptations, and make these freely move the Engine to that which his Design tends;
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he could not prevail over us, did not we prove Traytors to our own Souls? did not we surrender up our selves, by the consent of our own Wills? else we could never be distressed, much less taken by the violence of the Tempter.
he could not prevail over us, did not we prove Traitors to our own Souls? did not we surrender up our selves, by the consent of our own Wills? Else we could never be distressed, much less taken by the violence of the Tempter.
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Secondly, As Men may proceed far toward Christianity by the Power of Nature, so they may have common and ordinary Works of the Holy Ghost upon them, that may carry them out to a very great progress, they may be made saith the Apostle, partakers of the Holy Ghost. Heb. 6.4. and that is, of its common Gifts and Operations;
Secondly, As Men may proceed Far towards Christianity by the Power of Nature, so they may have Common and ordinary Works of the Holy Ghost upon them, that may carry them out to a very great progress, they may be made Says the Apostle, partakers of the Holy Ghost. Hebrew 6.4. and that is, of its Common Gifts and Operations;
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it is the Spirit of God that inlightens their Understandings, that awakens their Consciences, that excites their Affections, it is the Spirit that works Conviction, that works Reformation;
it is the Spirit of God that inlightens their Understandings, that awakens their Consciences, that excites their Affections, it is the Spirit that works Conviction, that works Reformation;
There is a twofold Sanctification, (1) Of the Flesh, consisting in the removal of all carnal and external filthiness, called by the Apostle an escaping of the pollutions of the World through lust, 2 Pet. 2.20.
There is a twofold Sanctification, (1) Of the Flesh, consisting in the removal of all carnal and external filthiness, called by the Apostle an escaping of the pollutions of the World through lust, 2 Pet. 2.20.
And that consists in a separation from all those gross and vile Sins, wherein the flagitious and debauched World do wallow. (2) There is likewise a Sanctification of the Spirit consisting in a separation from a State of Nature to a State of Grace, the one is external by Reformation, the other is internal by Renovation; the former Sanctification a natural Man may be made partaker of by the Holy Ghost,
And that consists in a separation from all those gross and vile Sins, wherein the flagitious and debauched World do wallow. (2) There is likewise a Sanctification of the Spirit consisting in a separation from a State of Nature to a State of Grace, the one is external by Reformation, the other is internal by Renovation; the former Sanctification a natural Man may be made partaker of by the Holy Ghost,
so as to have his Life and Actions stand at a greater distance from, and a greater opposition to carnal gross Sins, which the World is generally desiled with,
so as to have his Life and Actions stand At a greater distance from, and a greater opposition to carnal gross Sins, which the World is generally defiled with,
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but in the reformation of a natural Man, he works upon the heart indeed, but it is only to change and amend the life, the Spirit may perswade the one to change his heart,
but in the Reformation of a natural Man, he works upon the heart indeed, but it is only to change and amend the life, the Spirit may persuade the one to change his heart,
And thus you see, what there is in Man considered, both in nature and with the help of the common Work of the Holy Ghost, that may carry him so far towards Christianity.
And thus you see, what there is in Man considered, both in nature and with the help of the Common Work of the Holy Ghost, that may carry him so Far towards Christianity.
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Secondly, There is also something considerable in the Object, viz. Religion and Christianity it self, whence it is natural Men may make so great a progress towards it,
Secondly, There is also something considerable in the Object, viz. Religion and Christianity it self, whence it is natural Men may make so great a progress towards it,
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This is that which draws out natural Men to all their Attainments, Happiness is the great bait of Men's desires, and that which sweetens the means tending to it,
This is that which draws out natural Men to all their Attainments, Happiness is the great bait of Men's Desires, and that which sweetens the means tending to it,
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and of one duty of Religion, it obligeth and engageth to the performance of another: As one Sin draws on another, by consequence likewise doth one Duty draw on another.
and of one duty of Religion, it obliges and engageth to the performance of Another: As one since draws on Another, by consequence likewise does one Duty draw on Another.
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There is a connexion and dependance between them, Hearing engageth to Meditation, and Meditation to Prayer, and Prayer for Grace to endeavour after it a glorious Profession, it obligeth to something at least that may be answerable to that Profession.
There is a connexion and dependence between them, Hearing engageth to Meditation, and Meditation to Prayer, and Prayer for Grace to endeavour After it a glorious Profession, it obliges to something At least that may be answerable to that Profession.
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A Child of God who is but of weak parts as to the things of the World, that can scarce give you a rational account of such affairs, when propounded to him.
A Child of God who is but of weak parts as to the things of the World, that can scarce give you a rational account of such affairs, when propounded to him.
but put him upon any common discourse, how broken and incoherent is he, but engage him in Prayer, how doth he expatiate and inlarge, and what a Torrent of Divine Rhetorick will he then pour into the Bosom of God;
but put him upon any Common discourse, how broken and incoherent is he, but engage him in Prayer, how does he expatiate and enlarge, and what a Torrent of Divine Rhetoric will he then pour into the Bosom of God;
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It is very observable concerning the ways of God what the Prophet speaks, Isa 53.8. A high way shall be there, and it shall be called a way of holiness, the unclean shall not pass over it.
It is very observable Concerning the ways of God what the Prophet speaks, Isaiah 53.8. A high Way shall be there, and it shall be called a Way of holiness, the unclean shall not pass over it.
Now how is it with you? Do you find your selves carried much beyond the rate and size of your natural abilities, that you never so much exceed your selves,
Now how is it with you? Do you find your selves carried much beyond the rate and size of your natural abilities, that you never so much exceed your selves,
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this is a good sign, that it is from the Power of Grace, and not only the Power of Nature, that carries you forth to the Profession of Religion you make.
this is a good Signen, that it is from the Power of Grace, and not only the Power of Nature, that carries you forth to the Profession of Religion you make.
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The third general propounded, was to shew what it is that hinders these proficients from making further progress, that when they are Almost what keeps them from being altogether Christians: I answer to this in general;
The third general propounded, was to show what it is that hinders these proficients from making further progress, that when they Are Almost what keeps them from being altogether Christians: I answer to this in general;
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yet if we do not stretch forth our hands, and reach as high as we are able to do, the fault of losing Heaven will not lie upon the inability and impossibility, that was in us to touch it,
yet if we do not stretch forth our hands, and reach as high as we Are able to do, the fault of losing Heaven will not lie upon the inability and impossibility, that was in us to touch it,
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The instance is somewhat plain and familiar, but yet it holds an exact proportion to the case in hand, God promiseth Heaven to us if we will but touch it, that is,
The instance is somewhat plain and familiar, but yet it holds an exact proportion to the case in hand, God promises Heaven to us if we will but touch it, that is,
Men indulge themselves in carnal sloth, and if they can but maintain the pace and rate of common ordinary Professors in a formal course of Duty, or abstain from gross Sins; O then they are contented!
Men indulge themselves in carnal sloth, and if they can but maintain the pace and rate of Common ordinary Professors in a formal course of Duty, or abstain from gross Sins; Oh then they Are contented!
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and meditate more fervently, and with more affection? In both had they not Power to refuse temptations and sinful motions? Doth the Devil use any force or violence upon them? Did they ever find,
and meditate more fervently, and with more affection? In both had they not Power to refuse temptations and sinful motions? Does the devil use any force or violence upon them? Did they ever find,
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when they threw themselves upon their Knees in Prayer, that he stiffened them that they could not bend? or that the Devil stopped their mouths from speaking,
when they threw themselves upon their Knees in Prayer, that he stiffened them that they could not bend? or that the devil stopped their mouths from speaking,
but when he must wooe their consent and allowance, and wait their pleasure and leisure, it is merely a wretched neglect or willfulness, that they yield to the Commission of any Sin:
but when he must woo their consent and allowance, and wait their pleasure and leisure, it is merely a wretched neglect or willfulness, that they yield to the Commission of any since:
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Can you do all this and more, and yet will you not? Know that if you perish, it is only your own fault, you your selves are the bloody Murtherers of your own Souls.
Can you do all this and more, and yet will you not? Know that if you perish, it is only your own fault, you your selves Are the bloody Murderers of your own Souls.
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Is there not infinite Reason, why you should speedily set about this important Work, while you have time and opportunity for the doing of it? Is it a matter of the greatest moment in the World,
Is there not infinite Reason, why you should speedily Set about this important Work, while you have time and opportunity for the doing of it? Is it a matter of the greatest moment in the World,
Object. Some desperate Wretches may think indeed, that Arguments to perswade Men to work out their Salvation, may be of weighty import to inforce the Duty upon those that do expect Salvation;
Object. some desperate Wretches may think indeed, that Arguments to persuade Men to work out their Salvation, may be of weighty import to enforce the Duty upon those that do expect Salvation;
but what, shall we leave Men to such desperate resolutions as these, and suffer them to go dreaming to Hell and Destruction? Certainly Religion hath Arguments enough to prevail,
but what, shall we leave Men to such desperate resolutions as these, and suffer them to go dreaming to Hell and Destruction? Certainly Religion hath Arguments enough to prevail,
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First consider, Thou that wilt rather perish than make thy Life a trouble to thee by Obedience, God may under thy Disobedience make thy Life a trouble,
First Consider, Thou that wilt rather perish than make thy Life a trouble to thee by obedience, God may under thy Disobedience make thy Life a trouble,
Consider again, how is it with you after the rage of your Sinning is over? are you not haunted with fearful reflections and ghastly thoughts of despair and horrour? Could we but unbowel a Sinner, we should find those Conscience-Worms, gnawing and knotting about him, and devouring his heart.
Consider again, how is it with you After the rage of your Sinning is over? Are you not haunted with fearful reflections and ghastly thoughts of despair and horror? Could we but unbowel a Sinner, we should find those Conscience-Worms, gnawing and knotting about him, and devouring his heart.
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as the loss of Heaven and Eternal Torments amount to? And is this the ease and quiet that they purchase with it? The Devil puts a gloss cheat upon these Men, he changeth not the trouble but the time of it, only they shun the work of God,
as the loss of Heaven and Eternal Torments amount to? And is this the ease and quiet that they purchase with it? The devil puts a gloss cheat upon these Men, he changes not the trouble but the time of it, only they shun the work of God,
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and they do engage in the Work of the Devil, which as soon as the heat and fury of it is a little over, leaves in their sober thoughts, nothing but Anguish, Stings, and Torments;
and they do engage in the Work of the devil, which as soon as the heat and fury of it is a little over, leaves in their Sobrium thoughts, nothing but Anguish, Stings, and Torments;
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therefore if you look no farther than your present Content and Satisfaction, if you would go to your final estate the easiest way whatever it be, think not to attain this by giving up your selves to a way of Sin,
Therefore if you look no farther than your present Content and Satisfaction, if you would go to your final estate the Easiest Way whatever it be, think not to attain this by giving up your selves to a Way of since,
but to what end is it that God requires from us to work, to what purpose doth he command us? Doth not he himself know that we have no power? Doth not he himself say that we are dead in Trespasses and Sins? Is it rational, is it just to bid a dead Man work? Or doth it become that God who would be thought by us to be infinitely gracious and merciful, to mock and deride humane misery,
but to what end is it that God requires from us to work, to what purpose does he command us? Does not he himself know that we have no power? Does not he himself say that we Are dead in Trespasses and Sins? Is it rational, is it just to bid a dead Man work? Or does it become that God who would be Thought by us to be infinitely gracious and merciful, to mock and deride humane misery,
all these great impossibilities are as easily atchiev'd, as by our own power to work any part of divine and acceptable obedience without gracious assistance from God:
all these great impossibilities Are as Easily achieved, as by our own power to work any part of divine and acceptable Obedience without gracious assistance from God:
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Would a Master, when he commands his Servant to work, take this, think you, for a sufficient excuse, That he hath no power to work till God act and move him? It may as well be objected by your Servants to you, as by you to God.
Would a Master, when he commands his Servant to work, take this, think you, for a sufficient excuse, That he hath no power to work till God act and move him? It may as well be objected by your Servants to you, as by you to God.
Tell me, what power have I to speak, or you to hear one word, unless God do concurr to it? Nay, we are not sufficient to think one good thought, 2 Cor. 3.5.
Tell me, what power have I to speak, or you to hear one word, unless God do concur to it? Nay, we Are not sufficient to think one good Thought, 2 Cor. 3.5.
yet should sit still, and question God's concurrence? Do you sit down to try whether God will enable you to rise when you are down? Or, do you question whether God will concurr to another step,
yet should fit still, and question God's concurrence? Do you fit down to try whither God will enable you to rise when you Are down? Or, do you question whither God will concur to Another step,
his Rod, I mean, either of Conviction or Affliction? Have not these made you enter into an engagement with God, that you would serve and obey him for the future? Did you not really thus resolve? There are few here,
his Rod, I mean, either of Conviction or Affliction? Have not these made you enter into an engagement with God, that you would serve and obey him for the future? Did you not really thus resolve? There Are few Here,
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We find this Temper in the Israelites, when they were frighted at the terrible glory from Mount Sinai, Exod. 24.3. See how confidently they promise and resolve.
We find this Temper in the Israelites, when they were frighted At the terrible glory from Mount Sinai, Exod 24.3. See how confidently they promise and resolve.
So the Jews in their great distress, Jer. 42.6. Whether it be good, or whether it be evil, we will obey the voice of the Lord our God, &c. that it may be well with us.
So the jews in their great distress, Jer. 42.6. Whither it be good, or whither it be evil, we will obey the voice of the Lord our God, etc. that it may be well with us.
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Alas, how many pious Purposes and holy Resolutions have your Dangers, your Fears, and your Sick-Beds been witness to? Have they not heard you breath out, Spare, O Lord, spare a little longer; give some space;
Alas, how many pious Purposes and holy Resolutions have your Dangers, your Fears, and your Sick-Beds been witness to? Have they not herd you breath out, Spare, Oh Lord, spare a little longer; give Some Molle;
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so lost to all shew of goodness, that hath not done this? And to what end have you prayed? For what did you perform your Duty? Was it not for Salvation? And did you work for Salvation,
so lost to all show of Goodness, that hath not done this? And to what end have you prayed? For what did you perform your Duty? Was it not for Salvation? And did you work for Salvation,
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Thirdly, Wherefore is it that you trust unto, and relie upon your good Works, if you think you have no power to work out your Salvation? Would it be so hard and difficult a matter to take men off from leaning so much upon their Works, if they did not think that they had power to work out their own Salvation? Men do apprehend a worth and sufficiency in what themselves do in order to Eternity,
Thirdly, Wherefore is it that you trust unto, and rely upon your good Works, if you think you have no power to work out your Salvation? Would it be so hard and difficult a matter to take men off from leaning so much upon their Works, if they did not think that they had power to work out their own Salvation? Men do apprehend a worth and sufficiency in what themselves do in order to Eternity,
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Fourthly, Did you never when the Spirit of God was dealing with your Hearts, perswading you to enter upon a course of Duty and Obedience? Did you never procrastinate,
Fourthly, Did you never when the Spirit of God was dealing with your Hearts, persuading you to enter upon a course of Duty and obedience? Did you never procrastinate,
and use delays? Did you never stifle the Breathings, nor quench the Motions of the Holy Spirit, by thinking it was time enough to do it hereafter? What need I begin so soon,
and use delays? Did you never stifle the Breathings, nor quench the Motions of the Holy Spirit, by thinking it was time enough to do it hereafter? What need I begin so soon,
Tell me truly, Have not these been the foolish Reasonings of your Hearts? Have you not thus often promised God and your own Consciences? And doth not this plainly imply, you thought you had power to do it? Wherefore thou art inexcusable, O Man, whoever thou art:
Tell me truly, Have not these been the foolish Reasonings of your Hearts? Have you not thus often promised God and your own Consciences? And does not this plainly imply, you Thought you had power to do it? Wherefore thou art inexcusable, Oh Man, whoever thou art:
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Now this appears evidently, because there is no wicked man, that ever did so much as he was able to do by the mere strength of Nature, without the assistance of supernatural Grace;
Now this appears evidently, Because there is no wicked man, that ever did so much as he was able to do by the mere strength of Nature, without the assistance of supernatural Grace;
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or in doing nothing, or that which was much worse than nothing? What force, what constraint is laid upon you? Can you think? And if you can, Cannot you think of God as well as of the World? as well concerning fulfilling God's Will,
or in doing nothing, or that which was much Worse than nothing? What force, what constraint is laid upon you? Can you think? And if you can, Cannot you think of God as well as of the World? as well Concerning fulfilling God's Will,
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and of the things of God in holy Discourse, as well as of your Trades and Bargains, those low and trivial Matters that are not worthy of Men, much less of Christians? What force is there upon you? Doth the Devil screw open the Drunkard's Mouth,
and of the things of God in holy Discourse, as well as of your Trades and Bargains, those low and trivial Matters that Are not worthy of Men, much less of Christians? What force is there upon you? Does the devil screw open the Drunkard's Mouth,
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and poure down his excessive and intemperate Cups whether he will or no? Doth the Devil violently move the Tongue of the Swearer and Blasphemer to revile the holy and reverend Name of God? Doth he strike men dumb when they should pray, or deaf when they should hear,
and pour down his excessive and intemperate Cups whither he will or no? Does the devil violently move the Tongue of the Swearer and Blasphemer to revile the holy and reverend Name of God? Does he strike men dumb when they should pray, or deaf when they should hear,
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Is there any hope that you that will not do the less that God requires from you, that you should ever be induced to perform the greater? Let your Weakness and Impotence be what it will,
Is there any hope that you that will not do the less that God requires from you, that you should ever be induced to perform the greater? Let your Weakness and Impotence be what it will,
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than it is to perish for ever under insupportable Torments? Therefore do you what you possibly can, labour and sweat at Salvation, rather than fail of it:
than it is to perish for ever under insupportable Torments? Therefore do you what you possibly can, labour and sweat At Salvation, rather than fail of it:
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and yet see no end, Duty to be performed upon Duty, and Temptation upon Temptation to be resisted, still to be combating with Devils, still to be crossing and vexing of our selves, no respite, no breathing-time allowed them.
and yet see no end, Duty to be performed upon Duty, and Temptation upon Temptation to be resisted, still to be combating with Devils, still to be crossing and vexing of our selves, no respite, no breathing-time allowed them.
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that which they have already attained to, is that they move to and fro like a door upon the hinges, still the same motion over and over again, no new progress, no new attainment,
that which they have already attained to, is that they move to and from like a door upon the hinges, still the same motion over and over again, no new progress, no new attainment,
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and that merely because they are sluggish and lazy, and fansie difficulties to themselves, and strange apparitions in the Ways of God, that make them stand at a stay where they are,
and that merely Because they Are sluggish and lazy, and fancy difficulties to themselves, and strange apparitions in the Ways of God, that make them stand At a stay where they Are,
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As it was with the Israelites, who came to the very Borders of the Land of Canaan, Numb. 13.32, 33. When the Searchers had brought reports to them, that the Land indeed was good and fruitful,
As it was with the Israelites, who Come to the very Borders of the Land of Canaan, Numb. 13.32, 33. When the Searchers had brought reports to them, that the Land indeed was good and fruitful,
but the Walls of the City were built up to heaven, and that there were many Giants; and that they should be beaten and eaten: They were not so much allured with the goodness of the Land,
but the Walls of the city were built up to heaven, and that there were many Giants; and that they should be beaten and eaten: They were not so much allured with the Goodness of the Land,
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and though God himself bid them arise, and enter, and take possession, they would not venture upon so hazardous an exercise, and so difficult an enterprize:
and though God himself bid them arise, and enter, and take possession, they would not venture upon so hazardous an exercise, and so difficult an enterprise:
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because I go a little before them (though not quite cross and contrary to them) and so I enjoy the good opinion of both sorts, which were I fully one or the other, I should hardly attain.
Because I go a little before them (though not quite cross and contrary to them) and so I enjoy the good opinion of both sorts, which were I Fully one or the other, I should hardly attain.
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I must tell such what the Apostle tells the Galatians, ch. 5.7, 8. Ye did run well; who hindered you? This perswasion cometh not of him that calleth you.
I must tell such what the Apostle tells the Galatians, changed. 5.7, 8. You did run well; who hindered you? This persuasion comes not of him that calls you.
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and such as will certainly hinder you of what you thus fondly imagine your selves to be, hinder you from making further progress in the Ways of Christianity, in regard you take up false conceits that you are Christians already.
and such as will Certainly hinder you of what you thus fondly imagine your selves to be, hinder you from making further progress in the Ways of Christianity, in regard you take up false conceits that you Are Christians already.
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and therefore whatever lust be in the Soul, he will then especially stir it up; whatsoever reserve of Temptations there be, he will then send them upon the Soul:
and Therefore whatever lust be in the Soul, he will then especially stir it up; whatsoever reserve of Temptations there be, he will then send them upon the Soul:
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When they begin to move towards Heaven, and labour after true Grace and Holiness, the Devil sees that ordinary Temptations are not then sufficient to secure them;
When they begin to move towards Heaven, and labour After true Grace and Holiness, the devil sees that ordinary Temptations Are not then sufficient to secure them;
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he begins then to fear to what a Rebellion this may grow, and therefore he sets upon them with all his power, way-lays them with all Ambushments, circumvents them with all his Wiles and Stratagems;
he begins then to Fear to what a Rebellion this may grow, and Therefore he sets upon them with all his power, way-lays them with all Ambushments, circumvents them with all his Wiles and Stratagems;
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and though these be only Armies and Musters of Shadows, which a man might break through without any danger, would he but arm himself with noble and undaunted Resolutions;
and though these be only Armies and Musters of Shadows, which a man might break through without any danger, would he but arm himself with noble and undaunted Resolutions;
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swept from the filth of common Sins, and garnished with common Graces, as its ornaments; so that there seems no re-admission or re-entrance of this unclean Spirit;
swept from the filth of Common Sins, and garnished with Common Graces, as its Ornament; so that there seems no readmission or re-entrance of this unclean Spirit;
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Fifthly, When Men have gone far towards Christianity, natural Conscience then leaves them, and ceaseth to excite and provoke them to a further proficiency.
Fifthly, When Men have gone Far towards Christianity, natural Conscience then leaves them, and ceases to excite and provoke them to a further proficiency.
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You did run well; who hindred you? Was it the difficulty of Religion, or the strength of Temptation, the Flatteries and Allurements of the World, the Violence and Rage of your own Lusts? But might you not nevertheless have armed your selves with peremptory Resolutions? Might you not undauntedly and victoriously have broke through all these? Were you not able when you stood still,
You did run well; who hindered you? Was it the difficulty of Religion, or the strength of Temptation, the Flatteries and Allurements of the World, the Violence and Rage of your own Lustiest? But might you not nevertheless have armed your selves with peremptory Resolutions? Might you not undauntedly and victoriously have broke through all these? Were you not able when you stood still,
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and another step still forwards? Could you not proceed still further, and press onwards through all these? Yes, you might have gone much further if you would;
and Another step still forward? Could you not proceed still further, and press onward through all these? Yes, you might have gone much further if you would;
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therefore if you perish, there will be cause and reason to blame your selves; you can only charge your damnation on your own wilfull sloth and negligence.
Therefore if you perish, there will be cause and reason to blame your selves; you can only charge your damnation on your own wilful sloth and negligence.
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they were too faint-hearted to cope with Temptations, loth to disoblige the World, and would not proceed further than spurred on by a natural Conscience,
they were too fainthearted to cope with Temptations, loath to disoblige the World, and would not proceed further than spurred on by a natural Conscience,
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Fourthly, The last General propounded, was to shew you the Folly and extreme Miscry of those who proceed thus far as to be Almost Christians, and yet will not be perswaded to be such Altogether. The Apostle seems to be very passionate, Gal. 3.1, 3. O foolish Galatians, who hath bewitched you, that you should not obey the Truth,
Fourthly, The last General propounded, was to show you the Folly and extreme Misery of those who proceed thus Far as to be Almost Christians, and yet will not be persuaded to be such Altogether. The Apostle seems to be very passionate, Gal. 3.1, 3. Oh foolish Galatians, who hath bewitched you, that you should not obey the Truth,
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before whose eyes Jesus Christ hath been evidently set forth, crucified among you? &c. Verse 3. Are ye so foolish, having begun in the Spirit, are ye now made perfect by the Flesh? What are you mad? Are you besotted? Are you bewitched out of your common Reason and Understanding;
before whose eyes jesus christ hath been evidently Set forth, Crucified among you? etc. Verse 3. are you so foolish, having begun in the Spirit, Are you now made perfect by the Flesh? What Are you mad? are you besotted? are you bewitched out of your Common Reason and Understanding;
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that having begun in the Spirit, and made so far progress in the Ways and Knowledge of Christ, that after all this, you should fall back again to carnal, fleshly Rudiments? Why, the same may I say to many:
that having begun in the Spirit, and made so Far progress in the Ways and Knowledge of christ, that After all this, you should fallen back again to carnal, fleshly Rudiments? Why, the same may I say to many:
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as when you have not only begun, but proceeded far towards Holiness and true Grace, that yet you should give over and sit down in a state of Nature and Unregeneracy short of it;
as when you have not only begun, but proceeded Far towards Holiness and true Grace, that yet you should give over and fit down in a state of Nature and Unregeneracy short of it;
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First, consider, Is is not extreme folly, madness, and misery, willfully to fall short of that which you have already taken so much pains to attain? What,
First, Consider, Is is not extreme folly, madness, and misery, wilfully to fallen short of that which you have already taken so much pains to attain? What,
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now to sit down short of it, and lose all? Will you willfully lose all your Prayers and all your Tears? all your Convictions and all your Conflicts? Shall all these be so much labour in vain? Is not this much below the ingenuousness of your Resolutions in inferior matters? Do not you use to quicken your endeavours by such Arguments as these, I have spent so much upon it, I have taken so much pains about it,
now to fit down short of it, and loose all? Will you wilfully loose all your Prayers and all your Tears? all your Convictions and all your Conflicts? Shall all these be so much labour in vain? Is not this much below the ingenuousness of your Resolutions in inferior matters? Do not you use to quicken your endeavours by such Arguments as these, I have spent so much upon it, I have taken so much pains about it,
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Do you think much to lose your labour in any thing but Salvation, but in working out the Salvation of your precious Immortal Souls? What though it be hard and difficult to go further:
Do you think much to loose your labour in any thing but Salvation, but in working out the Salvation of your precious Immortal Souls? What though it be hard and difficult to go further:
and are you so foolish as to be willing to lose the fruit and benefit of the difficulties you have already past, only for fear of difficulties that are yet to come? If Christianity be not worthy your pains,
and Are you so foolish as to be willing to loose the fruit and benefit of the difficulties you have already passed, only for Fear of difficulties that Are yet to come? If Christianity be not worthy your pains,
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If it was not worth your pains, what a folly was it to attempt it? if you thought it worth all and more, what a folly then was it to flag? And could you before you came so nigh to Grace,
If it was not worth your pains, what a folly was it to attempt it? if you Thought it worth all and more, what a folly then was it to flag? And could you before you Come so High to Grace,
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but you have also given earnest too for that Profession, and those endeavours, and those Duties which you have already passed through, they are all (as it were) the earnest of your further progress;
but you have also given earnest too for that Profession, and those endeavours, and those Duties which you have already passed through, they Are all (as it were) the earnest of your further progress;
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this earnest you lose, Profession, Endeavours, and Duty, and all comes to nothing, if after all you rest any where short of Grace, you lose your earnest which you give,
this earnest you loose, Profession, Endeavours, and Duty, and all comes to nothing, if After all you rest any where short of Grace, you loose your earnest which you give,
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and yet because they will do no more, they lose the Benefit of all this? Why, what is it that you do all this for? Is it not to obtain Grace and Glory? And will you do so much for such an excellent end,
and yet Because they will do no more, they loose the Benefit of all this? Why, what is it that you do all this for? Is it not to obtain Grace and Glory? And will you do so much for such an excellent end,
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Well, what a folly is it for you to have gone so far, and won every step of Ground by clear force, who have toiled in the ways of Religion, with sweat and anguish,
Well, what a folly is it for you to have gone so Far, and wone every step of Ground by clear force, who have toiled in the ways of Religion, with sweat and anguish,
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to give all away, and fall willfully short of Grace and Salvation? Consider Secondly, Is it not gross and inexcusable folly to desist after so far progress,
to give all away, and fallen wilfully short of Grace and Salvation? Consider Secondly, Is it not gross and inexcusable folly to desist After so Far progress,
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when there is as it were but a step or two between them and Glory, to break off their Progress and sit down short? What is it more labour to go those few steps more you are to proceed to,
when there is as it were but a step or two between them and Glory, to break off their Progress and fit down short? What is it more labour to go those few steps more you Are to proceed to,
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and will you not be perswaded to do a little more for that which is true Grace? It may be God may convert you by the very next Prayer you make, he may convert you by the next Sermon you hear, he may give you true Grace,
and will you not be persuaded to do a little more for that which is true Grace? It may be God may convert you by the very next Prayer you make, he may convert you by the next Sermon you hear, he may give you true Grace,
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when you next of all oppose any Temptation, or when you next of all struggle against any lust, the very next step you take in his way may carry you to Heaven for ought you know.
when you next of all oppose any Temptation, or when you next of all struggle against any lust, the very next step you take in his Way may carry you to Heaven for ought you know.
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Now the great probability of this, nay were it only a bare possibility, it makes a Man guilty of the greatest folly, who hath gone thus far towards Holiness to neglect a further progress towards it.
Now the great probability of this, nay were it only a bore possibility, it makes a Man guilty of the greatest folly, who hath gone thus Far towards Holiness to neglect a further progress towards it.
and yet to have no holdfast to depend upon, no foundation to support them; yet thus it is with every elevated carnal Professor that falls short of Grace;
and yet to have no holdfast to depend upon, no Foundation to support them; yet thus it is with every elevated carnal Professor that falls short of Grace;
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It is disputed by some nice Inquisitors, whether a Man if he were lift up above the Magnitude and attractive Virtue of the Earth, he may not stand as safely and walk in the Air as he doth now upon the Earth.
It is disputed by Some Nicaenae Inquisitors, whither a Man if he were lift up above the Magnitude and Attractive Virtue of the Earth, he may not stand as safely and walk in the Air as he does now upon the Earth.
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Indeed true Grace is of it self Immortal, but it is from that engagement, that God hath laid upon himself to preserve it in those, who are diligent in the use of those means, by which it may be maintained.
Indeed true Grace is of it self Immortal, but it is from that engagement, that God hath laid upon himself to preserve it in those, who Are diligent in the use of those means, by which it may be maintained.
To aggravate the exceeding great Folly and Apostacy of these elevated break-neck Professors, see that most dreadful place, 2 Pet. 2.21. For it had been better for them not to have known the way of righteousness than after they have known it, to turn from the holy commandment delivered to them.
To aggravate the exceeding great Folly and Apostasy of these elevated breakneck Professors, see that most dreadful place, 2 Pet. 2.21. For it had been better for them not to have known the Way of righteousness than After they have known it, to turn from the holy Commandment Delivered to them.
First consider, The Fall and Apostacy of those who are great and eminent Professors, it carries much of malice and willfulness in it, which is the highest rank that can be in any Sin. If there be any in the World that commit the unpardonable Sin against the Holy Ghost, it must be these Men.
First Consider, The Fallen and Apostasy of those who Are great and eminent Professors, it carries much of malice and willfulness in it, which is the highest rank that can be in any Sin. If there be any in the World that commit the unpardonable since against the Holy Ghost, it must be these Men.
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falling away from a Profession, is like the falling down from a steep Precipice, where they can have nothing to stop them till they come to the very bottom:
falling away from a Profession, is like the falling down from a steep Precipice, where they can have nothing to stop them till they come to the very bottom:
The Devil takes possession of such Men with stronger power and force than ever; (as the unclean spirit re-entred with seven Spirits worse than himself Luk. 11.24.) to secure that Soul that hath been so likely to revolt from him,
The devil Takes possession of such Men with Stronger power and force than ever; (as the unclean Spirit reentered with seven Spirits Worse than himself Luk. 11.24.) to secure that Soul that hath been so likely to revolt from him,
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So that these eminent Professors when they fall away they usually fall lower than they ever were before their first rise and motion towards Religion.
So that these eminent Professors when they fallen away they usually fallen lower than they ever were before their First rise and motion towards Religion.
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but when the same Hell, and the same everlasting Fire must be the Portion of these, who have proceeded so far (and yet 〈 ◊ 〉 short) as well as the portion of the vilest Wretch, whom they have now as far exceeded in goodness,
but when the same Hell, and the same everlasting Fire must be the Portion of these, who have proceeded so Far (and yet 〈 ◊ 〉 short) as well as the portion of the Vilest Wretch, whom they have now as Far exceeded in Goodness,
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It will he the aggravation, (I say) of these Men's just and everlasting condemn•t••, to make this doleful and furious reflection upon themselves in Hell, that once they were in a very hopeful State, that they were once near to Heaven,
It will he the aggravation, (I say) of these Men's just and everlasting condemn•t••, to make this doleful and furious reflection upon themselves in Hell, that once they were in a very hopeful State, that they were once near to Heaven,
and after the relinquishment of my Lusts, and after all my Progress in the ways of Holiness, to return again to the commission of those Sins, in which I had formerly lived,
and After the relinquishment of my Lustiest, and After all my Progress in the ways of Holiness, to return again to the commission of those Sins, in which I had formerly lived,
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What is this but procuring for my self this damnation, which I now suffer, and must suffer for ever? O that Light, that once I enjoyed how it thickens this everlasting darkness!
What is this but procuring for my self this damnation, which I now suffer, and must suffer for ever? Oh that Light, that once I enjoyed how it thickens this everlasting darkness!
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after I had gone so great a way towards Christianity, rather than I would move one step further, I chose to lie here in this Hell for ever burning and consuming? Oh what sad and tormenting thoughts will these be!
After I had gone so great a Way towards Christianity, rather than I would move one step further, I chosen to lie Here in this Hell for ever burning and consuming? O what sad and tormenting thoughts will these be!
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how will they fret and gnaw the Souls of those Wretches, with Eternal anguish and insupportable Torments? Thus you have seen in these Particulars somewhat discovered to you of the desperate folly and madness, (and misery also) that Men are guilty of that do proceed so far as to be Almost, and yet will not be perswaded to be Altogether Christians.
how will they fret and gnaw the Souls of those Wretches, with Eternal anguish and insupportable Torments? Thus you have seen in these Particulars somewhat discovered to you of the desperate folly and madness, (and misery also) that Men Are guilty of that do proceed so Far as to be Almost, and yet will not be persuaded to be Altogether Christians.
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