THE whole Sum of Christianity is Comprehended in two Points, in Knowledg, and in Obedience: The one is Conversant about things Supernaturally Revealed;
THE Whole Sum of Christianity is Comprehended in two Points, in Knowledge, and in obedience: The one is Conversant about things Supernaturally Revealed;
And thus also in this Chapter, after the Apostle had soared up very high in those Transcendent Mysteries of Christ's Godhead, in the 6 verse, of his Incarnation, in the 7 verse, of his Humiliation, Obedience and Passion in the 8 verse, of his Glory and Exaltation above every thing both in Heaven and in the Earth and in Hell, 9.10 and 11. verses: After he had thus soared aloft in these Transcendent Mysteries, he makes a sudden descent to the Exhortation in the Text, Wherefore work out your own Salvation with Fear and Trembling.
And thus also in this Chapter, After the Apostle had soared up very high in those Transcendent Mysteres of Christ's Godhead, in the 6 verse, of his Incarnation, in the 7 verse, of his Humiliation, obedience and Passion in the 8 verse, of his Glory and Exaltation above every thing both in Heaven and in the Earth and in Hell, 9.10 and 11. Verses: After he had thus soared aloft in these Transcendent Mysteres, he makes a sudden descent to the Exhortation in the Text, Wherefore work out your own Salvation with fear and Trembling.
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This Illative Particle wherefore looks back as far as to the 5 verse. Where the Apostle Exhorts them, that the same mind should be in them that was in Christ Jesus.
This Illative Particle Wherefore looks back as Far as to the 5 verse. Where the Apostle Exhorts them, that the same mind should be in them that was in christ jesus.
for which Exinanition and Obedience, God hath highly Exalted him, and given him a Name above every Name, that at the Name of Jesus every Knee should bow.
for which Exinanition and obedience, God hath highly Exalted him, and given him a Name above every Name, that At the Name of jesus every Knee should bow.
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That is, obey with Humility and Reverence, as the Phrase imports and is often used in Scripture: That so as Christ obtained Glory and Exaltation, you also may be Exalted and Glorified with him. Work out your own Salvation.
That is, obey with Humility and reverence, as the Phrase imports and is often used in Scripture: That so as christ obtained Glory and Exaltation, you also may be Exalted and Glorified with him. Work out your own Salvation.
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First, For Salvation, you may take it for the whole supernatural State of a Christian, begun here in Grace, and to be finished hereafter in Glory. And,
First, For Salvation, you may take it for the Whole supernatural State of a Christian, begun Here in Grace, and to be finished hereafter in Glory. And,
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until through them, that Salvation that is begun here on Earth, be perfected in Heaven. To Work out our Salvation, therefore, implies three things: First, Pains and Labour.
until through them, that Salvation that is begun Here on Earth, be perfected in Heaven. To Work out our Salvation, Therefore, Implies three things: First, Pains and Labour.
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Though the Work be difficult, our Strength little, the Enemies many, and the Oppositions powerful; yet continue working, your Labour shall not be in Vain;
Though the Work be difficult, our Strength little, the Enemies many, and the Oppositions powerful; yet continue working, your Labour shall not be in Vain;
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Secondly, Here is the express way and manner how this Work should be done, and that is, With Fear and Trembling. Work out your own Salvation with Fear and Trembling.
Secondly, Here is the express Way and manner how this Work should be done, and that is, With fear and Trembling. Work out your own Salvation with fear and Trembling.
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and a Holy awe and reverence of God, with which Humility and Reverence, the highest degree of spiritual Joy and Assurance is so far from being inconsistent, that it usually springs from it, and is built upon it.
and a Holy awe and Reverence of God, with which Humility and reverence, the highest degree of spiritual Joy and Assurance is so Far from being inconsistent, that it usually springs from it, and is built upon it.
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This now is meant by Fear and Trembling, and so the Phrase is often used in Scripture. So the Psalmist, Serve the Lord with Fear, and rejoyce with Trembling.
This now is meant by fear and Trembling, and so the Phrase is often used in Scripture. So the Psalmist, Serve the Lord with fear, and rejoice with Trembling.
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First, If we refer it to the Duty of working out Salvation, then the Force and Strength of it lies in the Consideration of that Aid and Assistance that God by working in us affords us, to the working out of our own Salvation.
First, If we refer it to the Duty of working out Salvation, then the Force and Strength of it lies in the Consideration of that Aid and Assistance that God by working in us affords us, to the working out of our own Salvation.
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Work? Why, Alas may some say, How can we Work? Are not the Duties of Obedience Divine and Supernatural? And is it not an Almighty Power alone that can inable us to do what is Supernatural? Are we Omnipotent? Doth not God herein plainly seek Advantages against us, in bidding us thus to Work, who have no Hands,
Work? Why, Alas may Some say, How can we Work? are not the Duties of obedience Divine and Supernatural? And is it not an Almighty Power alone that can inable us to do what is Supernatural? are we Omnipotent? Does not God herein plainly seek Advantages against us, in bidding us thus to Work, who have no Hands,
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Secondly, If we refer this Reason to the manner of performing of Obedience, that it must be with Fear and Trembling, as if the Exhortation run thus, Be humble and awful in your Obedience, For it is God who worketh in you both to will and to do, and then it carries a double force with it.
Secondly, If we refer this Reason to the manner of performing of obedience, that it must be with fear and Trembling, as if the Exhortation run thus, Be humble and awful in your obedience, For it is God who works in you both to will and to do, and then it carries a double force with it.
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There is nothing that will sooner take down Pharisaical Pride and Boasting, than sometimes to be Catechising our selves with those two or three Questions and Interrogatories of the Apostle; Who made thee to differ? What hast thou that thou didst not receive? Now if thou hast received it,
There is nothing that will sooner take down Pharisaical Pride and Boasting, than sometime to be Catechising our selves with those two or three Questions and Interrogatories of the Apostle; Who made thee to differ? What hast thou that thou didst not receive? Now if thou hast received it,
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To mention places for the proof of this were to transcribe the Bible; we can no where open this Blessed Book but we find this Truth proved to us, either directly, or by consequence,
To mention places for the proof of this were to transcribe the bible; we can no where open this Blessed Book but we find this Truth proved to us, either directly, or by consequence,
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for it is the very Genius of the Scripture. And yet it is strange in these Days to see how dubiously some Men (who would be thought admirers of Free Grace) speak of obedience and working,
for it is the very Genius of the Scripture. And yet it is strange in these Days to see how dubiously Some Men (who would be Thought admirers of Free Grace) speak of Obedience and working,
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Oh it is a soft and easie Doctrin to bid Men sit still and believe (as if God would Translate Men to Heaven upon their Couches,) to tell them that all that they have now to do, is but to labour for more assurance, to Praise God,
O it is a soft and easy Doctrine to bid Men fit still and believe (as if God would Translate Men to Heaven upon their Couches,) to tell them that all that they have now to do, is but to labour for more assurance, to Praise God,
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does it not? to tell them, that God sees no Sin in them, nor requires no Duty from them? That Repentance and Humiliation are legal things belonging only to younger Persons,
does it not? to tell them, that God sees no since in them, nor requires no Duty from them? That Repentance and Humiliation Are Legal things belonging only to younger Persons,
and not to the Heirs of the Promises? Oh! Who could think it possible that such Dreams and Fantastick delusions could possess so many Mens Hearts that ever heard the Scripture speak in its own Language,
and not to the Heirs of the Promises? Oh! Who could think it possible that such Dreams and Fantastic delusions could possess so many Men's Hearts that ever herd the Scripture speak in its own Language,
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or that ever read what Christ himself, the Holy Ghost, or the Blessed Apostles have written, who bid us to work the works of God? To give all Diligence, to abound in all the Fruits of Righteousness? Is it possible that these Notions should be dispersed by some,
or that ever read what christ himself, the Holy Ghost, or the Blessed Apostles have written, who bid us to work the works of God? To give all Diligence, to abound in all the Fruits of Righteousness? Is it possible that these Notions should be dispersed by Some,
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and entertained by others, but because it always hath been the policy of the Devil, wherein he hath sped so well, still to vent those Doctrines that indulge the Flesh, under the Name and Patronage of Free Grace and Gospel attainments? But of this more hereafter.
and entertained by Others, but Because it always hath been the policy of the devil, wherein he hath sped so well, still to vent those Doctrines that indulge the Flesh, under the Name and Patronage of Free Grace and Gospel attainments? But of this more hereafter.
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First, Wherefore is it that we are commanded, to strive that we may enter in at the strait Gate? So to run that we may Obtain? So to Wrestle that we may be able to Stand? So to Fight that we may lay hold on Eternal Life? Not to faint in our Minds? Nor to grow weary of well doing? Do not all these Expressions imply great labour and pains? Can you strive,
First, Wherefore is it that we Are commanded, to strive that we may enter in At the strait Gate? So to run that we may Obtain? So to Wrestle that we may be able to Stand? So to Fight that we may lay hold on Eternal Life? Not to faint in our Minds? Nor to grow weary of well doing? Do not all these Expressions imply great labour and pains? Can you strive,
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nor to be weary, when we have no work to do? Therefore it is the genius and sum of the Scripture to excite Men to be always active and laborious in the ways of Holiness and Obedience.
nor to be weary, when we have no work to do? Therefore it is the genius and sum of the Scripture to excite Men to be always active and laborious in the ways of Holiness and obedience.
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And indeed it were very strange, if that God, who will reward us with Eternal Life, according to our works, should yet lay a check upon the ingenuity of the new Creature, thereby to account Eternal Life too low a Motive to excite unto Eternal Life.
And indeed it were very strange, if that God, who will reward us with Eternal Life, according to our works, should yet lay a check upon the ingenuity of the new Creature, thereby to account Eternal Life too low a Motive to excite unto Eternal Life.
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Thirdly, Consider, is it not to this end, that God hath implanted such an Active Principle of Grace in the Hearts of his Servants, that thereby they might be inabled to work out their own Salvation? If God would save you without working,
Thirdly, Consider, is it not to this end, that God hath implanted such an Active Principle of Grace in the Hearts of his Servants, that thereby they might be enabled to work out their own Salvation? If God would save you without working,
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why then hath he given you such an operative Principle that you might work? Nay, I might affirm it, he might as well save you without Grace, as without works;
why then hath he given you such an operative Principle that you might work? Nay, I might affirm it, he might as well save you without Grace, as without works;
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Fourthly, Why hath God so often promised us Assistance, if it be not that thereby we should be incouraged to work? He stands by us to confirm our Hearts, to strengthen our Hands, to help our Weakness, to quicken our Deadness, to recruit our Graces by continual Supplies;
Fourthly, Why hath God so often promised us Assistance, if it be not that thereby we should be encouraged to work? He Stands by us to confirm our Hearts, to strengthen our Hands, to help our Weakness, to quicken our Deadness, to recruit our Graces by continual Supplies;
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Fourthly, Others look upon it as vain and needless, since God will certainly bring to salvation all those whom he hath Elected and foreknown according to his purpose;
Fourthly, Others look upon it as vain and needless, since God will Certainly bring to salvation all those whom he hath Elected and foreknown according to his purpose;
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when he knows we have no power to perform it? Either say they, it concerns those that are spiritually inclined and have their salvation already begun, that they perfect it by working of it out;
when he knows we have no power to perform it? Either say they, it concerns those that Are spiritually inclined and have their salvation already begun, that they perfect it by working of it out;
and if so, alas to what purpose is it, when they themselves can act no further than they are acted? They cannot so much as Will their own salvation unless God give them to Will;
and if so, alas to what purpose is it, when they themselves can act no further than they Are acted? They cannot so much as Will their own salvation unless God give them to Will;
And is it rational, is it just and equal to bid dead Men work? Or doth it become that God, who would be thought by us to be infinitely merciful and compassionate, to mock and deride humane Miseries, in requiring of them things that are impossible? Had he commanded us to bring Light out of Darkness:
And is it rational, is it just and equal to bid dead Men work? Or does it become that God, who would be Thought by us to be infinitely merciful and compassionate, to mock and deride humane Misery's, in requiring of them things that Are impossible? Had he commanded us to bring Light out of Darkness:
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Whether or no his absolute uncontroulable Sovereignty might have required that from us that is above our Power ever to perform, may rather modestly be doubted, than peremptorily concluded:
Whither or no his absolute uncontrollable Sovereignty might have required that from us that is above our Power ever to perform, may rather modestly be doubted, than peremptorily concluded:
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Yet this is certain, that those very Duties that now we complain we have no Strength and Power to perform, were once as subject to our Power and the Freedom of our own Wills,
Yet this is certain, that those very Duties that now we complain we have no Strength and Power to perform, were once as Subject to our Power and the Freedom of our own Wills,
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as we lessen our Ability? Truly had Adam once thought of this slight, he might have sinn'd himself quite from under the command and dominion of his Creator,
as we lessen our Ability? Truly had Adam once Thought of this slight, he might have sinned himself quite from under the command and dominion of his Creator,
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Do not you your selves think you may, if a Debtor of yours through his own default becomes a Bankrupt, require your Debt of him? So stands the Case here between God and us;
Do not you your selves think you may, if a Debtor of yours through his own default becomes a Bankrupt, require your Debt of him? So Stands the Case Here between God and us;
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Yea, were it so that God could with Justice require no more from us than what at present we have Power and Ability to perform, this would make the Grace of God, First, vain and fruitless; and, Secondly, dangerous and destructive.
Yea, were it so that God could with justice require no more from us than what At present we have Power and Ability to perform, this would make the Grace of God, First, vain and fruitless; and, Secondly, dangerous and destructive.
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If God can require justly no more of us than we can perform, wherefore is it that Men are justly damned? Is it not because they will not do what they are able to do? And whence is it that they have this Ability? Is it not from the Grace of God's Spirit? And therefore if they have not Grace to make them able to do more than their own corrupt Wills are willing to do, God could not justly condemn them,
If God can require justly no more of us than we can perform, Wherefore is it that Men Are justly damned? Is it not Because they will not do what they Are able to do? And whence is it that they have this Ability? Is it not from the Grace of God's Spirit? And Therefore if they have not Grace to make them able to do more than their own corrupt Wills Are willing to do, God could not justly condemn them,
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I would only ask these Persons this Question, Whether do they grant, or whether or no can they deny, that God antecedently before he Commands, knows who will obey and who will not obey? If they say God knows who will not obey;
I would only ask these Persons this Question, Whither do they grant, or whither or not can they deny, that God antecedently before he Commands, knows who will obey and who will not obey? If they say God knows who will not obey;
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will they say God mocks them when he Commands them to obey, though he knows they will not? What they Answer to this, the same may we Answer to their Objection.
will they say God mocks them when he Commands them to obey, though he knows they will not? What they Answer to this, the same may we Answer to their Objection.
But now there are two Ends why God Commands us thus to work though we are not able, according to which God is very serious in commanding us thus to work.
But now there Are two Ends why God Commands us thus to work though we Are not able, according to which God is very serious in commanding us thus to work.
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Secondly, God loves to deal with Men as with rational Creatures, that have free Faculties, capable of moral Influences, fit Subjects to be wrought upon by Precepts, Counsels, Commands and Exhortations,
Secondly, God loves to deal with Men as with rational Creatures, that have free Faculties, capable of moral Influences, fit Subject's to be wrought upon by Precepts, Counsels, Commands and Exhortations,
First, To those that shall be saved, these are the Instruments which the Spirit of God makes use of to incline their Wills and conquer their Affections into the Obedience of Christ,
First, To those that shall be saved, these Are the Instruments which the Spirit of God makes use of to incline their Wills and conquer their Affections into the obedience of christ,
and therefore when God Converts any, he takes both these ways, inwardly he works by effectual Grace, powerfully subduing the Will as a Creature subject unto it;
and Therefore when God Converts any, he Takes both these ways, inwardly he works by effectual Grace, powerfully subduing the Will as a Creature Subject unto it;
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and outwardly he works by moral Suasions, and Authoritative Commands, whereby he inclines the will sweetly and freely to consent to the Power of that inward Grace, which indeed he shall never, nay indeed he cannot resist;
and outwardly he works by moral Suasions, and Authoritative Commands, whereby he inclines the will sweetly and freely to consent to the Power of that inward Grace, which indeed he shall never, nay indeed he cannot resist;
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First, They are Instruments in the Hand of the common work of the Spirit of God, to raise them up to all those moral good things that they attain to, short of true and saving Grace.
First, They Are Instruments in the Hand of the Common work of the Spirit of God, to raise them up to all those moral good things that they attain to, short of true and Saving Grace.
Whose Conscience can gainsay this? Let the vilest Sinner freely speak, when he hath been most mad and wild upon his Lusts, hath not oftentimes some Command or Threatning suddenly shot it self in betwixt his Conscience and Sin? Hath not two or three weak Words silently whispered to him, whence or from whom he knows not, stopt his way and given a Check to his Lust,
Whose Conscience can gainsay this? Let the Vilest Sinner freely speak, when he hath been most mad and wild upon his Lustiest, hath not oftentimes Some Command or Threatening suddenly shot it self in betwixt his Conscience and since? Hath not two or three weak Words silently whispered to him, whence or from whom he knows not, stopped his Way and given a Check to his Lust,
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Hath he not often warned, and counselled and threatned them? Hath he not told them, with as much earnestness and vehemency as the words of his Ministers could deliver it, That the wages of sin is death, and the end of those ways wherein they walk will be Shame and eternal Destruction? Have they not with all Seriousness and Entreaties been called upon again and again to repent and turn from the unfruitful Works of Darkness,
Hath he not often warned, and counseled and threatened them? Hath he not told them, with as much earnestness and vehemency as the words of his Ministers could deliver it, That the wages of since is death, and the end of those ways wherein they walk will be Shame and Eternal Destruction? Have they not with all Seriousness and Entreaties been called upon again and again to Repent and turn from the unfruitful Works of Darkness,
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when they have been calling and crying after any, Turn ye, turn ye, why will you die? This is that which from our Souls we do beseech and intreat at the Hands of Sinners,
when they have been calling and crying After any, Turn you, turn you, why will you die? This is that which from our Souls we do beseech and entreat At the Hands of Sinners,
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nay, for the Blood and Bowels of their own precious Souls, which they are wilfully spilling upon the Ground, that they would turn and live. Now there is not one that hears this serious Obtestation and is not obedient to it,
nay, for the Blood and Bowels of their own precious Souls, which they Are wilfully spilling upon the Ground, that they would turn and live. Now there is not one that hears this serious Obtestation and is not obedient to it,
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I say, where there is special Grace given to make the Will willing to convert, to believe and to repent, there is nothing more required to make a Man able;
I say, where there is special Grace given to make the Will willing to convert, to believe and to Repent, there is nothing more required to make a Man able;
And therefore, God expostulates with the stubborness of the Will, Why will you perish, why will you die? And Christ accuseth the Will, You will not come unto me that you may have Life. It is true there is an impotency in the Will,
And Therefore, God expostulates with the Stubbornness of the Will, Why will you perish, why will you die? And christ Accuseth the Will, You will not come unto me that you may have Life. It is true there is an impotency in the Will,
Our Cannot is not indeed an impotency that we lie under so much, as stubborness of our Wills. There is not the greatest Sinner, who hath wrought Iniquity with both Hands greedily,
Our Cannot is not indeed an impotency that we lie under so much, as Stubbornness of our Wills. There is not the greatest Sinner, who hath wrought Iniquity with both Hands greedily,
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they do not believe that they are thus impotent, no it is in the inward and secret Thoughts of them all that they have a Power to work out their own Salvation;
they do not believe that they Are thus impotent, no it is in the inward and secret Thoughts of them all that they have a Power to work out their own Salvation;
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and therefore they are inexcusable, if they strive not to put forth that Power that they suppose they have into Act. Although a Man's Feet be chain'd and fetter'd that he cannot walk nor stir,
and Therefore they Are inexcusable, if they strive not to put forth that Power that they suppose they have into Act. Although a Man's Feet be chained and fettered that he cannot walk nor stir,
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And I shall endeavour by some Arguments to convince Sinners, that they do indeed think and believe that they have this Power to work out their own Salvation, whatever they may pretend to,
And I shall endeavour by Some Arguments to convince Sinners, that they do indeed think and believe that they have this Power to work out their own Salvation, whatever they may pretend to,
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and walk more holily and strictly for the future? And did you not really thus resolve to do? Few, I believe, there are but have some time or other, under some Fit of Sickness or some pang of Conscience, thus done.
and walk more holily and strictly for the future? And did you not really thus resolve to do? Few, I believe, there Are but have Some time or other, under Some Fit of Sickness or Some pang of Conscience, thus done.
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And what, did you resolve all this, and yet at the same time think and believe you could do nothing at all? Did you only mock God? Did you only dally and play with your own Consciences? No, certainly, Conscience was too much provoked, too much inraged,
And what, did you resolve all this, and yet At the same time think and believe you could do nothing At all? Did you only mock God? Did you only dally and play with your own Consciences? No, Certainly, Conscience was too much provoked, too much enraged,
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We find this very Temper in the Israelites, when they were affrighted with the terrible Voice of God from Mount Sinai in the 5th of Deutronomy. See how confidently, under that Conviction, they promised and resolved, Speak thou unto us what the Lord our God shall say unto thee, and we will do it.
We find this very Temper in the Israelites, when they were affrighted with the terrible Voice of God from Mount Sinai in the 5th of Deuteronomy. See how confidently, under that Conviction, they promised and resolved, Speak thou unto us what the Lord our God shall say unto thee, and we will do it.
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and make great Promises what they will be and do, Whether it be good or whether it be evil, say they, we will obey the voice of the Lord our God. And oh!
and make great Promises what they will be and do, Whither it be good or whither it be evil, say they, we will obey the voice of the Lord our God. And o!
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how many pious Purposes and holy Resolutions have the Dangers, Fears and sick Beds of many Men been Witnesses unto? Have they not heard Sinners cry out, Lord, spare a little, give us some space, try us once more Lord,
how many pious Purposes and holy Resolutions have the Dangers, Fears and sick Beds of many Men been Witnesses unto? Have they not herd Sinners cry out, Lord, spare a little, give us Some Molle, try us once more Lord,
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And are not these Resolutions and Promises evident Convictions, that you thought you had Power to do what you thus resolved to do? Who is there but hath some time or other, under some Trouble and Affliction, taken up such Resolutions of Obedience as these? And certainly you dare not so much mock God,
And Are not these Resolutions and Promises evident Convictions, that you Thought you had Power to do what you thus resolved to do? Who is there but hath Some time or other, under Some Trouble and Affliction, taken up such Resolutions of obedience as these? And Certainly you Dare not so much mock God,
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and dally with your own Consciences under such Convictions, as to make such Promises, but that you think you can perform what you promise. And that is one Argument.
and dally with your own Consciences under such Convictions, as to make such Promises, but that you think you can perform what you promise. And that is one Argument.
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so utterly lost as to any shews and appearances of Goodness, as not to have prayed or performed one Duty unto God in his whole Life? Why now to what end have you prayed and performed these Duties that you have done? Was it not for Salvation? And did you work for Salvation and at the same time believe you could not work? No, this is impossible that ever any Mans Practice should maintain such a contradiction.
so utterly lost as to any shows and appearances of goodness, as not to have prayed or performed one Duty unto God in his Whole Life? Why now to what end have you prayed and performed these Duties that you have done? Was it not for Salvation? And did you work for Salvation and At the same time believe you could not work? No, this is impossible that ever any men Practice should maintain such a contradiction.
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for somthing must be done, though it be but formally, though but a slight, cold, heartless, Lord have Mercy on me, or a customary, Lord forgive me; yet something Conscience requires,
for something must be done, though it be but formally, though but a slight, cold, heartless, Lord have Mercy on me, or a customary, Lord forgive me; yet something Conscience requires,
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Thirdly, Wherefore is it that you trust to and rely upon your works, if indeed you think you have no Power to work out your own Salvation by them? Would it be so hard and difficult to take Men off from leaning too much upon their Works,
Thirdly, Wherefore is it that you trust to and rely upon your works, if indeed you think you have no Power to work out your own Salvation by them? Would it be so hard and difficult to take Men off from leaning too much upon their Works,
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if they did not believe they had a Power to work out their own Salvation by them? Men do apprehend some worth, some value and sufficiency in what themselves do in order to Eternity.
if they did not believe they had a Power to work out their own Salvation by them? Men do apprehend Some worth, Some valve and sufficiency in what themselves do in order to Eternity.
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And can there be such a Principle in Men, and yet at the same time believe and think that they cannot work out their own Salvation? It is very evident therefore, whatever Notions Men may take up to stop the Mouth of a clamorous Conscience when it calls them to working and labouring,
And can there be such a Principle in Men, and yet At the same time believe and think that they cannot work out their own Salvation? It is very evident Therefore, whatever Notions Men may take up to stop the Mouth of a clamorous Conscience when it calls them to working and labouring,
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and resist the Motions of the Holy Spirit, thinking it time enough to do what it puts you upon hereafter? What need I begin so soon to vex Flesh and Blood? What, deny the Pleasures of my Life as soon as I come to relish and taste them? When Sickness and gray Hairs admonish me,
and resist the Motions of the Holy Spirit, thinking it time enough to do what it puts you upon hereafter? What need I begin so soon to vex Flesh and Blood? What, deny the Pleasures of my Life as soon as I come to relish and taste them? When Sickness and grey Hairs admonish me,
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Speak truly and deal plainly with your own Consciences, have not these been the foolish Reasonings of your own Hearts? Have you not often thus promised God and your own Consciences? And doth not all this imply that you thought you had a Power to do it? Why did you delay and put it off,
Speak truly and deal plainly with your own Consciences, have not these been the foolish Reasonings of your own Hearts? Have you not often thus promised God and your own Consciences? And does not all this imply that you Thought you had a Power to do it? Why did you Delay and put it off,
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Would a Master, when he Commands his Servant to work, take this as a sufficient Excuse for his Sloth and Idleness, that he hath no Power to work, till God Acts and Moves him? Why this is a Truth, that he cannot do it unless God inable him;
Would a Master, when he Commands his Servant to work, take this as a sufficient Excuse for his Sloth and Idleness, that he hath no Power to work, till God Acts and Moves him? Why this is a Truth, that he cannot do it unless God inable him;
Pray tell me, what Power have I to Speak one Word, or you to Hear one Word more unless God concurs to it? Nay, we are not sufficient to think as of our selves;
Pray tell me, what Power have I to Speak one Word, or you to Hear one Word more unless God concurs to it? Nay, we Are not sufficient to think as of our selves;
What a miserable ridiculous Task would it be, if in every Action of our Lives wherein we can do nothing without God, we should still be questioning Gods concurrence with us!
What a miserable ridiculous Task would it be, if in every Actium of our Lives wherein we can do nothing without God, we should still be questioning God's concurrence with us!
When you Sit, do you dispute whether God will inable you to Arise? When you Walk, do you every Step you take, question whether God will concur to another Step? No Men put these things to the Trial;
When you Fit, do you dispute whither God will inable you to Arise? When you Walk, do you every Step you take, question whither God will concur to Another Step? No Men put these things to the Trial;
Now why should we not do so in Spirituals as well as in Temporals? Are they not of greater Concernment? Do they not more deserve the Trial? It is true, we can do nothing without God's concurrence;
Now why should we not do so in Spirituals as well as in Temporals? are they not of greater Concernment? Do they not more deserve the Trial? It is true, we can do nothing without God's concurrence;
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or that which is worse than nothing? What Force or Restraint is laid upon you? Is there any Violence used to you? Can you not think? And if you can, can you not think of God as well as of the Things of the World,
or that which is Worse than nothing? What Force or Restraint is laid upon you? Is there any Violence used to you? Can you not think? And if you can, can you not think of God as well as of the Things of the World,
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and the Concernments of another Life, as well as of your Trade, and Bargainings, and other trivial Matters, which are below a Man, much more below a Christian? What force is there put upon Sinners? Doth the Devil screw open the Drunkards Mouth,
and the Concernments of Another Life, as well as of your Trade, and Bargainings, and other trivial Matters, which Are below a Man, much more below a Christian? What force is there put upon Sinners? Does the devil screw open the Drunkards Mouth,
and pour down his intemperate Cups whether he will or no? Doth the Devil violently move the black Tongue of the Blasphemer and Swearer to rend and tear the holy Name of God, by horrid Oaths and Blasphemies? Doth the Devil strike Men dumb when they should Pray,
and pour down his intemperate Cups whither he will or no? Does the devil violently move the black Tongue of the Blasphemer and Swearer to rend and tear the holy Name of God, by horrid Oaths and Blasphemies? Does the devil strike Men dumb when they should Pray,
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or Deaf when they should Hear, or Senseless when they should understand and ponder? Is there any such force or violence used unto any? Can you not avoid the one? And can you not do the other if you will? Yes you can, but you will not;
or Deaf when they should Hear, or Senseless when they should understand and ponder? Is there any such force or violence used unto any? Can you not avoid the one? And can you not do the other if you will? Yes you can, but you will not;
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Is there any hopes that you would ever willingly do the greater, who will not do the less? Let your Impotency and Weakness be what it will, your Damnation lies not upon it,
Is there any hope's that you would ever willingly do the greater, who will not do the less? Let your Impotency and Weakness be what it will, your Damnation lies not upon it,
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but upon your Wilfulness, so long as your Wilfulness is greater than your Weakness: No, it is not upon your Impotency that your precious and immortal Souls perish eternally,
but upon your Wilfulness, so long as your Wilfulness is greater than your Weakness: No, it is not upon your Impotency that your precious and immortal Souls perish eternally,
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Sinners! wherefore then will you perish? Why will you sleep away your Souls into Hell? Will you go on drowsily to Destruction? Shall your Souls be ready to burn as a Brand in unquenchable Fire,
Sinners! Wherefore then will you perish? Why will you sleep away your Souls into Hell? Will you go on drowsily to Destruction? Shall your Souls be ready to burn as a Brand in unquenchable Fire,
But should I labour, should I endeavour, should I work to my utmost, should I do all that I am able to do, I cannot work Grace in my self by all this, to what purpose then should I work?
But should I labour, should I endeavour, should I work to my utmost, should I do all that I am able to do, I cannot work Grace in my self by all this, to what purpose then should I work?
However, try God in this particular: Did you ever know any who thus laboured, and thus wrought, that did not give very good Evidence of a Work of Grace wrought upon their Hearts? And why then should you suspect that you should be the first? What reason have you to think that God should make you the first Example of a Soul that did endeavour, strive and work for Salvation,
However, try God in this particular: Did you ever know any who thus laboured, and thus wrought, that did not give very good Evidence of a Work of Grace wrought upon their Hearts? And why then should you suspect that you should be the First? What reason have you to think that God should make you the First Exampl of a Soul that did endeavour, strive and work for Salvation,
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Thus in these six Particulars put together, you have a full and an abundant Answer and Satisfaction to this Objection, concerning our Impotency to work out our own Salvation.
Thus in these six Particulars put together, you have a full and an abundant Answer and Satisfaction to this Objection, Concerning our Impotency to work out our own Salvation.
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Secondly, Another Objection against this Doctrin is this, Thus to press Men to Obedience and Working, is prejudicial and derogatory unto Christ's Merits, by which alone we are saved,
Secondly, another Objection against this Doctrine is this, Thus to press Men to obedience and Working, is prejudicial and derogatory unto Christ's Merits, by which alone we Are saved,
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Hath not Christ already done all for us? Hath not he finished and wrought out our Salvation himself? And is not this to render his Work as insufficient, to go and piece it out by our Obedience? Is not this to set up our Works as Antichrist, in flat opposition and defiance to the gracious Ʋndertaking and perfect Accomplishment of Jesus Christ,
Hath not christ already done all for us? Hath not he finished and wrought out our Salvation himself? And is not this to render his Work as insufficient, to go and piece it out by our obedience? Is not this to Set up our Works as Antichrist, in flat opposition and defiance to the gracious Ʋndertaking and perfect Accomplishment of jesus christ,
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First, He hath satisfied Divine Justice for us, snatching us from under the vengeance of God, substituting himself in our room and stead, bearing the Load of all that Wrath and Punishment that must otherwise have fallen insupportably heavy upon us.
First, He hath satisfied Divine justice for us, snatching us from under the vengeance of God, substituting himself in our room and stead, bearing the Load of all that Wrath and Punishment that must otherwise have fallen insupportably heavy upon us.
His Soul, says the Prophet, was made an Offering for Sin. And He was made Sin for us, says the Apostle, that is, he was punished as a Sinner for us, Who knew no Sin. And,
His Soul, Says the Prophet, was made an Offering for Sin. And He was made since for us, Says the Apostle, that is, he was punished as a Sinner for us, Who knew not Sin. And,
Secondly, He hath perfectly fulfilled the Commands of the Law by his active Obedience, that the Life promised by God in the Law to the doers of it, doth now undoubtedly belong to all those for whom Christ did obey the Law;
Secondly, He hath perfectly fulfilled the Commands of the Law by his active obedience, that the Life promised by God in the Law to the doers of it, does now undoubtedly belong to all those for whom christ did obey the Law;
But what? shall Glory and Happiness be presently bestowed upon us? shall we be installed into it without any more Circumstance? must nothing intervene betwixt Christs purchase and our actual possession? Yes, that there must. For,
But what? shall Glory and Happiness be presently bestowed upon us? shall we be installed into it without any more Circumstance? must nothing intervene betwixt Christ purchase and our actual possession? Yes, that there must. For,
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And why did Christ make this purchase? Why did he merit Grace for us? Was it not that we might act it in Obedience? And if Christ merited Grace that we might Obey, is it sense to Object that our Obedience is derogatory to Christ's Merit? If one end of Christ's doing all that he did for us, was to inable us to do for our selves, will any Man say,
And why did christ make this purchase? Why did he merit Grace for us? Was it not that we might act it in obedience? And if christ merited Grace that we might Obey, is it sense to Object that our obedience is derogatory to Christ's Merit? If one end of Christ's doing all that he did for us, was to inable us to do for our selves, will any Man say,
now I am bound to do nothing, because Christ hath done all? How lost are such Men both to Reason and Religion, who undertake so to argue? No, Salvation was purchased and Grace was procured, that by the acting and exercise of that Grace we might attain to that Salvation;
now I am bound to do nothing, Because christ hath done all? How lost Are such Men both to Reason and Religion, who undertake so to argue? No, Salvation was purchased and Grace was procured, that by the acting and exercise of that Grace we might attain to that Salvation;
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as that we conclude them guilty of the highest Sacriledg, and practical Blasphemy against the Priestly Office of Jesus Christ, who think by their own works to Merit the one or the other.
as that we conclude them guilty of the highest Sacrilege, and practical Blasphemy against the Priestly Office of jesus christ, who think by their own works to Merit the one or the other.
And therefore though Jesus Christ hath done thus much for us, yet that he might leave us also some work to do, I shall now shew what he expects from us in order to the working out of our own Salvation.
And Therefore though jesus christ hath done thus much for us, yet that he might leave us also Some work to do, I shall now show what he expects from us in order to the working out of our own Salvation.
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First, He requires that all those who are void of Grace should labour for it with that Power and Strength that they have, and in so doing they do not at all intrench upon the Work of Christ,
First, He requires that all those who Are void of Grace should labour for it with that Power and Strength that they have, and in so doing they do not At all entrench upon the Work of christ,
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Let every Sinner know that this is it that he is called upon for, this is that God expects from him, it is his Work to repent and return that he may live.
Let every Sinner know that this is it that he is called upon for, this is that God expects from him, it is his Work to Repent and return that he may live.
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yet pray, says he, if perhaps the thought of thine heart may be forgiven thee. Do not therefore cheat your own Souls into Perdition by lazy Notions of Christ's Merits.
yet pray, Says he, if perhaps the Thought of thine heart may be forgiven thee. Do not Therefore cheat your own Souls into Perdition by lazy Notions of Christ's Merits.
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Secondly, Christ expects and requires that those that have Grace should put forth the utmost Strength and Power thereof, in labouring after that Salvation that he hath purchased for them:
Secondly, christ expects and requires that those that have Grace should put forth the utmost Strength and Power thereof, in labouring After that Salvation that he hath purchased for them:
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Is not that which Christ hath already done, sufficient for them? Is it not enough that he hath reconciled them to God by the Blood of the Covenant, that he hath made their Peace and procured their Pardon for them;
Is not that which christ hath already done, sufficient for them? Is it not enough that he hath reconciled them to God by the Blood of the Covenant, that he hath made their Peace and procured their Pardon for them;
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But must Christ Repent, and Believe, and Obey for them? This is not to make him a Saviour, but a Drudg. He hath done what was meet and fit for a Mediatour to do;
But must christ repent, and Believe, and Obey for them? This is not to make him a Saviour, but a Drudge. He hath done what was meet and fit for a Mediator to do;
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He now bids you Wash and be Clean, and what would you have more? Would you have the great Prophet come and strike off your Leprosy, and you only mark the Cure,
He now bids you Wash and be Clean, and what would you have more? Would you have the great Prophet come and strike off your Leprosy, and you only mark the Cure,
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and do nothing thereunto? Or is it indeed enough that Salvation and Happiness is purchased, that the way to Heaven is made passable, that the Bolts and Bars of the new Jerusalem by Christ are broken off? Alas, what of all this!
and do nothing thereunto? Or is it indeed enough that Salvation and Happiness is purchased, that the Way to Heaven is made passable, that the Bolts and Bars of the new Jerusalem by christ Are broken off? Alas, what of all this!
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It is therefore in vain that Christ died, it is in vain that thou art Justified, it is in vain that thou art Adopted, it is in vain that Heaven is prepared for thee:
It is Therefore in vain that christ died, it is in vain that thou art Justified, it is in vain that thou art Adopted, it is in vain that Heaven is prepared for thee:
Look with what Affection and Fervency you would pray, if now God with a Voice from Heaven should tell you, that for the next Prayer you make, you should be either Saved or Damned.
Look with what Affection and Fervency you would pray, if now God with a Voice from Heaven should tell you, that for the next Prayer you make, you should be either Saved or Damned.
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though not to the same end and purpose? And since the end of our Obedience is graciously changed, doth not this chang lay a farther obligation of Gratitude upon us to obey God, who requires it from us, not as Merit,
though not to the same end and purpose? And since the end of our obedience is graciously changed, does not this change lay a farther obligation of Gratitude upon us to obey God, who requires it from us, not as Merit,
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nay, let me say it is the most accursed use that any Christian can make of them, that from the Merit of Christ he shall take encouragement to grow more remiss and slack in Obedience.
nay, let me say it is the most accursed use that any Christian can make of them, that from the Merit of christ he shall take encouragement to grow more remiss and slack in obedience.
Secondly, So absolutely depend and rely upon the alone Merits of Jesus Christ for your Justification and Salvation, as if you never had performed an Act of Obedience in all your Life.
Secondly, So absolutely depend and rely upon the alone Merits of jesus christ for your Justification and Salvation, as if you never had performed an Act of obedience in all your Life.
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Who gave himself for us that he might redeem us from all Iniquity, and purify to himself a peculiar People zealous of good Works? Were this place seriously ponder'd over by Men, they would be ashamed to Object any longer, that our Duties and Works are derogatory to the purchase of Christ,
Who gave himself for us that he might Redeem us from all Iniquity, and purify to himself a peculiar People zealous of good Works? Were this place seriously pondered over by Men, they would be ashamed to Object any longer, that our Duties and Works Are derogatory to the purchase of christ,
and how necessary Obedience is to Salvation, that thereby we might excite and quicken their Hearts to Obedience, they with the Sluggard fold their Arms in their Bosom doing nothing, telling us these Doctrins are Arminianism and flat Popery; whereas in Deed and in Truth they are as far distant from either of them as Light is from Darkness;
and how necessary obedience is to Salvation, that thereby we might excite and quicken their Hearts to obedience, they with the Sluggard fold their Arms in their Bosom doing nothing, telling us these Doctrines Are Arminianism and flat Popery; whereas in Deed and in Truth they Are as Far distant from either of them as Light is from Darkness;
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and that by Grace we are saved? First, In general I answer, That Salvation upon our Working and Obedience is free Salvation, and that for four Reasons.
and that by Grace we Are saved? First, In general I answer, That Salvation upon our Working and obedience is free Salvation, and that for four Reasons.
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Had God required the same Things of us that now he doth, and never propounded a Reward to incourage us, he had been just and we had been as absolutely and as indispensably obliged to obey as now we are.
Had God required the same Things of us that now he does, and never propounded a Reward to encourage us, he had been just and we had been as absolutely and as indispensably obliged to obey as now we Are.
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And is it not now free Grace and Mercy, that when God might have required Obedience without a Reward, that yet he will bestow Salvation according to that Obedience? See what our Saviour saith in Luke 17. Doth the Master thank the Servant because he did the things that he was commanded to do? I trow not.
And is it not now free Grace and Mercy, that when God might have required obedience without a Reward, that yet he will bestow Salvation according to that obedience? See what our Saviour Says in Lycia 17. Does the Master thank the Servant Because he did the things that he was commanded to do? I trow not.
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how much more is free Grace magnified and glorified in accepting and rewarding a weak and imperfect Obedience with that Salvation, which the most perfect Obedience cannot deserve? For when we have done all, we have done but that which was our Duty to do;
how much more is free Grace magnified and glorified in accepting and rewarding a weak and imperfect obedience with that Salvation, which the most perfect obedience cannot deserve? For when we have done all, we have done but that which was our Duty to do;
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to reward that Work with Life, that deserves to be rewarded with Death, what is this but the effect of rich and glorious Grace? What is this but to bestow Heaven, not according to Merit,
to reward that Work with Life, that deserves to be rewarded with Death, what is this but the Effect of rich and glorious Grace? What is this but to bestow Heaven, not according to Merit,
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Therefore it is free Grace still to give an infinite Reward to so mean an Obedience, betwixt which Obedience and Reward, there is no comparison or proportion.
Therefore it is free Grace still to give an infinite Reward to so mean an obedience, betwixt which obedience and Reward, there is no comparison or proportion.
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And must not this then be wholly of free Grace? To save upon an Obedience wrought in us by God himself, it is to save altogether as freely as if we were saved without any Obedience at all.
And must not this then be wholly of free Grace? To save upon an obedience wrought in us by God himself, it is to save altogether as freely as if we were saved without any obedience At all.
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To this I Answer, We are to look to God's Commands, not to his Decrees; to our Duty not to his Purposes. The Decrees of God are a vast Ocean, whereinto many possibly may have curiously pry'd to their own Horror and Despair;
To this I Answer, We Are to look to God's Commands, not to his Decrees; to our Duty not to his Purposes. The Decrees of God Are a vast Ocean, whereinto many possibly may have curiously pried to their own Horror and Despair;
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and that which will both discourage all Endeavours and fill the Soul with Despair, to look first to Gods Decrees, and then to its own Duty; whereas indeed the right Method is,
and that which will both discourage all Endeavours and fill the Soul with Despair, to look First to God's Decrees, and then to its own Duty; whereas indeed the right Method is,
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but first work for Salvation, and if thy Work be good, and thy Obedience true, thereby thou mayest come to a certain Knowledge that thou art Elected. And know this also farther, that God who Elects to the End, Elects also to the Means.
but First work for Salvation, and if thy Work be good, and thy obedience true, thereby thou Mayest come to a certain Knowledge that thou art Elected. And know this also farther, that God who Elects to the End, Elects also to the Means.
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What says the Apostle, 2 Thess. God hath chosen us, there's Election; chosen us to Salvation, there's the End. But how? through sanctification of the Spirit, and belief of the Truth:
What Says the Apostle, 2 Thess God hath chosen us, there's Election; chosen us to Salvation, there's the End. But how? through sanctification of the Spirit, and belief of the Truth:
If therefore you believe heartily and obey sincerely, then your Election to Salvation stands firm; nay, the Scripture makes Election to be terminated as well in Obedience as Salvation.
If Therefore you believe heartily and obey sincerely, then your Election to Salvation Stands firm; nay, the Scripture makes Election to be terminated as well in obedience as Salvation.
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And now having, as I hope, satisfactorily Answer'd all Objections and Scruples that may arise in the Hearts of Men against this Doctrin, I now proceed to press this Duty of working for Salvation upon their Consciences;
And now having, as I hope, satisfactorily Answered all Objections and Scruples that may arise in the Hearts of Men against this Doctrine, I now proceed to press this Duty of working for Salvation upon their Consciences;
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Be perswaded then, Oh Sinners! to cast off your Sloth and Laziness, and to rouse your selves from that drowsy Slumber that you have long lain in, and to work for Salvation.
Be persuaded then, O Sinners! to cast off your Sloth and Laziness, and to rouse your selves from that drowsy Slumber that you have long lain in, and to work for Salvation.
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how easily it can stupify and benumb Reason, and lull Men asleep on the top of a Mast, and on the brinks of Hell; and though God and Man call upon them, Sinners, Sinners, bestir your selves, work for your Lives, you perish eternally if you do not labour to lay hold on eternal Life,
how Easily it can stupify and benumb Reason, and lull Men asleep on the top of a Mast, and on the brinks of Hell; and though God and Man call upon them, Sinners, Sinners, Bestir your selves, work for your Lives, you perish eternally if you do not labour to lay hold on Eternal Life,
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Yet truly when we call and cry thus earnestly, how easily can a careless, yawning, wretched Sinner, slight all these Admonitions, baffle all these Arguments, Motives and Persuasions,
Yet truly when we call and cry thus earnestly, how Easily can a careless, yawning, wretched Sinner, slight all these Admonitions, baffle all these Arguments, Motives and Persuasions,
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though urged upon them with all vehemency and tenderness of Affection that can be, and turn about like a Man besotted falling fast asleep again? When I consider this,
though urged upon them with all vehemency and tenderness of Affection that can be, and turn about like a Man besotted falling fast asleep again? When I Consider this,
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and against so many Disadvantages that can soon frustrate the Efficacy of weaker Words, and to give over in Despair with that of the Prophet, He that will be Righteous, let him be Righteous;
and against so many Disadvantages that can soon frustrate the Efficacy of Weaker Words, and to give over in Despair with that of the Prophet, He that will be Righteous, let him be Righteous;
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and let him be blam'd that ever should disturb or discourage you I know not whether some may not think that we Ministers are Task-Masters, and that we make more ado than needs.
and let him be blamed that ever should disturb or discourage you I know not whither Some may not think that we Ministers Are Task-Masters, and that we make more ado than needs.
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Hast thou not instead of working out thine own Salvation with Fear and Trembling, been working out thine own Condemnation without Fear or Trembling? Hast thou not been working the Works of Darkness? Hast thou not been working the Works of thy Father the Devil, as our Saviour tells the Jews? Truly this is not so much working as making of Work;
Hast thou not instead of working out thine own Salvation with fear and Trembling, been working out thine own Condemnation without fear or Trembling? Hast thou not been working the Works of Darkness? Hast thou not been working the Works of thy Father the devil, as our Saviour tells the jews? Truly this is not so much working as making of Work;
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all this must be undone again, or you your selves must be for ever undone; you must unrip and unravel your whole Lives by a deep and bitter Repentance;
all this must be undone again, or you your selves must be for ever undone; you must unrip and unravel your Whole Lives by a deep and bitter Repentance;
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and is it not yet time to begin? Can the Work of so many Years be undone, think you, in one moment? No, Sin and Satan make their Works more durable and lasting,
and is it not yet time to begin? Can the Work of so many years be undone, think you, in one moment? No, since and Satan make their Works more durable and lasting,
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It were the Work of an Age, yea, of Eternity it self if possibly we could so spend it, rather than of a few faint late Thoughts, to get an Humiliation deep enough,
It were the Work of an Age, yea, of Eternity it self if possibly we could so spend it, rather than of a few faint late Thoughts, to get an Humiliation deep enough,
Is it not then yet high time to begin? Have you not already made Work enough for your whole Lives, should they be longer than they are like to be? Nay,
Is it not then yet high time to begin? Have you not already made Work enough for your Whole Lives, should they be longer than they Are like to be? Nay,
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and yet such foolish Creatures are we that we make it more and more difficult by our Delays, adding to the strictness of Gods Commands the necessity of a severe Repentance.
and yet such foolish Creatures Are we that we make it more and more difficult by our Delays, adding to the strictness of God's Commands the necessity of a severe Repentance.
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but all should be filled up with Duties ranked in their several Orders, that as soon as he passeth through one he should enter upon another, that where one leaves him another may find him.
but all should be filled up with Duties ranked in their several Order, that as soon as he passes through one he should enter upon Another, that where one leaves him Another may find him.
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Now there are Four great and usual Duties every Man hath to do, which is enough to fill up all the time of his Life, were it stretched and tenter'd out to the end of our time.
Now there Are Four great and usual Duties every Man hath to do, which is enough to fill up all the time of his Life, were it stretched and tentered out to the end of our time.
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Still to be adding Cubits to his spiritual Stature, till he is grown to such a height and tallness in Grace, that his Head shall reach into Heaven and be Crowned there in absolute Perfection, with a Crown of Glory and Immortality.
Still to be adding Cubits to his spiritual Stature, till he is grown to such a height and tallness in Grace, that his Head shall reach into Heaven and be Crowned there in absolute Perfection, with a Crown of Glory and Immortality.
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Still a Christian must be ascending, ascending from a probable Conjecture to a good Persuasion, from a good Persuasion to a full Assurance, from that to a Rejoycing with Joy unspeakable and full of Glory.
Still a Christian must be ascending, ascending from a probable Conjecture to a good Persuasion, from a good Persuasion to a full Assurance, from that to a Rejoicing with Joy unspeakable and full of Glory.
These now are the general Works that should take up the Lives of Christians, and to these are subservient almost an infinite number of Particulars, some whereof are means whereby these great Things are obtained, others are Concomitants or the Effects and Fruits of them;
These now Are the general Works that should take up the Lives of Christians, and to these Are subservient almost an infinite number of Particulars, Some whereof Are means whereby these great Things Are obtained, Others Are Concomitants or the Effects and Fruits of them;
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For shame then, O Christians, since that your Work is so great, why will you sit still as if you knew not how to imploy your selves? Besides, there is great variety in your Work,
For shame then, Oh Christians, since that your Work is so great, why will you fit still as if you knew not how to employ your selves? Beside, there is great variety in your Work,
Thirdly, To evince the greatness of this Work, consider it is a Work that must be carried on against many Encounters and strong Oppositions that a Christian will certainly meet with;
Thirdly, To evince the greatness of this Work, Consider it is a Work that must be carried on against many Encounters and strong Oppositions that a Christian will Certainly meet with;
and a kind of sour Resolvedness to go thorough the ways of Obedience, notwithstanding all Opposition? These great Things are not to be atchieved without great Pains and Labour;
and a kind of sour Resolvedness to go through the ways of obedience, notwithstanding all Opposition? These great Things Are not to be achieved without great Pains and Labour;
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and therefore, if you resolve to do no more than a few heartless Wishes, no more than a few more heartless Duties will amount to, never raise your Expectations so high as Salvation;
and Therefore, if you resolve to do no more than a few heartless Wishes, no more than a few more heartless Duties will amount to, never raise your Expectations so high as Salvation;
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But lest the setting out the greatness of this Work, should rather deter and fright Men from it than excite and quicken their Endeavours to it, let me add a second Thing;
But lest the setting out the greatness of this Work, should rather deter and fright Men from it than excite and quicken their Endeavours to it, let me add a second Thing;
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And that is to consider what an infinite, incomparable Mercy it is that God will allow you to work for your Lives, that he sets Life and Death before you,
And that is to Consider what an infinite, incomparable Mercy it is that God will allow you to work for your Lives, that he sets Life and Death before you,
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And is it not infinite Mercy that Salvation and Happiness may be yours, though upon any Terms? Wicked Men are apt to say, O how happy had we been if God had never commanded us to Work,
And is it not infinite Mercy that Salvation and Happiness may be yours, though upon any Terms? Wicked Men Are apt to say, Oh how happy had we been if God had never commanded us to Work,
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if he had never required from us such harsh and difficult Duties, if we were but once free from this hard Task and heavy Burden of Obedience! But alas!
if he had never required from us such harsh and difficult Duties, if we were but once free from this hard Task and heavy Burden of obedience! But alas!
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as happy as they count this to be, yet if God required no working from them, he should then shew them just so much Mercy as he doth to the Devils and damned Spirits,
as happy as they count this to be, yet if God required no working from them, he should then show them just so much Mercy as he does to the Devils and damned Spirits,
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But what do you desire herein but only the unhappy Priviledge of the Damned, to be without Law and without Commands? But should God send to the Spirits now imprison'd,
But what do you desire herein but only the unhappy Privilege of the Damned, to be without Law and without Commands? But should God send to the Spirits now imprisoned,
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And furthermore consider this, if you do not now work, but perish under your Sloth, in Hell you will think it an infinite Mercy if God would command you more rigid and severe Obedience than ever he commanded from you on Earth:
And furthermore Consider this, if you do not now work, but perish under your Sloth, in Hell you will think it an infinite Mercy if God would command you more rigid and severe obedience than ever he commanded from you on Earth:
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No, but these things shall not so much as be your Duty in Hell; for there you shall be freed for ever from this rigorous and dreadful Law of God, that now you so much complain of and murmur against.
No, but these things shall not so much as be your Duty in Hell; for there you shall be freed for ever from this rigorous and dreadful Law of God, that now you so much complain of and murmur against.
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Oh! therefore be persuaded while you are yet under the Mercy of the Law, (give me leave to call it so) and while you have so many Promises couched in every Command, before God hath left off his merciful Commanding,
Oh! Therefore be persuaded while you Are yet under the Mercy of the Law, (give me leave to call it so) and while you have so many Promises couched in every Command, before God hath left off his merciful Commanding,
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what are threescore Years, if we were all sure to live so long, from the date of this present moment? How short a space is it for us to do that which is of eternal Concernment in,
what Are threescore years, if we were all sure to live so long, from the date of this present moment? How short a Molle is it for us to do that which is of Eternal Concernment in,
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and to how many of us is it already sunk in the Socket, and brought to a Snuff? and how soon the Breath of God may blow it out, neither you nor I know.
and to how many of us is it already sunk in the Socket, and brought to a Snuff? and how soon the Breath of God may blow it out, neither you nor I know.
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What can any shew that they have done? Where are the actings of Faith, the labour of Love, the perfect Works of Patience? Where are those Graces that are either begotten or increased? Where are the Corruptions that you have mortify'd? These are Works that require Ages to perform them in,
What can any show that they have done? Where Are the actings of Faith, the labour of Love, the perfect Works of Patience? Where Are those Graces that Are either begotten or increased? Where Are the Corruptions that you have mortified? These Are Works that require Ages to perform them in,
and suffer our precious Minutes to run and waste away doing nothing to any good purpose, till the Night is shutting in, till the Night of Darkness come upon us,
and suffer our precious Minutes to run and waste away doing nothing to any good purpose, till the Night is shutting in, till the Night of Darkness come upon us,
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Have you never known any who at the close of their Lives, having neglected their great Work, have spent that little time that they had then left them, in crying out for more time? And thus it may be with you also,
Have you never known any who At the close of their Lives, having neglected their great Work, have spent that little time that they had then left them, in crying out for more time? And thus it may be with you also,
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if your Consciences be not awakned sooner than by the Pains and Disquiets of a sick Bed; then, with Horror, you may cry out, More Time, Lord, more Time. But it will not then be granted, the Term is fixed, the last Hour is struck, the last Sand is run;
if your Consciences be not awakened sooner than by the Pains and Disquiets of a sick Bed; then, with Horror, you may cry out, More Time, Lord, more Time. But it will not then be granted, the Term is fixed, the last Hour is struck, the last Sand is run;
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according as these few are spent, so will my Doom be, either for Eternal Happiness or for Eternal Misery. And why should my precious Soul be so vile in my own Eyes,
according as these few Are spent, so will my Doom be, either for Eternal Happiness or for Eternal Misery. And why should my precious Soul be so vile in my own Eyes,
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or to the Enticements and Persuasions of Satans Temptations? No, stand off, for I am working for Eternity, an Eternity that is but a few Days hence, a boundless, a bottomless,
or to the Enticements and Persuasions of Satan Temptations? No, stand off, for I am working for Eternity, an Eternity that is but a few Days hence, a boundless, a bottomless,
This is such a Motive as methinks should make every Man that hears it, and hath but a sense what Eternity is, presently to bestir and rouse up himself,
This is such a Motive as methinks should make every Man that hears it, and hath but a sense what Eternity is, presently to Bestir and rouse up himself,
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for Eternity. To me there is no greater Argument of the Witchcraft and Sorcery that Sin and Satan useth to besot the Reason and Judgment of rational Creatures,
for Eternity. To me there is no greater Argument of the Witchcraft and Sorcery that since and Satan uses to besot the Reason and Judgement of rational Creatures,
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and if Grace doth but once set them right, the same activity of Nature that makes them work falsly and go amiss, will also continue their Motion orderly and regular when once they are set right.
and if Grace does but once Set them right, the same activity of Nature that makes them work falsely and go amiss, will also continue their Motion orderly and regular when once they Are Set right.
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many things indeed you trouble your selves with, the Cares of the World, the Temptations of Satan, the Corruptions of your own Hearts, these distract you,
many things indeed you trouble your selves with, the Cares of the World, the Temptations of Satan, the Corruptions of your own Hearts, these distract you,
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and it may be after all, Conscience begins to grow terrible, giving the Sinner no quiet in doing of that which Lust would let him have no rest till he had done:
and it may be After all, Conscience begins to grow terrible, giving the Sinner no quiet in doing of that which Lust would let him have no rest till he had done:
and no more is required of you in the ways of Obedience; nay, you are now divided, distracted and even torn in pieces, betwixt divers Lusts and Pleasures, all which cry give, give, and all are eager and importunate,
and no more is required of you in the ways of obedience; nay, you Are now divided, distracted and even torn in Pieces, betwixt diverse Lustiest and Pleasures, all which cry give, give, and all Are eager and importunate,
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But in working for Salvation your Imployment is but the one thing necessary, which though indeed it calls for the same Endeavours and Industry which now you use in the Service of Sin,
But in working for Salvation your Employment is but the one thing necessary, which though indeed it calls for the same Endeavours and Industry which now you use in the Service of since,
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Secondly, Consider this, You must work either in Gods Service, or in the Devils Drudgery: And choose you whether you had rather be Satan's Slaves, or God's Servants;
Secondly, Consider this, You must work either in God's Service, or in the Devils Drudgery: And choose you whither you had rather be Satan's Slaves, or God's Servants;
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nay, indeed choose whether? Is it a matter of Choice with Men, who have rational and immortal Souls? Do you not all profess your selves to be the Servants of the living God? Do you not all wear his Livery? Would not the vilest and most profligate Sinner willingly lurk under the Name and Badge of a Christian,
nay, indeed choose whither? Is it a matter of Choice with Men, who have rational and immortal Souls? Do you not all profess your selves to be the Servants of the living God? Do you not all wear his Livery? Would not the Vilest and most profligate Sinner willingly lurk under the Name and Badge of a Christian,
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For work you must and will, and this is all the Reward and Wages that you can justly expect from the Service of Sin and Satan; and of this a just God and a malicious Devil will look that you shall not be defrauded;
For work you must and will, and this is all the Reward and Wages that you can justly expect from the Service of since and Satan; and of this a just God and a malicious devil will look that you shall not be defrauded;
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Is this he our faithful and industrious Servant? He, who preferred our Misery before his own Happiness, whose precious Soul was not precious to him for our sakes? And is he now come whither his ways lead him? Prepare a Place quickly for him;
Is this he our faithful and Industria Servant? He, who preferred our Misery before his own Happiness, whose precious Soul was not precious to him for our sakes? And is he now come whither his ways led him? Prepare a Place quickly for him;
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And if you do believe this, why do you not rowse up your selves and fall to work? If you are resolved for Hell, for a foreseen and forewarned Hell, who then can stop you? And unless you are resolved for Hell, methinks I might have done and need proceed no further.
And if you do believe this, why do you not rouse up your selves and fallen to work? If you Are resolved for Hell, for a foreseen and forewarned Hell, who then can stop you? And unless you Are resolved for Hell, methinks I might have done and need proceed no further.
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But Men's Reasons are besotted, and their Ears are open only to the Devil, and to the base Allurements of the Flesh: And when we have done our utmost in persuading Sinners, in the end we must turn our Exhortations to them, into Prayers to God for them, that he would snatch them as Brands out of the Fire and burning, into which they,
But Men's Reasons Are besotted, and their Ears Are open only to the devil, and to the base Allurements of the Flesh: And when we have done our utmost in persuading Sinners, in the end we must turn our Exhortations to them, into Prayers to God for them, that he would snatch them as Brands out of the Fire and burning, into which they,
The same Toil and Labour that some undergo for Hell and Destruction, might have brought them to Heaven and Happiness, had it been but that way laid out.
The same Toil and Labour that Some undergo for Hell and Destruction, might have brought them to Heaven and Happiness, had it been but that Way laid out.
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or is Heaven and Glory become terrible to you? Is not this it that all Men desire? Do not your Hearts leap at the mention of it? What then is it that any rational Man can pretend,
or is Heaven and Glory become terrible to you? Is not this it that all Men desire? Do not your Hearts leap At the mention of it? What then is it that any rational Man can pretend,
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why he will not work? Is it because you are loth to take Pains? Why then are you so laborious in Sinning? Why do you so sweat and toil in carrying Faggots to your own Fire? Why are you continually blowing up those Flames that shall for ever burn you? It is in vain to plead this any longer that you are loth to take Pains;
why he will not work? Is it Because you Are loath to take Pains? Why then Are you so laborious in Sinning? Why do you so sweat and toil in carrying Faggots to your own Fire? Why Are you continually blowing up those Flames that shall for ever burn you? It is in vain to plead this any longer that you Are loath to take Pains;
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and had they not that Corruption within, the scum whereof is continually boiling up in them, they must of necessity (I was going to say) sometimes be Holy, for want of Imployment;
and had they not that Corruption within, the scum whereof is continually boiling up in them, they must of necessity (I was going to say) sometime be Holy, for want of Employment;
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How restless and impatient are they till they have done some wicked Work? And sometimes they are more restless and impatient when they have done it, through the Devils Temptations;
How restless and impatient Are they till they have done Some wicked Work? And sometime they Are more restless and impatient when they have done it, through the Devils Temptations;
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as that they make no Reluctancy, give you no Checks or Reproofs, when you sin? If they do, put that Reluctancy of natural Conscience against sin, into the Ballance with the Reluctancy of natural Corruption against Obedience,
as that they make no Reluctancy, give you no Checks or Reproofs, when you sin? If they do, put that Reluctancy of natural Conscience against since, into the Balance with the Reluctancy of natural Corruption against obedience,
What Madness then is it for Men not to be persuaded to work the Works of God, when it will cost them less Pains, I mean less tormenting Pains? You wear your Lives in the Service of Sin,
What Madness then is it for Men not to be persuaded to work the Works of God, when it will cost them less Pains, I mean less tormenting Pains? You wear your Lives in the Service of since,
and at the end of your Days you go down to Hell; when with as much ease you might inherit Life and Glory, as you thus purchase Hell and Destruction. And is not this great Folly and Madness?
and At the end of your Days you go down to Hell; when with as much ease you might inherit Life and Glory, as you thus purchase Hell and Destruction. And is not this great Folly and Madness?
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Wherefore then shall not God imploy you as well as the Devil? Hath he not more right to you? Why should you not work out your own Happiness, as well as work out your own Misery? Doth it not concern you more? If Men would but set their Reason on work in this particular,
Wherefore then shall not God employ you as well as the devil? Hath he not more right to you? Why should you not work out your own Happiness, as well as work out your own Misery? Does it not concern you more? If Men would but Set their Reason on work in this particular,
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since that they will incessantly flow from you, why should they all fall like Jordan into the dead Sea, when they might as well run into the infinite Ocean of all Happiness,
since that they will incessantly flow from you, why should they all fallen like Jordan into the dead Sea, when they might as well run into the infinite Ocean of all Happiness,
and will not you much more work for your own Salvation? See the place of the Apostle, 1 Pet. He walks about as a roaring Lion, seeking whom he may devour.
and will not you much more work for your own Salvation? See the place of the Apostle, 1 Pet. He walks about as a roaring lion, seeking whom he may devour.
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What Pains doth he take to prompt Men with Temptations, to suit Objects and Occasions to their Corruptions? Still he is at their Right Hand laying Snares and Traps for them that they might fall as his Prey;
What Pains does he take to prompt Men with Temptations, to suit Objects and Occasions to their Corruptions? Still he is At their Right Hand laying Snares and Traps for them that they might fallen as his Prey;
and wherefore makes he all this ado? Is it not to satisfie his Malice and Hatred against Men's Souls? And shall Malice and Rancor make the Devil so laborious and unwearied to destroy Souls,
and Wherefore makes he all this ado? Is it not to satisfy his Malice and Hatred against Men's Souls? And shall Malice and Rancour make the devil so laborious and unwearied to destroy Souls,
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and who is there that thinks their Pains too much? And why then should you not labour for a future Life in another World, that you confess to be infinitely more glorious and desirable than any thing you can obtain here? To me it is Folly so gross and senseless to be bemoan'd,
and who is there that thinks their Pains too much? And why then should you not labour for a future Life in Another World, that you confess to be infinitely more glorious and desirable than any thing you can obtain Here? To me it is Folly so gross and senseless to be bemoaned,
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and the Concernments of their Souls? Who would not conclude, but that they who are so diligent about petty Trifles, had certainly made sure that their great Work was done? But, alas, would it not astonish Men and Angels,
and the Concernments of their Souls? Who would not conclude, but that they who Are so diligent about Petty Trifles, had Certainly made sure that their great Work was done? But, alas, would it not astonish Men and Angels,
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if we should tell them how foolish Sinners are? Would it be believed that rational Creatures, that have immortal Souls that must be for ever saved or damn'd, should spend all their Time and Strength about nothing, never taking any Care or Thought what will become of them for ever? Would such Folly be believ'd to be in Men? And yet this Madness are most Men guilty of.
if we should tell them how foolish Sinners Are? Would it be believed that rational Creatures, that have immortal Souls that must be for ever saved or damned, should spend all their Time and Strength about nothing, never taking any Care or Thought what will become of them for ever? Would such Folly be believed to be in Men? And yet this Madness Are most Men guilty of.
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nay, should we get ten thousand of them, yet were they not all worth one Soul, that yet we should be so foolish to strive to get a vain World, to the Neglect,
nay, should we get ten thousand of them, yet were they not all worth one Soul, that yet we should be so foolish to strive to get a vain World, to the Neglect,
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Are you ambitious? Do you affect true Honour and Dignity? Yes, I know this is the great Idol of the World, that which every one falls down to and worships:
are you ambitious? Do you affect true Honour and Dignity? Yes, I know this is the great Idol of the World, that which every one falls down to and worships:
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To work for Salvation is the most honourable Imployment in the World, an Honour that will pose and nonplus the most towring and raised Ambition, when once it is spiritualized.
To work for Salvation is the most honourable Employment in the World, an Honour that will pose and nonplus the most towering and raised Ambition, when once it is spiritualized.
and when Death once shuffles and huddles them together, Nobles with Ignobles, will the Dust and Ashes of the one stand at a Distance and make Obeysance to the other? No, all Honour here signifies no more than a King upon a Stage. But here is a way to attain true Honour, here is the way to it by becoming Servants, not to Command, but to Obey;
and when Death once shuffles and huddles them together, Nobles with Ignobles, will the Dust and Ashes of the one stand At a Distance and make Obeisance to the other? No, all Honour Here signifies no more than a King upon a Stage. But Here is a Way to attain true Honour, Here is the Way to it by becoming Servants, not to Command, but to Obey;
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Now I shall in three Things demonstrate the Honour of working for Salvation, that if Men be not very lowly spirited, they may be excited unto this honourable Work.
Now I shall in three Things demonstrate the Honour of working for Salvation, that if Men be not very lowly spirited, they may be excited unto this honourable Work.
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Holy Thoughts, divine Affections, heavenly Meditations, spiritual Duties, in these lies your Work, which because of its Purity is therefore very honourable.
Holy Thoughts, divine Affections, heavenly Meditations, spiritual Duties, in these lies your Work, which Because of its Purity is Therefore very honourable.
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We account it a great Credit to tend immediately upon the Person of some Prince or Potentate; but what is this to their Honour who are called always to attend upon the Person of God himself, who is King of Kings and Lord of Lords, to be continual Waiters about his Throne? God hath but two Thrones;
We account it a great Credit to tend immediately upon the Person of Some Prince or Potentate; but what is this to their Honour who Are called always to attend upon the Person of God himself, who is King of Kings and Lord of lords, to be continual Waiters about his Throne? God hath but two Thrones;
and that is of being removed from one Throne to the other, from attending upon the Throne of Grace to attend upon the Throne of Glory, so great is your Honour.
and that is of being removed from one Throne to the other, from attending upon the Throne of Grace to attend upon the Throne of Glory, so great is your Honour.
And now having thus, by several Arguments, prest this great Duty of working out of our own Salvation, I should now proceed to some other Things that are necessary to be spoken unto from this Doctrin:
And now having thus, by several Arguments, pressed this great Duty of working out of our own Salvation, I should now proceed to Some other Things that Are necessary to be spoken unto from this Doctrine:
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and the Slothfulness and Backwardness of many so great, and if persisted in, will be so ruinous and destructive, I shall further urge the practice of this Duty upon the Consciences of Sinners, by these following Considerations.
and the Slothfulness and Backwardness of many so great, and if persisted in, will be so ruinous and destructive, I shall further urge the practice of this Duty upon the Consciences of Sinners, by these following Considerations.
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but only Pleasure which they either find or imagine? The Devil baits all his Temptations with this enticing Witchcraft, which the World calls Pleasure,
but only Pleasure which they either find or imagine? The devil baits all his Temptations with this enticing Witchcraft, which the World calls Pleasure,
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But hath the Devil ingrossed all Pleasure unto his Service? Can the Ways of God promise no Delight? Are they only ruff and rugged Ways? David certainly thought otherwise,
But hath the devil ingrossed all Pleasure unto his Service? Can the Ways of God promise no Delight? are they only ruff and rugged Ways? David Certainly Thought otherwise,
there is the carnal part, and that is too apt to be seduced and drawn away with the Pleasures of Sin, that are Objects proportioned to the carnal part:
there is the carnal part, and that is too apt to be seduced and drawn away with the Pleasures of since, that Are Objects proportioned to the carnal part:
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But then there is also a divine, and if I may so call it, a supernatural Nature, imprinted by Regeneration, that only doth relish heavenly and spiritual Things:
But then there is also a divine, and if I may so call it, a supernatural Nature, imprinted by Regeneration, that only does relish heavenly and spiritual Things:
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since it is as much, nay, more your self than Sin is, why should not that have the same scope and liberty to act freely as Sin doth? Truly these Things are Riddles to wicked Men,
since it is as much, nay, more your self than since is, why should not that have the same scope and liberty to act freely as since does? Truly these Things Are Riddles to wicked Men,
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they wonder what we mean when we speak of Easiness and Delight in ways of Obedience, which they never found to be otherwise than the most burthensome Thing in the World.
they wonder what we mean when we speak of Easiness and Delight in ways of obedience, which they never found to be otherwise than the most burdensome Thing in the World.
And truly it is no wonder, for they have no Principle suited to these Things, they are made up only of the old Nature, that is as contrary and repugnant to them as Darkness is to Light.
And truly it is no wonder, for they have no Principle suited to these Things, they Are made up only of the old Nature, that is as contrary and repugnant to them as Darkness is to Light.
But if once God renew and sanctifie them, then they will confess as we do, that the Works of God have more easiness in them than the generality of the World do imagine;
But if once God renew and sanctify them, then they will confess as we do, that the Works of God have more easiness in them than the generality of the World do imagine;
and therefore St. Paul tells, That he delighted in the Law of God after the inward Man. But why after the inward Man? But because though his corrupt part was contrary thereunto,
and Therefore Saint Paul tells, That he delighted in the Law of God After the inward Man. But why After the inward Man? But Because though his corrupt part was contrary thereunto,
So truly this is that which mightily delights the Children of God to see that their Work goes forward, that their Graces thrive, that their Corruptions pine and consume away, that they are much nearer Salvation than when they first believed, that they are perfecting Holiness in the fear of God,
So truly this is that which mightily delights the Children of God to see that their Work Goes forward, that their Graces thrive, that their Corruptions pine and consume away, that they Are much nearer Salvation than when they First believed, that they Are perfecting Holiness in the Fear of God,
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The Work the Blessed are there imploy'd in is of the same Nature with yours; only their suitableness to it is perfect, and therefore their Delight and Pleasure is perfect:
The Work the Blessed Are there employed in is of the same Nature with yours; only their suitableness to it is perfect, and Therefore their Delight and Pleasure is perfect:
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This is that makes Heaven a place of Happiness because there is no Corruption, no Body of Sin and Death there to make those Duties that are there required from glorified Saints to be irksom and grievous to them.
This is that makes Heaven a place of Happiness Because there is no Corruption, no Body of since and Death there to make those Duties that Are there required from glorified Saints to be irksome and grievous to them.
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Doth Job fear God for nought, was the Cavil of Satan, when God applauded himself that he had such a Servant as Job was upon the Earth ▪ The Devil himself thought it no wonder that Job should fear and serve a rewarding God, a God whose Hands are as full of Blessings as his Mouth is full of Commands:
Does Job Fear God for nought, was the Cavil of Satan, when God applauded himself that he had such a Servant as Job was upon the Earth ▪ The devil himself Thought it no wonder that Job should Fear and serve a rewarding God, a God whose Hands Are as full of Blessings as his Mouth is full of Commands:
such Rewards they are as that God still reckons himself in Arrears to his Children, till he hath given them something better than he can bestow upon them here upon Earth:
such Rewards they Are as that God still reckons himself in Arrears to his Children, till he hath given them something better than he can bestow upon them Here upon Earth:
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Doth Job serve God for nought? And therefore if Satan doth not wonder that Job fears and serves God for Temporal Mercies, will it not be to the great wonder of Satan himself that you should not fear and serve God, that have infinitely better Things promised to you than Temporal Mercies are? Do you deserve your Breath, in spending of it some few Hours in Prayer? Or do you deserve your plentiful Estate, by laying out some small part of it for God? Why, to be able to Think or Speak, to enjoy Health and Strength, are such Mercies,
Does Job serve God for nought? And Therefore if Satan does not wonder that Job fears and serves God for Temporal mercies, will it not be to the great wonder of Satan himself that you should not Fear and serve God, that have infinitely better Things promised to you than Temporal mercies Are? Do you deserve your Breath, in spending of it Some few Hours in Prayer? Or do you deserve your plentiful Estate, by laying out Some small part of it for God? Why, to be able to Think or Speak, to enjoy Health and Strength, Are such mercies,
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It is such as Eye hath not seen, Ear hath not heard, nor hath it ever enter'd into, no nor can it ever enter into the Heart of Man to conceive what God hath prepared for them that love him, as the Apostle speaks.
It is such as Eye hath not seen, Ear hath not herd, nor hath it ever entered into, no nor can it ever enter into the Heart of Man to conceive what God hath prepared for them that love him, as the Apostle speaks.
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If St. Paul were now preaching and pressing this very Consideration of the infinite, glorious Reward, it would possibly be expected, that he who suffered a Translation,
If Saint Paul were now preaching and pressing this very Consideration of the infinite, glorious Reward, it would possibly be expected, that he who suffered a translation,
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and would not all flock about him, as Men do about Travellers, to enquire for a Description of the Country whence they come? Who the People and Inhabitants are? What are their Manners and Customs? What is their Imployment? Who is their King,
and would not all flock about him, as Men do about Travellers, to inquire for a Description of the Country whence they come? Who the People and Inhabitants Are? What Are their Manners and Customs? What is their Employment? Who is their King,
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And yet when St. Paul purposely relates his Voyage to the other World, all that he speaks of it is only this, I knew a Man caught up into Paradise, who heard things that no Man could,
And yet when Saint Paul purposely relates his Voyage to the other World, all that he speaks of it is only this, I knew a Man caught up into Paradise, who herd things that no Man could,
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and then opened the Eye of your Faith to look in by that Window, think what it was that you there discovered, what inaccessible Light, what cherishing Love, what daunting Majesty, what infinite Purity, what over-loading Joy, what insupportable and sinking Glory, what Rays and Sparklings from Crowns and Scepters,
and then opened the Eye of your Faith to look in by that Window, think what it was that you there discovered, what inaccessible Light, what cherishing Love, what daunting Majesty, what infinite Purity, what overloading Joy, what insupportable and sinking Glory, what Rays and Sparklings from Crowns and Sceptres,
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And when you have thought all this, then think once again that all your Thoughts are but Shadows and Glimmerings, that there is Dust and Ashes in the Eye of your Faith that makes all these Discoveries come infinitely short of the Native Glory of these Things;
And when you have Thought all this, then think once again that all your Thoughts Are but Shadows and Glimmerings, that there is Dust and Ashes in the Eye of your Faith that makes all these Discoveries come infinitely short of the Native Glory of these Things;
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yet they make your Lives a Burthen to you? Why the old Man shall never more molest you there, that Body of Sin and Death shall never enter with you into Life;
yet they make your Lives a Burden to you? Why the old Man shall never more molest you there, that Body of since and Death shall never enter with you into Life;
the Motions of Sin shall for ever cease in that Eternal Rest. Are you here oppressed with Sorrows? Do Afflictions overwhelm you? Why there God shall kiss your blubbered Eyes dry again,
the Motions of since shall for ever cease in that Eternal Rest. are you Here oppressed with Sorrows? Do Afflictions overwhelm you? Why there God shall kiss your blubbered Eyes dry again,
and doth the evil One, without intermission, haunt you with black and hellish Thoughts, with dreadful and horrible Dejections? There you shall be quite beyond the Cast of all his fiery Darts;
and does the evil One, without intermission, haunt you with black and hellish Thoughts, with dreadful and horrible Dejections? There you shall be quite beyond the Cast of all his fiery Darts;
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and instead of these you shall have within you an ever-living Fountain bubling up spiritual and sprightly Contemplations and holy Raptures for ever, such as you never knew when you were here upon Earth, no not when you were in the most spiritual and heavenly Frame.
and instead of these you shall have within you an everliving Fountain bubbling up spiritual and sprightly Contemplations and holy Raptures for ever, such as you never knew when you were Here upon Earth, no not when you were in the most spiritual and heavenly Frame.
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Are you here clouded and cast down with Desertions, and doth God sometimes hide his Face from you in Displeasure? In Heaven there shall be an everlasting Sun-shine, God shall look freely and stedfastly upon you,
are you Here clouded and cast down with Desertions, and does God sometime hide his Face from you in Displeasure? In Heaven there shall be an everlasting Sunshine, God shall look freely and steadfastly upon you,
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Think O Soul! (and then think of any Thing else if thou canst) What is it to see the Father of Lights in his own Rays? What is it to see the Sun of Righteousness lie in the Bosom of the Father of Lights? What is it to feel the eternal Warmth and Influence of the Holy Ghost springing from both these Lights? What is it to converse with Holy Angels and the Spirits of just Men made perfect, to join with them in singing the same Hallelujahs for ever? And when you have thought all this, think once more, Heaven is all this and more also.
Think Oh Soul! (and then think of any Thing Else if thou Canst) What is it to see the Father of Lights in his own Rays? What is it to see the Sun of Righteousness lie in the Bosom of the Father of Lights? What is it to feel the Eternal Warmth and Influence of the Holy Ghost springing from both these Lights? What is it to converse with Holy Angels and the Spirits of just Men made perfect, to join with them in singing the same Hallelujahs for ever? And when you have Thought all this, think once more, Heaven is all this and more also.
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but only with the Apostle? Having these Promises, dearly Beloved, Promises of so certain and vast a Glory as this is, let us cleanse and purify our selves from all filthiness and pollution both of Flesh and Spirit,
but only with the Apostle? Having these Promises, dearly beloved, Promises of so certain and vast a Glory as this is, let us cleanse and purify our selves from all filthiness and pollution both of Flesh and Spirit,
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nay, will he share himself and his Christ among you? Truly methinks Christians should not have patience to hear any more, methinks it is too much dulness to indure another Motive besides this:
nay, will he share himself and his christ among you? Truly methinks Christians should not have patience to hear any more, methinks it is too much dullness to endure Another Motive beside this:
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Why do you not interrupt me then? Why do you not cry out, What shall we do that we may work the Works of God? Why do you not say and pray, Lord, work in us both to will and to do of thy good pleasure? Why is there not such a holy Tumour and Disturbance among you, some Questioning, some Praying, some Resolveing, all some way or other testifying a sense of Salvation upon you? But,
Why do you not interrupt me then? Why do you not cry out, What shall we do that we may work the Works of God? Why do you not say and pray, Lord, work in us both to will and to do of thy good pleasure? Why is there not such a holy Tumour and Disturbance among you, Some Questioning, Some Praying, Some Resolving, all Some Way or other testifying a sense of Salvation upon you? But,
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Secondly, Besides those set Wages that are to be received at the end of our Lives, there are many Vails and occasional Incomes that accrew to God's Servants in the performance of their Work. As,
Secondly, Beside those Set Wages that Are to be received At the end of our Lives, there Are many Vails and occasional Incomes that accrue to God's Servants in the performance of their Work. As,
And therefore that I may note it by the way, most Men are greatly mistaken that labour and toil in the World to get Riches and great Estates, this is not the right thriving Course;
And Therefore that I may note it by the Way, most Men Are greatly mistaken that labour and toil in the World to get Riches and great Estates, this is not the right thriving Course;
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But yet certainly, that Man, who abstracting from the Consideration of Heaven and Hell, eternal Rewards and Punishments, would not rather choose the Works of God and the Ways of Holiness,
But yet Certainly, that Man, who abstracting from the Consideration of Heaven and Hell, Eternal Rewards and Punishments, would not rather choose the Works of God and the Ways of Holiness,
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not only after keeping them, when those Commands that have here been the Rule of our Holiness and Obedience, shall in Heaven become the Measure of our Reward and Happiness;
not only After keeping them, when those Commands that have Here been the Rule of our Holiness and obedience, shall in Heaven become the Measure of our Reward and Happiness;
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but in the very keeping of them, while we are observing and obeying, there is so great a Reward, that we should have no cause to complain, should God bestow no more upon us,
but in the very keeping of them, while we Are observing and obeying, there is so great a Reward, that we should have no cause to complain, should God bestow no more upon us,
What is Communion, but only a mutual Intercourse of Grace and Duty, when Grace received reflects back again in the returns of Duty? Then is Communion maintained between God and the Soul,
What is Communion, but only a mutual Intercourse of Grace and Duty, when Grace received reflects back again in the returns of Duty? Then is Communion maintained between God and the Soul,
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to be admitted to him, to walk and converse familiarly with him and to enjoy him, to see him who is invisible, to lean upon him who is Almighty, to enjoy him who is infinite? Is all this nothing? Will not the Souls of those who have by Experience tasted the sweetness of these Things, cry out, They are so excellent and transcendent, that there is but one Thing more desirable,
to be admitted to him, to walk and converse familiarly with him and to enjoy him, to see him who is invisible, to lean upon him who is Almighty, to enjoy him who is infinite? Is all this nothing? Will not the Souls of those who have by Experience tasted the sweetness of these Things, cry out, They Are so excellent and transcendent, that there is but one Thing more desirable,
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It was nobly spoken of Galleacius Carriciolus, Cursed, says he, be that Man who preferreth the whole World before one hours Communion with Jesus Christ.
It was nobly spoken of Galleacius Carriciolus, Cursed, Says he, be that Man who preferreth the Whole World before one hours Communion with jesus christ.
Doth not your most solemn Feasts come in by your Obedience? Doth ever Conscience look so friendly and pleasantly upon you as when it finds you active in the Ways of God? It then wears not a Wrinckle or Frown upon its Face;
Does not your most solemn Feasts come in by your obedience? Does ever Conscience look so friendly and pleasantly upon you as when it finds you active in the Ways of God? It then wears not a Wrinkle or Frown upon its Face;
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and this causeth such Peace and Quietness in the inward Man, as yields more satisfaction than all the noise and ruffling Gallantry and Jollity in the World can.
and this Causes such Peace and Quietness in the inward Man, as yields more satisfaction than all the noise and ruffling Gallantry and Jollity in the World can.
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if they would avoid Discords and Civil Wars in their own Breasts, this were enough to excite them to this pacifying Work, that attones and reconciles Conscience unto themselves.
if they would avoid Discords and Civil Wars in their own Breasts, this were enough to excite them to this pacifying Work, that attones and reconciles Conscience unto themselves.
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But how is that to be done? Why it is by giving diligence. What is it Men desire and wish for next to Heaven? Is it not Assurance of it? Would you not have the Terrors and Torments of Conscience apprehending and pre-occupating your own Condemnation, eased and removed? Would you not have the unquiet tossings and fluctuations of your Minds,
But how is that to be done? Why it is by giving diligence. What is it Men desire and wish for next to Heaven? Is it not Assurance of it? Would you not have the Terrors and Torments of Conscience apprehending and pre-occupating your own Condemnation, eased and removed? Would you not have the unquiet tossings and fluctuations of your Minds,
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He gives them many times such prelibations of future Glory, such bright Glimpses of himself passing before them, that they scarce know wherein their state differs from the state of the Glorified,
He gives them many times such prelibations of future Glory, such bright Glimpses of himself passing before them, that they scarce know wherein their state differs from the state of the Glorified,
Well then, should you be asked as they were in the Parable, Why stand you here idle all the day long? You could not return the same Answer as they did, because no Man hath hired us;
Well then, should you be asked as they were in the Parable, Why stand you Here idle all the day long? You could not return the same Answer as they did, Because no Man hath hired us;
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A glorious Heaven, a blessed Work that is accompanied with Communion with God, Peace of Conscience, Assurance of divine Favour and Joy in the Holy Ghost; and if all this will not persuade you, certainly you set a mighty price upon your own Sloth;
A glorious Heaven, a blessed Work that is accompanied with Communion with God, Peace of Conscience, Assurance of divine Favour and Joy in the Holy Ghost; and if all this will not persuade you, Certainly you Set a mighty price upon your own Sloth;
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only let me say this, beware that these Souls of yours that you will not part with to God for Salvation, beware you do not sell them to the Devil for nothing.
only let me say this, beware that these Souls of yours that you will not part with to God for Salvation, beware you do not fell them to the devil for nothing.
First, They rest from their Labour in working under Affliction. Sometimes Afflictions are Spurs and Incentives, and sometimes they are Burthens and Discouragements to Obedience.
First, They rest from their Labour in working under Affliction. Sometime Afflictions Are Spurs and Incentives, and sometime they Are Burdens and Discouragements to obedience.
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Secondly, In Heaven you shall rest from your Labour in working under Desertion. Now though you do work, yet it may be you apprehend God frowning upon you,
Secondly, In Heaven you shall rest from your Labour in working under Desertion. Now though you do work, yet it may be you apprehend God frowning upon you,
and then thou shalt see that those Prayers that thou thought'st were vainly scatter'd and lost in the Air, are become a Cloud of sweet Incense hovering before the Throne of God.
and then thou shalt see that those Prayers that thou thoughtest were vainly scattered and lost in the Air, Are become a Cloud of sweet Incense hovering before the Throne of God.
yet thro' that worth that is put upon them by the Intercession of Christ, are ranked in the same degree of Acceptation as the most perfect Services of the Angels themselves are.
yet through that worth that is put upon them by the Intercession of christ, Are ranked in the same degree of Acceptation as the most perfect Services of the Angels themselves Are.
Deadness and dulness to and averseness from the ways of holy Obedience, are the greatest cause of all that Toil and Pains that most take in the Work and Service of God,
Deadness and dullness to and averseness from the ways of holy obedience, Are the greatest cause of all that Toil and Pains that most take in the Work and Service of God,
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Now you are continually calling upon it, Awake, awake my Glory, now you are continually tugging of it to get it a little more forward, lifting of it up to get it a little higher towards God and Heaven.
Now you Are continually calling upon it, Awake, awake my Glory, now you Are continually tugging of it to get it a little more forward, lifting of it up to get it a little higher towards God and Heaven.
Is not this the daily Complaint of God's Children, that their Hearts are dull and heavy and they cannot raise them? and this makes the ways of Obedience,
Is not this the daily Complaint of God's Children, that their Hearts Are dull and heavy and they cannot raise them? and this makes the ways of obedience,
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Though now you are as Birds whose Bodies are too heavy for their Wings, when you stretch them forth and would fain be soaring up to Heaven, you can only run up and down and flutter upon the Earth;
Though now you Are as Birds whose Bodies Are too heavy for their Wings, when you stretch them forth and would fain be soaring up to Heaven, you can only run up and down and flutter upon the Earth;
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yet shortly these heavy and cloggy Bodies shall fall off and you shall be all Wing, free from all Deadness and Straitness, Distraction and Weariness in the Ways of God that now afflict you:
yet shortly these heavy and cloggy Bodies shall fallen off and you shall be all Wing, free from all Deadness and Straitness, Distraction and Weariness in the Ways of God that now afflict you:
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And then Secondly, In Heaven there shall be a resting from all that Labour that the People of God now take in the ways of holy Obedience, through the averseness of their Hearts from them,
And then Secondly, In Heaven there shall be a resting from all that Labour that the People of God now take in the ways of holy obedience, through the averseness of their Hearts from them,
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There is that contradiction in the carnal part against what is holy and spiritual, that the Godly cannot bring themselves to the performance of it without much Strife and Contention, the Flesh lusteth against the Spirit;
There is that contradiction in the carnal part against what is holy and spiritual, that the Godly cannot bring themselves to the performance of it without much Strife and Contention, the Flesh Lusteth against the Spirit;
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and when the spiritual part calleth for holy Thoughts and heavenly Affections, the corrupt and fleshy part sends forth noisome and stinking Vapours, obstructing the Good that we would do,
and when the spiritual part calls for holy Thoughts and heavenly Affections, the corrupt and fleshy part sends forth noisome and stinking Vapours, obstructing the Good that we would do,
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yet the Evening will soon shut in, and he shall then betake himself to quiet Rest and Repose? What is it that comforts the wearisome Traveller, but this? Every Step of his long Way brings him nearer to his Home, where he shall enjoy a longer Rest:
yet the Evening will soon shut in, and he shall then betake himself to quiet Rest and Repose? What is it that comforts the wearisome Traveller, but this? Every Step of his long Way brings him nearer to his Home, where he shall enjoy a longer Rest:
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And shall not the same incourage and support you in your Way and Work? What though the Work be painful and laborious? yet it will not be long before you shall lie down in the Bed of the Grave,
And shall not the same encourage and support you in your Way and Work? What though the Work be painful and laborious? yet it will not be long before you shall lie down in the Bed of the Grave,
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and sweetly sleep away a short Night of Oblivion that is between this and the Resurrection, and your tired weary Souls shall then repose and nestle themselves in the warm Bosom of God himself.
and sweetly sleep away a short Night of Oblivion that is between this and the Resurrection, and your tired weary Souls shall then repose and nestle themselves in the warm Bosom of God himself.
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and where you shall enjoy an Eternity of Rest and Repose, and shall sit down with Abraham, Isaac and Jacob, and the whole Ring of glorious Saints, discoursing to them of the Dangers and Difficulties that you have passed through in getting to them.
and where you shall enjoy an Eternity of Rest and Repose, and shall fit down with Abraham, Isaac and Jacob, and the Whole Ring of glorious Saints, discoursing to them of the Dangers and Difficulties that you have passed through in getting to them.
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Doth it not sweeten the Toil and Pains that you take in your Youth, to think that thereby you are laying up that whereupon you may live at Ease hereafter,
Does it not sweeten the Toil and Pains that you take in your Youth, to think that thereby you Are laying up that whereupon you may live At Ease hereafter,
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and spare the weakness of old Age? And is it not much more Rational that while you are in this World, which may be called the Youth of Eternity, you should lay up a good Foundation and treasure up a large, rich Stock, upon which you might live at Ease for ever? Why should you not be as wise and politick for Heaven,
and spare the weakness of old Age? And is it not much more Rational that while you Are in this World, which may be called the Youth of Eternity, you should lay up a good Foundation and treasure up a large, rich Stock, upon which you might live At Ease for ever? Why should you not be as wise and politic for Heaven,
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as for a little of the perishing Things of this World? Will you Labour that you may Rest here, where your Rest shall certainly be disquieted and you shook out of it;
as for a little of the perishing Things of this World? Will you Labour that you may Rest Here, where your Rest shall Certainly be disquieted and you shook out of it;
and will you not labour that you may Rest in Heaven, where alone you can enjoy an everlasting Rest? I know it is that inveterate prejudice that Men have taken up against the Ways of God, that they are painful and laborious,
and will you not labour that you may Rest in Heaven, where alone you can enjoy an everlasting Rest? I know it is that inveterate prejudice that Men have taken up against the Ways of God, that they Are painful and laborious,
and tells them on the other Hand, that they shall never enter into Rest, if they do not work, that they shall never enjoy more Ease than what they can find in Hell it self, where their Groans and Bellowings, together with the Smoak of that bottomless Pit shall ascend up for ever;
and tells them on the other Hand, that they shall never enter into Rest, if they do not work, that they shall never enjoy more Ease than what they can find in Hell it self, where their Groans and Bellowings, together with the Smoke of that bottomless Pit shall ascend up for ever;
Hath not God often called upon them by his Ministers? Sinners, Sinners, awake, bestir your selves, Hell-fire is kindling about you, God is ready to open his Mouth to pronounce Sentence against you, Satan is ready to lay hold of you and to drag you to be tormented.
Hath not God often called upon them by his Ministers? Sinners, Sinners, awake, Bestir your selves, Hell-fire is kindling about you, God is ready to open his Mouth to pronounce Sentence against you, Satan is ready to lay hold of you and to drag you to be tormented.
and yet with you whose Souls are yet in their Bodies, but know not how soon they may be in Hell, who among you are moved with all that hath or can be said of this Matter? nay, are you not like sleepy Men when jogged, ready to grow pettish and to quarrel with us? Why do you molest us? Why do you envy us our Rest? Why do you disturb our Peace,
and yet with you whose Souls Are yet in their Bodies, but know not how soon they may be in Hell, who among you Are moved with all that hath or can be said of this Matter? nay, Are you not like sleepy Men when jogged, ready to grow pettish and to quarrel with us? Why do you molest us? Why do you envy us our Rest? Why do you disturb our Peace,
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and is not this Rest worth a little Pains and Strugling to obtain? Do you think you are always to believe and to repent, always to obey and mortifie your Corruptions? You cannot think so,
and is not this Rest worth a little Pains and Struggling to obtain? Do you think you Are always to believe and to Repent, always to obey and mortify your Corruptions? You cannot think so,
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If Happiness, according to the Philosophers Notion, consists in Operation, then in Heaven where there is the most perfect Happiness, there must needs be the most perfect Operation.
If Happiness, according to the Philosophers Notion, consists in Operation, then in Heaven where there is the most perfect Happiness, there must needs be the most perfect Operation.
And therefore, whatever hath been spoken of Rest that remains, yet you are not so to conceive of it as possibly some gross enough are apt to wish and fancy to themselves,
And Therefore, whatever hath been spoken of Rest that remains, yet you Are not so to conceive of it as possibly Some gross enough Are apt to wish and fancy to themselves,
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And therefore it is worth our observing, that both those Places that do chiefly speak of the future Rest of the People of God, do also intimate a Work in that Rest. So the Apostle to the Hebrews tells us, There remains a Rest for the People of God;
And Therefore it is worth our observing, that both those Places that do chiefly speak of the future Rest of the People of God, do also intimate a Work in that Rest. So the Apostle to the Hebrews tells us, There remains a Rest for the People of God;
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Look now you are to be imployed on a Sabbath, such shall be your Imployment in your Eternal Rest. Is it not your Work now upon a Sabbath-day to raise your Thoughts and Affections to Heaven, to fix and terminate them upon God, to maintain Communion with him, to admire him in all his Works both of Grace and Providence, to stir up your own Hearts,
Look now you Are to be employed on a Sabbath, such shall be your Employment in your Eternal Rest. Is it not your Work now upon a Sabbath-day to raise your Thoughts and Affections to Heaven, to fix and terminate them upon God, to maintain Communion with him, to admire him in all his Works both of Grace and Providence, to stir up your own Hearts,
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and to quicken the Hearts of others to praise and adore him? Why this shall be the Work of your Eternal Sabbath. And when you are at any time lifted up to a more than ordinary Spiritualness in these Things,
and to quicken the Hearts of Others to praise and adore him? Why this shall be the Work of your Eternal Sabbath. And when you Are At any time lifted up to a more than ordinary Spiritualness in these Things,
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then may you give some guess what your Work shall be in Heaven, and what the frame of your Hearts shall be in your eternal Rest. And so that other place in the Revelations, Blessed are the dead that die in the Lord,
then may you give Some guess what your Work shall be in Heaven, and what the frame of your Hearts shall be in your Eternal Rest. And so that other place in the Revelations, Blessed Are the dead that die in the Lord,
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why do you not accustom your selves to it while you are here? The Apostle to the Colossians, Blesseth God who had made them meet to be made Partakers of the Inheritance of the Saints in Light.
why do you not accustom your selves to it while you Are Here? The Apostle to the colossians, Blesses God who had made them meet to be made Partakers of the Inheritance of the Saints in Light.
Were it a meet thing that those that spend their whole time in Sin, should be abruptly snatcht up into Heaven, to spend an Eternity there in Holiness? And therefore God accustoms those whom he saves in an ordinary way and manner, to work those Works here on Earth that they are to be imployed in hereafter in Heaven;
Were it a meet thing that those that spend their Whole time in since, should be abruptly snatched up into Heaven, to spend an Eternity there in Holiness? And Therefore God accustoms those whom he saves in an ordinary Way and manner, to work those Works Here on Earth that they Are to be employed in hereafter in Heaven;
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here they are Apprentices as it were that they may learn the Trade of Holiness, that when that time comes they may become fit Citizens of the New Jerusalem; here God is trying their Eyes with more qualified and allayed Discoveries of himself that when they come to view him Face to Face, they may be able to bear the exceeding Brightness of his Glory.
Here they Are Apprentices as it were that they may Learn the Trade of Holiness, that when that time comes they may become fit Citizens of the New Jerusalem; Here God is trying their Eyes with more qualified and allayed Discoveries of himself that when they come to view him Face to Face, they may be able to bear the exceeding Brightness of his Glory.
yet say not with the Captive Jews, How shall we sing the Song of Sion in a strange Land? Yes, you must accustom your selves to that Song, you must mould and warble it here on Earth, that you may be perfect in it when you come to join with Saints and Angels in their eternal Hallelujahs. You must try your Eyes by seeing of God,
yet say not with the Captive jews, How shall we sing the Song of Sion in a strange Land? Yes, you must accustom your selves to that Song, you must mould and warble it Here on Earth, that you may be perfect in it when you come to join with Saints and Angels in their Eternal Hallelujahs. You must try your Eyes by seeing of God,
and your Voices by singing that Song that you must continually sing in Heaven. And were it only for this disposing and fitting of your selves for the Work of Heaven, this were Motive enough to persuade to begin it now.
and your Voices by singing that Song that you must continually sing in Heaven. And were it only for this disposing and fitting of your selves for the Work of Heaven, this were Motive enough to persuade to begin it now.
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Yet when we consider those mighty Auxiliaries that are afforded and promised, as Comfort when we Droop, Support when we are Weak, that we shall Rise when we Fall, Recruits when we are Worsted, Omnipotency to supply our Impotency, All-sufficiency to make up our Defects:
Yet when we Consider those mighty Auxiliaries that Are afforded and promised, as Comfort when we Droop, Support when we Are Weak, that we shall Rise when we Fallen, Recruits when we Are Worsted, Omnipotency to supply our Impotency, All-sufficiency to make up our Defects:
And therefore, as Israel followed the Cloud for their Conduct into the Land of Canaan: So may you be led into a Land of better Promise by a Cloud of Witnesses of those, who have already passed through the same Faith, Patience and Obedience, wherein you are to follow them.
And Therefore, as Israel followed the Cloud for their Conduct into the Land of Canaan: So may you be led into a Land of better Promise by a Cloud of Witnesses of those, who have already passed through the same Faith, Patience and obedience, wherein you Are to follow them.
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It is Superstition heightned to Idolatry, to make use of the departed Saints as substituted Mediators and under Advocates unto Christ, that Christ may be our Advocate unto God the Father;
It is Superstition heightened to Idolatry, to make use of the departed Saints as substituted Mediators and under Advocates unto christ, that christ may be our Advocate unto God the Father;
what their present Prayers for us are we know not, but this we are certain of, their past Example ought to be propounded and improved by us for our Incouragement in the ways of Holiness and Obedience.
what their present Prayers for us Are we know not, but this we Are certain of, their past Exampl ought to be propounded and improved by us for our Encouragement in the ways of Holiness and obedience.
and you may see them beckoning out of Heaven to you, and hear them calling to you, Fellow Soldiers, bend your Force hither, there is your Labour, here is your Rest;
and you may see them beckoning out of Heaven to you, and hear them calling to you, Fellow Soldiers, bend your Force hither, there is your Labour, Here is your Rest;
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Now shall Christ do all this, not for himself, but for us, and shall we sit still and do nothing for our selves? Shall Christ take so much Pains to set us an Example,
Now shall christ do all this, not for himself, but for us, and shall we fit still and do nothing for our selves? Shall christ take so much Pains to Set us an Exampl,
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since Christ was so laborious and expensive, not in procuring Good to himself, but in procuring Good for others? Methinks these Things should add some Spurs to our Endeavours,
since christ was so laborious and expensive, not in procuring Good to himself, but in procuring Good for Others? Methinks these Things should add Some Spurs to our Endeavours,
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so great a throng of Teachers and such variety of Gospel-Administrations, that Men must take almost as much Pains to keep themselves ignorant of their Duty,
so great a throng of Teachers and such variety of Gospel administrations, that Men must take almost as much Pains to keep themselves ignorant of their Duty,
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And wherefore think you is all this glorious Light given you? Is it not that you might work by it? Doth a Master light up a Torch or Candle only that his Servants might play about it? And wherefore doth God light up the Sun of Truth in the Firmament of his Church? Is it only that you should dally and trifle with it? No, it shines that you may work by it,
And Wherefore think you is all this glorious Light given you? Is it not that you might work by it? Does a Master Light up a Torch or Candle only that his Servants might play about it? And Wherefore does God Light up the Sun of Truth in the Firmament of his Church? Is it only that you should dally and trifle with it? No, it shines that you may work by it,
how many do work the Works of Darkness by the glorious Light of Truth? How many have Light enough to see that they are notoriously wicked and prophane Swearers, Drunkards, Despisers of Ordinances, Revilers at Religion and the Professors of it, Enemies to what is sober and sacred in Christianity? This Light they have flashing in their Faces from the clear Evidence of the word of God,
how many do work the Works of Darkness by the glorious Light of Truth? How many have Light enough to see that they Are notoriously wicked and profane Swearers, Drunkards, Despisers of Ordinances, Revilers At Religion and the Professors of it, Enemies to what is Sobrium and sacred in Christianity? This Light they have flashing in their Faces from the clear Evidence of the word of God,
What shall I say to such as these are? Truly I can say nothing worse to them than what their own Consciences already thunder against them, for they are self-condemned Persons.
What shall I say to such as these Are? Truly I can say nothing Worse to them than what their own Consciences already thunder against them, for they Are self-condemned Persons.
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They are said to be Co-workers with Jesus Christ; yea, they are said To save your Souls. Ministers are set in the Church to admonish with all Meekness, to beseech with all Earnestness, to rebuke with all Authority,
They Are said to be Coworkers with jesus christ; yea, they Are said To save your Souls. Ministers Are Set in the Church to admonish with all Meekness, to beseech with all Earnestness, to rebuke with all authority,
and we must talk dreadfully to keep in our Road. These are the Apprehensions Men have of the great and fearful Denunciations that are daily discharged in their Ears by the Ministers of the Gospel.
and we must talk dreadfully to keep in our Road. These Are the Apprehensions Men have of the great and fearful Denunciations that Are daily discharged in their Ears by the Ministers of the Gospel.
And have we not also display'd Jesus Christ in all his Excellencies, so far forth as his infinite Excellencies can be display'd with a few short-breath'd Words? Have we not set forth Holiness in its Beauty and Lustre,
And have we not also displayed jesus christ in all his Excellencies, so Far forth as his infinite Excellencies can be displayed with a few short-breathed Words? Have we not Set forth Holiness in its Beauty and Lustre,
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and to remove the unjust Prejudices that Men have taken up against them? What could we have done more than we have done, to inform Mens Judgments, to satisfie their Consciences, to answer all their Doubts, to allay their Fears, to supply them with quickning Considerations to Duty,
and to remove the unjust Prejudices that Men have taken up against them? What could we have done more than we have done, to inform Men's Judgments, to satisfy their Consciences, to answer all their Doubts, to allay their Fears, to supply them with quickening Considerations to Duty,
and yet we speak not this to ingratiate or to commend our selves (we profess we care not much for the good Opinion of any Man in the World, farther than it may be of some advantage to do your Souls good;) but do you think God expects not some great Thing from you? Give me leave •o deal truly and faithfully with you;
and yet we speak not this to ingratiate or to commend our selves (we profess we care not much for the good Opinion of any Man in the World, farther than it may be of Some advantage to do your Souls good;) but do you think God expects not Some great Thing from you? Give me leave •o deal truly and faithfully with you;
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and Precept upon Precept, here a little and there a little, still warning and intreating with all Bowels of Tenderness, alluring you to pity your own Souls,
and Precept upon Precept, Here a little and there a little, still warning and entreating with all Bowels of Tenderness, alluring you to pity your own Souls,
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The Gentiles, says the Apostle to the Romans, that have not the Law, do by Nature, that is, by natural Conscience, the things contained in the Law, their Consciences bearing witness,
The Gentiles, Says the Apostle to the Roman, that have not the Law, do by Nature, that is, by natural Conscience, the things contained in the Law, their Consciences bearing witness,
And because they had not the Law, therefore Conscience in them was like an Officer walking in the Dark, apprehending the Innocent and letting the Guilty escape:
And Because they had not the Law, Therefore Conscience in them was like an Officer walking in the Dark, apprehending the Innocent and letting the Guilty escape:
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But yet this was from the beginning so deeply implanted in the Heart of Man, that something must be done and avoided for to obtain Happiness, which could never yet be obliterated.
But yet this was from the beginning so deeply implanted in the Heart of Man, that something must be done and avoided for to obtain Happiness, which could never yet be obliterated.
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and takes part with what is Good and what is your Duty? Conscience secretly bids you beware of such and such Sins that will bring Ruin, Destruction and Vengeance upon you,
and Takes part with what is Good and what is your Duty? Conscience secretly bids you beware of such and such Sins that will bring Ruin, Destruction and Vengeance upon you,
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Did you never begin a Duty with your Hearts listless and dead, with Affections cold and flat, with Thoughts very wandring and distracting, that at the very entrance of it you concluded you should never make good Work of it, you should never bring the Duty to a good Issue? And yet have you not in the midst of these your Distempers found a mighty assistance and influence shining down from Heaven into your Hearts, filling them with holy and divine Affections, transporting them beyond all that deadness that did oppress them, enlarging them with sweet and heavenly Enlargements,
Did you never begin a Duty with your Hearts listless and dead, with Affections cold and flat, with Thoughts very wandering and distracting, that At the very Entrance of it you concluded you should never make good Work of it, you should never bring the Duty to a good Issue? And yet have you not in the midst of these your Distempers found a mighty assistance and influence shining down from Heaven into your Hearts, filling them with holy and divine Affections, transporting them beyond all that deadness that did oppress them, enlarging them with sweet and heavenly Enlargements,
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so that no Duties were ended with more Comfort and Revivings than those that were begun with such dead Hearts and cold Affections? Have you not often found it so? And what is this but a sensible feeling of Gods working in you, that in the same performance you see your own weakness when you are left to your selves,
so that no Duties were ended with more Comfort and Revivings than those that were begun with such dead Hearts and cold Affections? Have you not often found it so? And what is this but a sensible feeling of God's working in you, that in the same performance you see your own weakness when you Are left to your selves,
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and there is no Duty but this divine Assistance may be hoped for and expected by you to enable you in the performance of it? Are you to do? God works in you the Will and the Deed. Are you to suffer? When you pass through the Fire and through the Water he will be with you;
and there is no Duty but this divine Assistance may be hoped for and expected by you to enable you in the performance of it? are you to do? God works in you the Will and the Deed. are you to suffer? When you pass through the Fire and through the Water he will be with you;
God doth not as the Scribes and Pharisees did, lay heavy Burthens upon others and not touch them with the least of his Fingers, no, he is pleased to become a Co-worker with you, he begins, he carries on,
God does not as the Scribes and Pharisees did, lay heavy Burdens upon Others and not touch them with the least of his Fingers, no, he is pleased to become a Coworker with you, he begins, he carries on,
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and is not this a mighty Encouragement to Obedience? Will you any longer delay since God affords you such Assistance as this? Why do you not presently attempt this Work? But you will say, how shall I know that God will assist me? Why put it to the Trial. Was it ever known that God ever failed any that resolutely ventured? Dispute not concurrence,
and is not this a mighty Encouragement to obedience? Will you any longer Delay since God affords you such Assistance as this? Why do you not presently attempt this Work? But you will say, how shall I know that God will assist me? Why put it to the Trial. Was it ever known that God ever failed any that resolutely ventured? Dispute not concurrence,
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The perfection of the Workman is nothing but inward Sincerity, the uprightness of the Heart towards God, which may be where there are many Imperfections and Defects intermingled.
The perfection of the Workman is nothing but inward Sincerity, the uprightness of the Heart towards God, which may be where there Are many Imperfections and Defects intermingled.
If God should accept and reward no Work but what is absolutely perfect in respect of the Law, this would be such a sadning Discouragement that it would take off the Wheels of all Endeavours,
If God should accept and reward no Work but what is absolutely perfect in respect of the Law, this would be such a saddening Discouragement that it would take off the Wheels of all Endeavours,
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lest God should cast back all again as Dung into our Faces? No, but we do not stand upon such Terms as these are with our God, it is not so much what our Works are,
lest God should cast back all again as Dung into our Faces? No, but we do not stand upon such Terms as these Are with our God, it is not so much what our Works Are,
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if our Hearts are perfect and sincere, we shall endeavour to the utmost of our Power that our Works may be perfect according to the strictness of the Law.
if our Hearts Are perfect and sincere, we shall endeavour to the utmost of our Power that our Works may be perfect according to the strictness of the Law.
But I speak what I have said to those who upon the sight and sense of their many Failings, of the deadness and untowardness of their Hearts, of their averseness and indisposition, of their wandrings and formality in the performance of what is holy and good, upon the sense of these things are ready to be dejected and discouraged,
But I speak what I have said to those who upon the sighed and sense of their many Failings, of the deadness and untowardness of their Hearts, of their averseness and indisposition, of their wanderings and formality in the performance of what is holy and good, upon the sense of these things Are ready to be dejected and discouraged,
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Let such know, though their Works have not this legal Perfection, yet if they do proceed from a sincere upright perfect Heart, they shall be accepted and rewarded by God.
Let such know, though their Works have not this Legal Perfection, yet if they do proceed from a sincere upright perfect Heart, they shall be accepted and rewarded by God.
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Hezekiah had his Failings, and the Prophet sharply reproves him for his Pride, &c. making a glorious and boasting Ostentation of his Treasure to the King of Babylon, yet he prays and appeals to God, Remember, O Lord, how I have walked before thee in Truth and with a perfect Heart.
Hezekiah had his Failings, and the Prophet sharply reproves him for his Pride, etc. making a glorious and boasting Ostentation of his Treasure to the King of Babylon, yet he prays and appeals to God, remember, Oh Lord, how I have walked before thee in Truth and with a perfect Heart.
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and if you can make this Plea, let me tell you the perfection of your Hearts will swallow up the imperfections of your Works, that they shall never come up in remembrance against you before God.
and if you can make this Plea, let me tell you the perfection of your Hearts will swallow up the imperfections of your Works, that they shall never come up in remembrance against you before God.
All Worldly Affairs are moved by such invisible Wyers and turned upon such small Pins, that if the Finger of Providence displace but one of them, the whole Fabrick of our Design is thereby disordered and our Hopes defeated;
All Worldly Affairs Are moved by such invisible Wyers and turned upon such small Pins, that if the Finger of Providence displace but one of them, the Whole Fabric of our Design is thereby disordered and our Hope's defeated;
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When Men have weaved a curious Web of earthly Contrivances, and think to wrap up themselves therein and to keep them warm, God breaths secret Flames into it that singe it, that it can no more hold together than so much Tinder.
When Men have weaved a curious Web of earthly Contrivances, and think to wrap up themselves therein and to keep them warm, God breathes secret Flames into it that sing it, that it can no more hold together than so much Tinder.
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how wavering, how uncertain, and how unsuccessful Things are, how Means run one way, and the End another, they might hereby be induced to turn their Labours into another Channel,
how wavering, how uncertain, and how unsuccessful Things Are, how Means run one Way, and the End Another, they might hereby be induced to turn their Labours into Another Channel,
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and why so industrious and constant? knowing this, says he, that your Labour is not in vain in the Lord. Two Things there are that make a Labour to be in vain.
and why so Industria and constant? knowing this, Says he, that your Labour is not in vain in the Lord. Two Things there Are that make a Labour to be in vain.
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Should you propound to your selves to become Angels; should you strive to sublimate your selves into spiritual Essences, your attempts herein were all but vain,
Should you propound to your selves to become Angels; should you strive to sublimate your selves into spiritual Essences, your attempts herein were all but vain,
because it is impossible you should ever be refined into Angels. But if your end be to be like Angels, to be equal to Angels, this is possible and may be attained.
Because it is impossible you should ever be refined into Angels. But if your end be to be like Angels, to be equal to Angels, this is possible and may be attained.
If in this Life you propose to your selves a state of perfection and freedom both from Sin and Sorrow, a state of consummate Bliss and Happiness, this End is impossible.
If in this Life you propose to your selves a state of perfection and freedom both from since and Sorrow, a state of consummate Bliss and Happiness, this End is impossible.
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yea, aim at what degree of Glory you please, next below God and Christ, be it as high as Cherubims and Seraphims, I cannot say you think of an impossibility;
yea, aim At what degree of Glory you please, next below God and christ, be it as high as Cherubims and Seraphims, I cannot say you think of an impossibility;
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And therefore though it may seem an impossibility to dejected and despairing Souls that ever such vile Wretches should receive so great a Dignity, that those who are sunk so low in Misery, should ever be raised to Happiness;
And Therefore though it may seem an impossibility to dejected and despairing Souls that ever such vile Wretches should receive so great a Dignity, that those who Are sunk so low in Misery, should ever be raised to Happiness;
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Though this may seem to be an impossibility, yet believe it, while you think of any Glory lower than the Glory of the Godhead, you think of nothing above a possibility and the reach of Industry.
Though this may seem to be an impossibility, yet believe it, while you think of any Glory lower than the Glory of the Godhead, you think of nothing above a possibility and the reach of Industry.
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for were it not so, how could we preach Remission of Sins in his Name to every Creature, were not his Death applicable to all? Then though some should believe,
for were it not so, how could we preach Remission of Sins in his Name to every Creature, were not his Death applicable to all? Then though Some should believe,
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How then is it that we seriously call all Men to repent and believe, that their Sins may be pardon'd and their Souls saved? Certainly unless the death of Christ hath procured Salvation for all Men upon condition of Faith and Repentance, such Calls would be false in us, and vain to them;
How then is it that we seriously call all Men to Repent and believe, that their Sins may be pardoned and their Souls saved? Certainly unless the death of christ hath procured Salvation for all Men upon condition of Faith and Repentance, such Calls would be false in us, and vain to them;
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Though it be certain that some shall infallibly persevere in Infidelity, yet there is none that hears the sound of the Gospel, and the outward Call of God in his Word,
Though it be certain that Some shall infallibly persevere in Infidelity, yet there is none that hears the found of the Gospel, and the outward Call of God in his Word,
Neither is this Doctrin Arminianism, nor is it prejudicial to the efficacious Grace of God, whereby the Will is powerfully swayed to Faith and Obedience;
Neither is this Doctrine Arminianism, nor is it prejudicial to the efficacious Grace of God, whereby the Will is powerfully swayed to Faith and obedience;
Well, since Salvation is a thing possible, why do you not labour for it that your Souls may be eternally happy? Christ hath the Key of David, and he opens and none shuts;
Well, since Salvation is a thing possible, why do you not labour for it that your Souls may be eternally happy? christ hath the Key of David, and he Opens and none shuts;
The glimering Light of Nature could discover that there was a future Happiness, but it could not discover to us the right means thither, it could not direct us to believe in a crucified Saviour,
The glimmering Light of Nature could discover that there was a future Happiness, but it could not discover to us the right means thither, it could not Direct us to believe in a Crucified Saviour,
and therefore while we continue believing and working, is there any fear? Nay, is there any possibility of disappointment in our great End? It is as impossible that Faith and Obedience should not lead unto Glory,
and Therefore while we continue believing and working, is there any Fear? Nay, is there any possibility of disappointment in our great End? It is as impossible that Faith and obedience should not led unto Glory,
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and make all I have done as so much Labour in vain, and therefore I could have this confidence and assurance that you speak of, did I not fear this, that I should desist in my Work.
and make all I have done as so much Labour in vain, and Therefore I could have this confidence and assurance that you speak of, did I not Fear this, that I should desist in my Work.
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It is true if you desist from working, all that you have hitherto done will be in vain, your Faith in vain, your Tears in vain, your Prayers in vain, all in vain:
It is true if you desist from working, all that you have hitherto done will be in vain, your Faith in vain, your Tears in vain, your Prayers in vain, all in vain:
And therefore this should cause you to work with Fear and Trembling, lest the Wiles of Satan and the deceitfulness of your own Hearts, should intice you from your Work,
And Therefore this should cause you to work with fear and Trembling, lest the Wiles of Satan and the deceitfulness of your own Hearts, should entice you from your Work,
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Yet as this may cause holy Fear, so it may be matter of spiritual Joy and Rejoycing, that notwithstanding the deadness of our Hearts, the slackness of our Hands, the many Avocations from without, the many Interruptions from within,
Yet as this may cause holy fear, so it may be matter of spiritual Joy and Rejoicing, that notwithstanding the deadness of our Hearts, the slackness of our Hands, the many Avocations from without, the many Interruptions from within,
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yet none of us shall forsake our Work till we have brought it to Perfection; our Obedience shall be crowned with Perseverance, and our Perseverance with Glory and Immortality.
yet none of us shall forsake our Work till we have brought it to Perfection; our obedience shall be crowned with Perseverance, and our Perseverance with Glory and Immortality.
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See for this that of the Apostle, We are confident of this thing, that he that hath begun a good Work in you, will perform it till the day of Jesus Christ.
See for this that of the Apostle, We Are confident of this thing, that he that hath begun a good Work in you, will perform it till the day of jesus christ.
Let therefore the Mouth of Calumny be for ever stopt, that accuseth this comfortable Doctrin of the Saints Perseverance through Grace unto Glory, that accuseth of patronizing Sloth and Idleness.
Let Therefore the Mouth of Calumny be for ever stopped, that Accuseth this comfortable Doctrine of the Saints Perseverance through Grace unto Glory, that Accuseth of patronizing Sloth and Idleness.
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yet being Christians they need not fear that they shall fall short of Glory. But though we do affirm that every true Christian shall certainly inherit Heaven and Glory,
yet being Christians they need not Fear that they shall fallen short of Glory. But though we do affirm that every true Christian shall Certainly inherit Heaven and Glory,
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yet we shake off this pernicious confidence, for he is no true Christian who is not zealous and careful of good Works, whose knowledge of his own Estate doth not provoke him to walk worthy of that Vocation wherewith he is called, whose hope of Heaven doth not inable him to purify himself, and to perfect Holiness in the fear of God.
yet we shake off this pernicious confidence, for he is no true Christian who is not zealous and careful of good Works, whose knowledge of his own Estate does not provoke him to walk worthy of that Vocation wherewith he is called, whose hope of Heaven does not inable him to purify himself, and to perfect Holiness in the Fear of God.
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What a contradiction is it to say, we patronize sinful Sloth in Men, when we tell them if they are true Christians that they shall continue working? Is it Sloth to continue working? Or do we incourage Men to be idle, by assuring them if they are Christians they must and shall work? Yet this is the natural strain and tendency of our Doctrin. What greater Incouragement can you have to Obedience than this? If you will work you shall not fail of your End,
What a contradiction is it to say, we patronise sinful Sloth in Men, when we tell them if they Are true Christians that they shall continue working? Is it Sloth to continue working? Or do we encourage Men to be idle, by assuring them if they Are Christians they must and shall work? Yet this is the natural strain and tendency of our Doctrine. What greater Encouragement can you have to obedience than this? If you will work you shall not fail of your End,
Secondly, Your Labour shall not be in vain, because this End shall fully answer, yea, infinitely exceed all that Cost and Pains you are at in procuring it.
Secondly, Your Labour shall not be in vain, Because this End shall Fully answer, yea, infinitely exceed all that Cost and Pains you Are At in procuring it.
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yea, more than all that thou canst do or suffer for it? Certainly when you come to enjoy it, you will not think it a hard Bargain that it stood you in so many Duties and Difficulties before you came to the possession of it:
yea, more than all that thou Canst do or suffer for it? Certainly when you come to enjoy it, you will not think it a hard Bargain that it stood you in so many Duties and Difficulties before you Come to the possession of it:
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though with much strugling and striving, we have attained unto that most blessed State. And this is the last Argument or Motive that I shall insist upon;
though with much struggling and striving, we have attained unto that most blessed State. And this is the last Argument or Motive that I shall insist upon;
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Work, for your Labour shall not be in vain, you shall certainly accomplish your End, and this End shall abundantly recompence you for all your Labour and Pains.
Work, for your Labour shall not be in vain, you shall Certainly accomplish your End, and this End shall abundantly recompense you for all your Labour and Pains.
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why then do they not prevail with you? Why sit you still holding your Arms in your Bosoms? Sirs, I have not spoken to you Fables or Mysteries that cannot be understood,
why then do they not prevail with you? Why fit you still holding your Arms in your Bosoms? Sirs, I have not spoken to you Fables or Mysteres that cannot be understood,
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You cannot plead that you could not do these Things, that Objection hath been answered; you cannot plead that there would no Profit arise to you if you did them,
You cannot plead that you could not do these Things, that Objection hath been answered; you cannot plead that there would not Profit arise to you if you did them,
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Therefore if these Things do not prevail with you, if you still continue obstinate, and instead of working the Works of God, you work the Works of your Father the Devil; God acquits himself, your Blood lies not upon him, you have been fairly warned and told of it,
Therefore if these Things do not prevail with you, if you still continue obstinate, and instead of working the Works of God, you work the Works of your Father the devil; God acquits himself, your Blood lies not upon him, you have been fairly warned and told of it,
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First, It may possibly enter into the Heart of some desperate Sinner or other to say, These indeed are strong Arguments that have been propounded for the inforceing this Duty of working out our Salvation upon those that expect Salvation;
First, It may possibly enter into the Heart of Some desperate Sinner or other to say, These indeed Are strong Arguments that have been propounded for the inforcing this Duty of working out our Salvation upon those that expect Salvation;
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why then should I disquiet my self in vain, by labouring for that which I cannot accomplish? If I must perish, I will perish with as much Ease and Pleasure as I may; if I must go to Hell, I may be as soon carried down thither in a Flood of Tears,
why then should I disquiet my self in vain, by labouring for that which I cannot accomplish? If I must perish, I will perish with as much Ease and Pleasure as I may; if I must go to Hell, I may be as soon carried down thither in a Flood of Tears,
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if God hath sentenced me to Hell hereafter, why should I sentence my self to a Hell here? And therefore if Salvation and Happiness be such Points, I will give them over and embrace more easie and obvious Pleasures.
if God hath sentenced me to Hell hereafter, why should I sentence my self to a Hell Here? And Therefore if Salvation and Happiness be such Points, I will give them over and embrace more easy and obvious Pleasures.
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But what now? Shall we leave these Men to such desperate Resolutions as these are? Shall we suffer them thus to go down flaming to Hell? Certainly Religion hath reason enough in it to convince such as these,
But what now? Shall we leave these Men to such desperate Resolutions as these Are? Shall we suffer them thus to go down flaming to Hell? Certainly Religion hath reason enough in it to convince such as these,
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Many Mens Consciences indeed are like Iron that hath lain for some time out of the Fire, that you would not suspect to be hot till you let some Water fall upon it,
Many Men's Consciences indeed Are like Iron that hath lain for Some time out of the Fire, that you would not suspect to be hight till you let Some Water fallen upon it,
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It is with the Hearts and Consciences of wicked Men, as it is with a Sore in the Body, which it may be is the hardest part in the Body and yet the sorest also, the red Flesh about the Sore is hard and yet full of Pain and Anguish:
It is with the Hearts and Consciences of wicked Men, as it is with a Soar in the Body, which it may be is the Hardest part in the Body and yet the Sorest also, the read Flesh about the Soar is hard and yet full of Pain and Anguish:
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how fretting and gauling will it be upon the ulcerated Consciences of Sinners? No Man hath his present Contentment and Delight in his own Power, no more than he hath his own Conscience in his own Power, which will speak,
how fretting and gauling will it be upon the ulcerated Consciences of Sinners? No Man hath his present Contentment and Delight in his own Power, no more than he hath his own Conscience in his own Power, which will speak,
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nay, let every Sinner speak, How is it with you after the madness and rage of your Sin is over? Are you not then haunted with direful Thoughts of Horror and Amazement, that are as it were gnawing and devouring your Hearts? And are these they who are content to buy Ease and Quietness at so dear a rate,
nay, let every Sinner speak, How is it with you After the madness and rage of your since is over? are you not then haunted with direful Thoughts of Horror and Amazement, that Are as it were gnawing and devouring your Hearts? And Are these they who Are content to buy Ease and Quietness At so dear a rate,
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as the loss of their precious and immortal Souls, and to be eternally tormented hereafter, besides their present Pain and Anguish after the committing of Sin now, which if they feel not always yet frequently they do? But if God should give them up to such hardness of Heart as to become altogether insensible and stupid while they continue in this World,
as the loss of their precious and immortal Souls, and to be eternally tormented hereafter, beside their present Pain and Anguish After the committing of since now, which if they feel not always yet frequently they do? But if God should give them up to such hardness of Heart as to become altogether insensible and stupid while they continue in this World,
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This is a Consideration that needs to be frequently pressed upon the Consciences of wicked Men, they often hear unto what a state of Weakness Sin hath reduced them,
This is a Consideration that needs to be frequently pressed upon the Consciences of wicked Men, they often hear unto what a state of Weakness since hath reduced them,
First, The vilest Sinner even by the power of Nature and his own Free-will, may attain to the highest degree and pitch of preparation that is usually wrought in the Heart antecedently or before true Grace.
First, The Vilest Sinner even by the power of Nature and his own Freewill, may attain to the highest degree and pitch of preparation that is usually wrought in the Heart antecedently or before true Grace.
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Such are legal Conviction and Contrition, a sad sight of Sin, and a deep sorrow for it, together with strong Resolutions and Purposes against it, with strong Desires after Grace and Holiness, and the like:
Such Are Legal Conviction and Contrition, a sad sighed of since, and a deep sorrow for it, together with strong Resolutions and Purposes against it, with strong Desires After Grace and Holiness, and the like:
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and that with Affection and Enlargement also. Ahab humbles himself. Herod heard John Baptist gladly. And so Sinners can Pray, Hear, Read, Meditate and Discourse of the Things of God;
and that with Affection and Enlargement also. Ahab humbles himself. Herod herd John Baptist gladly. And so Sinners can Pray, Hear, Read, Meditate and Discourse of the Things of God;
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Indeed heretofore there were peculiar Gifts bestowed upon wicked Persons immediately from God, as Balaam was made to prophesie of Christ, and the like:
Indeed heretofore there were peculiar Gifts bestowed upon wicked Persons immediately from God, as balaam was made to prophesy of christ, and the like:
There is no Sinner that hath given himself up to his Lusts, but may if he will for the future live inoffensively, that neither the World nor his own Conscience may have much to accuse him of besides common Infirmities: Mark the Reason of this;
There is no Sinner that hath given himself up to his Lustiest, but may if he will for the future live inoffensively, that neither the World nor his own Conscience may have much to accuse him of beside Common Infirmities: Mark the Reason of this;
and a third from a third Sin, then every Sinner may, by the Power of Nature, keep from all those Sins that any of those Sinners do keep themselves from,
and a third from a third since, then every Sinner may, by the Power of Nature, keep from all those Sins that any of those Sinners do keep themselves from,
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and if Men would but ingage themselves perseveringly to oppose their Corruptions, this would bring them to that pass, that it would be their Delight to keep from Sin and to perform Duty;
and if Men would but engage themselves perseveringly to oppose their Corruptions, this would bring them to that pass, that it would be their Delight to keep from since and to perform Duty;
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But let such know, that that which will condemn them at the last Day, will be, that they have not done what they might have done, in performing of Duties and in opposing of Sins,
But let such know, that that which will condemn them At the last Day, will be, that they have not done what they might have done, in performing of Duties and in opposing of Sins,
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To this I Answer; Consider you do not know but, whilst you are thus doing what you can, God may come in and by his Grace inable you to do what you cannot do:
To this I Answer; Consider you do not know but, while you Are thus doing what you can, God may come in and by his Grace inable you to do what you cannot do:
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But may some say, Hath God obliged himself to convert and save those that do to the utmost what Nature inables them to do in desiring Salvation and in seeking to obtain it?
But may Some say, Hath God obliged himself to convert and save those that do to the utmost what Nature inables them to do in desiring Salvation and in seeking to obtain it?
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Can you say that ever you knew or heard of any careful, conscientious, industrious Soul, that diligently and conscientiously exercised it self in performing of Duties and in avoiding of Sins, that was not at last truly converted and eternally saved;
Can you say that ever you knew or herd of any careful, conscientious, Industria Soul, that diligently and conscientiously exercised it self in performing of Duties and in avoiding of Sins, that was not At last truly converted and eternally saved;
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and why then should you doubt or think that you shall be the first? Cast your self therefore upon God, trusting to his rich and free Grace, doing the utmost of your Endeavours.
and why then should you doubt or think that you shall be the First? Cast your self Therefore upon God, trusting to his rich and free Grace, doing the utmost of your Endeavours.
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for when others wallow in Sin, thou shewest thy self to be more like a rational Man, thou art sensible thou hast a Soul of more Worth than to be lost for want of Care and Diligence. And then,
for when Others wallow in since, thou shewest thy self to be more like a rational Man, thou art sensible thou hast a Soul of more Worth than to be lost for want of Care and Diligence. And then,
And now, methinks, every one that hath but Reason to judge, and a Soul to save, must needs see so much strength and force in the Arguments that have been propounded, that the next Question should be, What must we do to work the Works of God? In every Trade and Profession there is some kind of Mystery, that gives to them that have attained to it, a quicker dispatch in their Business than other Men have.
And now, methinks, every one that hath but Reason to judge, and a Soul to save, must needs see so much strength and force in the Arguments that have been propounded, that the next Question should be, What must we do to work the Works of God? In every Trade and Profession there is Some kind of Mystery, that gives to them that have attained to it, a quicker dispatch in their Business than other Men have.
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And so is it in the Work and Profession of a Christian, there is an Art and Mystery, that he that is Master of shall make good dispatch in his great Work,
And so is it in the Work and Profession of a Christian, there is an Art and Mystery, that he that is Master of shall make good dispatch in his great Work,
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In respect of Doctrinals St. Paul tells us, some built Hay and Stubble upon a Foundation of Gold, 1 Cor. 8. But in respect of Practicals, it is frequent that many Men endeavour to build Gold upon a Foundation of Hay and Stubble: These Mens Buildings will soon totter, fall and come to nothing but Ruin, Shame and Disappointment.
In respect of Doctrinals Saint Paul tells us, Some built Hay and Stubble upon a Foundation of Gold, 1 Cor. 8. But in respect of Practicals, it is frequent that many Men endeavour to built Gold upon a Foundation of Hay and Stubble: These Men's Buildings will soon totter, fallen and come to nothing but Ruin, Shame and Disappointment.
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First, You are to work from Nature for Grace, and then from Grace unto the holy and spiritual performance of Duty, by which Grace is much confirmed and strengthned;
First, You Are to work from Nature for Grace, and then from Grace unto the holy and spiritual performance of Duty, by which Grace is much confirmed and strengthened;
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And yet, notwithstanding, these Men think and hope to work out Salvation by such Duties as these are, making a Leap from Duties to Salvation, neglecting to obtain that Grace that can make their Duties acceptable and saving;
And yet, notwithstanding, these Men think and hope to work out Salvation by such Duties as these Are, making a Leap from Duties to Salvation, neglecting to obtain that Grace that can make their Duties acceptable and Saving;
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this may be much more said of graceless Persons, because they have not Salt in them, for so Grace is called, that should make holy and heavenly Things to be favoury to them.
this may be much more said of graceless Persons, Because they have not Salt in them, for so Grace is called, that should make holy and heavenly Things to be favour to them.
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to hear and speak those Words that their Ears cannot relish? Must I always, says the Sinner, offer this force to my self? Must I still strain and pump for Tears and Sighs? Were Holiness as easie to me as it is to some, no Life would I chuse sooner than that;
to hear and speak those Words that their Ears cannot relish? Must I always, Says the Sinner, offer this force to my self? Must I still strain and pump for Tears and Sighs? Were Holiness as easy to me as it is to Some, no Life would I choose sooner than that;
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our Graces must shine always, we must go on in good Works, and these good Works are of no value or account with God, of which Grace is not the End or Principle.
our Graces must shine always, we must go on in good Works, and these good Works Are of no valve or account with God, of which Grace is not the End or Principle.
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for the avoiding of some Mistakes, better have been translated Love; but, however, we must take Charity for a disposition to relieve the Wants and Necessities of others with respect of Love to God and his Image;
for the avoiding of Some Mistakes, better have been translated Love; but, however, we must take Charity for a disposition to relieve the Wants and Necessities of Others with respect of Love to God and his Image;
if this good Work be not from Grace through a Principle of Love to God and Obedience to his Command, it is but the empty Shell and Husk of a good Work,
if this good Work be not from Grace through a Principle of Love to God and obedience to his Command, it is but the empty Shell and Husk of a good Work,
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First, All of them are not a sufficient expiation for the guilt of any one Sin. Should such Men pray and sigh till their Breath were turned into a Cloud,
First, All of them Are not a sufficient expiation for the guilt of any one Sin. Should such Men pray and sighs till their Breath were turned into a Cloud,
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and with ten thousands of Rivers of Oil? Shall we give our First-born for our Transgressions, the Fruit of our Bodies for the Sin of our Souls? What high Rates are here bidden,
and with ten thousands of rivers of Oil? Shall we give our Firstborn for our Transgressions, the Fruit of our Bodies for the since of our Souls? What high Rates Are Here bidden,
There is but one Grace, and that is Faith, that can give us a Right and Title to that Righteousness that shall be a sufficient Expiation and Attonement for all our Sins.
There is but one Grace, and that is Faith, that can give us a Right and Title to that Righteousness that shall be a sufficient Expiation and Atonement for all our Sins.
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Secondly, All Attainments and Attempts, all Endeavours and Duties, without Grace, can never mortifie and subdue the Power and Dominion of any one Lust or Corruption.
Secondly, All Attainments and Attempts, all Endeavours and Duties, without Grace, can never mortify and subdue the Power and Dominion of any one Lust or Corruption.
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Men may divert and chain, and restrain their Corruptions, and impale in their Lusts, so that they shall not break forth into any outragious Wickedness;
Men may divert and chain, and restrain their Corruptions, and impale in their Lustiest, so that they shall not break forth into any outrageous Wickedness;
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But now this is not spoken that hereby any should be discouraged from Working, and because some doubt of the Truth of their Graces, that therefore they should desist from a course of Holiness and Obedience;
But now this is not spoken that hereby any should be discouraged from Working, and Because Some doubt of the Truth of their Graces, that Therefore they should desist from a course of Holiness and obedience;
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No, all that hath been said, is, to persuade Men not to rest satisfied in any Work of Obedience or Religion, in which some Grace is not breathed or exercised,
No, all that hath been said, is, to persuade Men not to rest satisfied in any Work of obedience or Religion, in which Some Grace is not breathed or exercised,
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as if all the Promises in the Scripture were sealed and delivered to them by God himself? And yet poor Creatures, never examine or regard from what Principle this their Obedience flows,
as if all the Promises in the Scripture were sealed and Delivered to them by God himself? And yet poor Creatures, never examine or regard from what Principle this their obedience flows,
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an inward Groan, if breathed by Grace, is of more account with God, and will be more available to the Soul than the most pompous and specious Services of unregenerate Men.
an inward Groan, if breathed by Grace, is of more account with God, and will be more available to the Soul than the most pompous and specious Services of unregenerate Men.
but the Dead also? Is it not rather an Abomination than Obedience? The Apostle tells us, Without Works, Faith is dead. And it is as true on the other side also, that Works without Faith and other Graces of the Spirit, are not only dead, but rotten and noisome.
but the Dead also? Is it not rather an Abomination than obedience? The Apostle tells us, Without Works, Faith is dead. And it is as true on the other side also, that Works without Faith and other Graces of the Spirit, Are not only dead, but rotten and noisome.
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if our Duties and our Righteousness be so loathsome, what are our Sins and Iniquities? Though every Sinner be dead in Sins and Trespasses, yet is it less offensive to have a dead Carkass embalmed than to have it lie open.
if our Duties and our Righteousness be so loathsome, what Are our Sins and Iniquities? Though every Sinner be dead in Sins and Trespasses, yet is it less offensive to have a dead Carcase embalmed than to have it lie open.
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what is there of God breathing in this Prayer that I now put up? How am I in Hearing, in Meditation, in Discoursing of the Things of God? Is my Heart holy and spiritual? Are my Affections pure and fervent? Are my Graces active and vigorous? And are they vigorous in this Work of Obedience? Else to perform Duties,
what is there of God breathing in this Prayer that I now put up? How am I in Hearing, in Meditation, in Discoursing of the Things of God? Is my Heart holy and spiritual? are my Affections pure and fervent? are my Graces active and vigorous? And Are they vigorous in this Work of obedience? Else to perform Duties,
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First, The actings of Faith is of mighty advantage to the working out of our Salvation. Two Senses there are in which Salvation may be said to be wrought out. First, In Title:
First, The actings of Faith is of mighty advantage to the working out of our Salvation. Two Senses there Are in which Salvation may be said to be wrought out. First, In Title:
And therefore, when the Jews came to enquire of our Saviour, How they should do to work the Works of God? Our Lord tells them, This is the Work of God, that you believe on him whom he hath sent.
And Therefore, when the jews Come to inquire of our Saviour, How they should do to work the Works of God? Our Lord tells them, This is the Work of God, that you believe on him whom he hath sent.
and you cannot make it go forward? Is it that Temptations are strong and violent, that Duties are hard, irksome and difficult? Why set Faith on work to go to Christ,
and you cannot make it go forward? Is it that Temptations Are strong and violent, that Duties Are hard, irksome and difficult? Why Set Faith on work to go to christ,
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but it is all in the Hands of a Believer's Faith, and he may take from thence whatsoever he needs to supply the present Wants and Necessities of his Soul.
but it is all in the Hands of a Believer's Faith, and he may take from thence whatsoever he needs to supply the present Wants and Necessities of his Soul.
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and makes it like the Chariots of Aminadab, to run swiftly towards its desired Object. There is a mutual dependence between Faith and Love in their working;
and makes it like the Chariots of Aminadab, to run swiftly towards its desired Object. There is a mutual dependence between Faith and Love in their working;
Divine Love always conforms it self to divine Precepts, and that for two Reasons: First, Because this Grace, as it desires the beatifical Union to God in Glory hereafter,
Divine Love always conforms it self to divine Precepts, and that for two Reasons: First, Because this Grace, as it Desires the beatifical union to God in Glory hereafter,
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This is the Will of God, says he, even your Sanctification. And the same Apostle tells us, in another place, We are his Workmanship created in Christ Jesus unto good Works, that God hath before ordained that we should walk in them.
This is the Will of God, Says he, even your Sanctification. And the same Apostle tells us, in Another place, We Are his Workmanship created in christ jesus unto good Works, that God hath before ordained that we should walk in them.
Now that which comes most near unto God, and advanceth the Soul in some resemblance and similitude to him, is Holiness and Endeavours after Obedience, whereby we become conformable unto God,
Now that which comes most near unto God, and Advanceth the Soul in Some resemblance and similitude to him, is Holiness and Endeavours After obedience, whereby we become conformable unto God,
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Here, says the Soul, God was wont to walk in his Sanctuary, here have I heard his Voice, here have I seen his Face, his Spirit hath here breathed upon me, his Consolations have here refreshed me,
Here, Says the Soul, God was wont to walk in his Sanctuary, Here have I herd his Voice, Here have I seen his Face, his Spirit hath Here breathed upon me, his Consolations have Here refreshed me,
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Now Gods love to the Souls of Men is such, that though He wills all Men to be saved, yet he wills that none shall be saved, but through sanctification of the Spirit and belief of the Truth.
Now God's love to the Souls of Men is such, that though He wills all Men to be saved, yet he wills that none shall be saved, but through sanctification of the Spirit and belief of the Truth.
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Now are there any that need to be persuaded to love themselves? Is it not the great and general Sin that all Men love and seek themselves? And do not Men by becoming Self-lovers, become Self-destroyers? Yes, they do so;
Now Are there any that need to be persuaded to love themselves? Is it not the great and general since that all Men love and seek themselves? And do not Men by becoming Self-lovers, become Self-destroyers? Yes, they do so;
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and this the foolish World mistakes as if so be they exhorted them to divorce themselves from themselves, to lay aside all respect and consideration of Self,
and this the foolish World mistakes as if so be they exhorted them to divorce themselves from themselves, to lay aside all respect and consideration of Self,
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And wicked Men at the last Day shall know, they have been their own most bitter and most implacable Enemies, that they would not be content with any thing less than their own eternal Ruin.
And wicked Men At the last Day shall know, they have been their own most bitter and most implacable Enemies, that they would not be content with any thing less than their own Eternal Ruin.
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What shall I say more than this? The Apostle asks, Did ever any Man hate his own Flesh? Did ever any Man delight to gash and burn, to wrack and torture himself? Truly I may ask the quite contrary.
What shall I say more than this? The Apostle asks, Did ever any Man hate his own Flesh? Did ever any Man delight to gash and burn, to wrack and torture himself? Truly I may ask the quite contrary.
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Do almost any love their own Spirits, their spiritual part, their Souls? This they wound and gash by many a bloody Sin, this they burn and fear by hardness and impenitency, this they go about to torture and torment in Hell for ever.
Do almost any love their own Spirits, their spiritual part, their Souls? This they wound and gash by many a bloody since, this they burn and Fear by hardness and impenitency, this they go about to torture and torment in Hell for ever.
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A wicked Man serves God grudgingly, he murmurs at Duties, and looks upon them only as Tasks and Burthens, thinking every thing he doth for God too much, too heavy and weighty.
A wicked Man serves God grudgingly, he murmurs At Duties, and looks upon them only as Tasks and Burdens, thinking every thing he does for God too much, too heavy and weighty.
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and therefore because there is not a holy complacency and delight in the Service of God, all such Mens Endeavours are both faint, inconstant and languish while they are about them,
and Therefore Because there is not a holy complacency and delight in the Service of God, all such Men's Endeavours Are both faint, inconstant and languish while they Are about them,
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But a true Christian works with abundance of Delight and Chearfulness in the Service of God, in every Duty his Soul is filled full of holy Affections, by which it soars up to Heaven:
But a true Christian works with abundance of Delight and Cheerfulness in the Service of God, in every Duty his Soul is filled full of holy Affections, by which it soars up to Heaven:
All that he repines at, is, that natural Necessity, sinful Weakness and Infirmities and worldly Employments, that do purloin so much of his time from this great Work.
All that he repines At, is, that natural Necessity, sinful Weakness and Infirmities and worldly Employments, that do purloin so much of his time from this great Work.
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And if the Eye of a Master, that is but a Fellow Creature, nay, but a Fellow Servant, can have such awe and influence upon his Servant as to make him careful how he works and what he works,
And if the Eye of a Master, that is but a Fellow Creature, nay, but a Fellow Servant, can have such awe and influence upon his Servant as to make him careful how he works and what he works,
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Should not much more the consideration of Gods Eye being upon us, who stands at an infinitee distance from us, cause a holy Fear and Diligence in us, in doing what our Lord and Master commands us?
Should not much more the consideration of God's Eye being upon us, who Stands At an infinitee distance from us, cause a holy fear and Diligence in us, in doing what our Lord and Master commands us?
Fear him, lest at any time through any neglect or miscarriage of yours, he should be provoked to suspend his Influence and withdraw his Grace from you,
fear him, lest At any time through any neglect or miscarriage of yours, he should be provoked to suspend his Influence and withdraw his Grace from you,
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This is the Apostles Argument in the Text, Work with Fear, for God works in you both to Will and to Do. Holy diligence in Obedience cannot be more strongly enforced on an ingenious Spirit,
This is the Apostles Argument in the Text, Work with fear, for God works in you both to Will and to Do. Holy diligence in obedience cannot be more strongly Enforced on an ingenious Spirit,
God will, says the Apostle, render unto every Man according to his Works, to them who by patient continuance in well doing seek for Glory and Immortality, to them he will render Eternal Life; but to them that are contentious and obey not the Truth,
God will, Says the Apostle, render unto every Man according to his Works, to them who by patient Continuance in well doing seek for Glory and Immortality, to them he will render Eternal Life; but to them that Are contentious and obey not the Truth,
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but obey Ʋnrighteousness, he will render unto them Indignation and Wrath, Tribulation and Anguish, upon every Soul that doth Evil. Now would you but thus fear God as an upright and impartial Judge, that will render unto every one according to his Works,
but obey Ʋnrighteousness, he will render unto them Indignation and Wrath, Tribulation and Anguish, upon every Soul that does Evil. Now would you but thus Fear God as an upright and impartial Judge, that will render unto every one according to his Works,
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Fourthly and Lastly, If you would work for Salvation successfully, then work speedily without delay, and constantly without cessation. First, Work speedily without delay.
Fourthly and Lastly, If you would work for Salvation successfully, then work speedily without Delay, and constantly without cessation. First, Work speedily without Delay.
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Corruption will be grown more tuff, ill Humours will be grown more stubborn, your Heart will be more hardned, your Affections being more habituated will be more firmly engag'd to Sin, the Devil will plead right to you by Prescription,
Corruption will be grown more tuff, ill Humours will be grown more stubborn, your Heart will be more hardened, your Affections being more habituated will be more firmly engaged to since, the devil will plead right to you by Prescription,
and yet how do Men suffer their Souls and their everlasting Happiness to depend upon nothing surer than their Breath, that Breath that every moment goes forth from them,
and yet how do Men suffer their Souls and their everlasting Happiness to depend upon nothing Surer than their Breath, that Breath that every moment Goes forth from them,
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But suppose your Life and Days should continue, and you should reach unto that time whereof you have boasted and promised to mind the concernments of your Souls eternal Happiness in; yet consider,
But suppose your Life and Days should continue, and you should reach unto that time whereof you have boasted and promised to mind the concernments of your Souls Eternal Happiness in; yet Consider,
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Thirdly, If inward Motions do continue, are you sure after this moments refusal that you shall obtain that Grace from God that may make you willing to close with those Motions? Leave not therefore the eternal Salvation of your precious and immortal Souls at such Hazards and Delays.
Thirdly, If inward Motions do continue, Are you sure After this moments refusal that you shall obtain that Grace from God that may make you willing to close with those Motions? Leave not Therefore the Eternal Salvation of your precious and immortal Souls At such Hazards and Delays.
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If we understand it in the latter sense for the Kingdom of Glory, which seems most congruous to the Design of the Apostle, so also, we have a Kingdom, and that in a fourfold sense.
If we understand it in the latter sense for the Kingdom of Glory, which seems most congruous to the Design of the Apostle, so also, we have a Kingdom, and that in a fourfold sense.
and thus the Galatians Faith represented the death of Christ so visibly to them, that the Apostle told them, He was crucified among them, Gal. 3.1. It dives down into the gulf of future times, and fetcheth up things that as yet are not.
and thus the Galatians Faith represented the death of christ so visibly to them, that the Apostle told them, He was Crucified among them, Gal. 3.1. It dives down into the gulf of future times, and Fetches up things that as yet Are not.
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this Grace makes Heaven as really present as if it were already in Possession, and therefore it is called in Heb. 11.1. The evidence of things not seen, and the substance of things hoped for;
this Grace makes Heaven as really present as if it were already in Possession, and Therefore it is called in Hebrew 11.1. The evidence of things not seen, and the substance of things hoped for;
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Hope is in it self a solid and substantial Possession, for it stirs up the same Affections, it excites the same Joy, Delight and Complacency as Fruition it self doth.
Hope is in it self a solid and substantial Possession, for it stirs up the same Affections, it excites the same Joy, Delight and Complacency as Fruition it self does.
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Heavenly Hope gives the same real contentment and satisfaction that antedates our Glory and puts us into the Possession of our Inheritance whilst we are yet in our Nonage, only it doth not spend and devour its Object before Hand as earthly Hope doth.
Heavenly Hope gives the same real contentment and satisfaction that antedates our Glory and puts us into the Possession of our Inheritance while we Are yet in our Nonage, only it does not spend and devour its Object before Hand as earthly Hope does.
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He that believeth shall be saved, he that believeth not is condemned already; why Unbelievers are no more actually condemned than Believers are actually saved;
He that Believeth shall be saved, he that Believeth not is condemned already; why Unbelievers Are no more actually condemned than Believers Are actually saved;
though it be shaken and battered, yet the Foundation of God standeth sure, having this Seal on it, the Lord knoweth who are his, as the Apostle speaks, 2 Tim. 2.19.
though it be shaken and battered, yet the Foundation of God Stands sure, having this Seal on it, the Lord Knoweth who Are his, as the Apostle speaks, 2 Tim. 2.19.
so is there enough in us to cause Shakings and Earthquakes, there are those corrupt and sinful steems of Lusts that are still working and heaving in our Breasts;
so is there enough in us to cause Shakings and Earthquakes, there Are those corrupt and sinful steems of Lustiest that Are still working and heaving in our Breasts;
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there we shall be free from the Temptations of Satan, from the Infirmities and Corruptions of the Flesh, from the mutability and fickleness of our own Wills,
there we shall be free from the Temptations of Satan, from the Infirmities and Corruptions of the Flesh, from the mutability and fickleness of our own Wills,
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which that we may do, he directs us to the means, and that is, in all our serving of God let us address our selves to him, with reverence and godly fear;
which that we may do, he directs us to the means, and that is, in all our serving of God let us address our selves to him, with Reverence and godly Fear;
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The Word here translated reverence signifies shame-facedness or bashfulness, such as is commendable in Inferiours while they are in the presence of their Superiours;
The Word Here translated Reverence signifies shamefacedness or bashfulness, such as is commendable in Inferiors while they Are in the presence of their Superiors;
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whence observe this, That a due sense of our own vileness and of Gods glorious Majesty, is an excellent qualification in all our Services to make them acceptable.
whence observe this, That a due sense of our own vileness and of God's glorious Majesty, is an excellent qualification in all our Services to make them acceptable.
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These Words are cited out of Deut. 4.19. where Moses, to bring the Israelites from Idolatry, represents God to them as a jealous God and a consuming Fire.
These Words Are cited out of Deuteronomy 4.19. where Moses, to bring the Israelites from Idolatry, represents God to them as a jealous God and a consuming Fire.
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And he is a consuming Fire also, that corrects that presumptuous Irreverence, that else the consideration of our Interest in God might possibly embolden us unto.
And he is a consuming Fire also, that corrects that presumptuous Irreverence, that Else the consideration of our Interest in God might possibly embolden us unto.
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You see now, from the Explication of these Words, what an excellent copious Portion of Scripture I have unfolded unto you, wherein indeed is contained the true Art and Method of serving of God acceptably.
You see now, from the Explication of these Words, what an excellent copious Portion of Scripture I have unfolded unto you, wherein indeed is contained the true Art and Method of serving of God acceptably.
It is the Fear of God that quickens us to serve him, and this Fear of God is pressed upon us and wrought in us by two strong Principles, we have a Kingdom;
It is the fear of God that quickens us to serve him, and this fear of God is pressed upon us and wrought in us by two strong Principles, we have a Kingdom;
nay, such a Fear as this is, is inconsistent with actual Assurance, and those who are perplexed with it cannot say we have a Kingdom, nor cannot fear their God as a consuming Fire.
nay, such a fear as this is, is inconsistent with actual Assurance, and those who Are perplexed with it cannot say we have a Kingdom, nor cannot Fear their God as a consuming Fire.
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There may be a genuine, awful Fear of God as a consuming Fire, where there is not the least doubt remaining concerning our final State, where the Soul is fully assured that God will be to him not a Fire to consume him,
There may be a genuine, awful fear of God as a consuming Fire, where there is not the least doubt remaining Concerning our final State, where the Soul is Fully assured that God will be to him not a Fire to consume him,
but a Sun to cherish him for ever. I will give you one or two remarkable Scriptures to this purpose. In Heb. 4.1. Let us fear, says the Apostle, lest a Promise being left us of entring into his rest, any of you should seem to come short of it.
but a Sun to cherish him for ever. I will give you one or two remarkable Scriptures to this purpose. In Hebrew 4.1. Let us Fear, Says the Apostle, lest a Promise being left us of entering into his rest, any of you should seem to come short of it.
and yet in Verse 11. he quickens himself to the discharge of his Ministerial Office, from the Fear of Gods Wrath, Knowing the Terrors of the Lord we persuade Men.
and yet in Verse 11. he quickens himself to the discharge of his Ministerial Office, from the fear of God's Wrath, Knowing the Terrors of the Lord we persuade Men.
Though he was assured of Glory, yet he quickens himself to the discharge of his Ministeral Function, by the Fear of Gods Wrath. So that it is evident there may be a Fear of Gods Wrath exciting unto Duty, where yet there is a full Assurance beyond all doubting and hesitation of escaping Wrath. So that this is not that Fear that the Apostle excites them that have assurance unto.
Though he was assured of Glory, yet he quickens himself to the discharge of his Ministerial Function, by the fear of God's Wrath. So that it is evident there may be a fear of God's Wrath exciting unto Duty, where yet there is a full Assurance beyond all doubting and hesitation of escaping Wrath. So that this is not that fear that the Apostle excites them that have assurance unto.
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So when Believers look back upon that Wrath and fiery Indignation that they have narrowly escaped, upon that Lake of Brimstone that boils and burns behind them, wherein thousands of others are for ever swallowed up, this cannot but affect them with a holy Horror and Fear of Gods Wrath against Sinners,
So when Believers look back upon that Wrath and fiery Indignation that they have narrowly escaped, upon that Lake of Brimstone that boils and burns behind them, wherein thousands of Others Are for ever swallowed up, this cannot but affect them with a holy Horror and fear of God's Wrath against Sinners,
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Noah had full assurance from the Promise of God for his preservation from the Deluge, and yet it is said, That Noah being moved with fear built him an Ark. Full assurance to escape Evil is far from hindring (as some calumniate it) the use of means to prevent that Evil;
Noah had full assurance from the Promise of God for his preservation from the Deluge, and yet it is said, That Noah being moved with Fear built him an Ark Full assurance to escape Evil is Far from hindering (as Some calumniate it) the use of means to prevent that Evil;
yea, the assurance that we have to escape Hell and Wrath is of the greatest and most effectual influence to make us careful to use those means whereby we may escape it.
yea, the assurance that we have to escape Hell and Wrath is of the greatest and most effectual influence to make us careful to use those means whereby we may escape it.
See this in 2 Cor. 7.1. Having these promises, let us cleanse our selves from all filthiness both of Flesh and Spirit, perfecting Holiness in the fear of God.
See this in 2 Cor. 7.1. Having these promises, let us cleanse our selves from all filthiness both of Flesh and Spirit, perfecting Holiness in the Fear of God.
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So in Tit. 2.11, 12. The Grace of God that bringeth Salvation, teacheth us to deny Ʋngodliness and worldly Lusts, looking for that blessed hope and glorious appearing of our Lord Jesus Christ. So in 1 John 3.3. Every one that hath this Hope in him, purifieth himself as God is pure.
So in Tit. 2.11, 12. The Grace of God that brings Salvation, Teaches us to deny Ʋngodliness and worldly Lustiest, looking for that blessed hope and glorious appearing of our Lord jesus christ. So in 1 John 3.3. Every one that hath this Hope in him, Purifieth himself as God is pure.
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that is, so to fear the Wrath of God, as to have our Hearts affected with Terror at the greatness and insupportableness of that Wrath though they have escaped it,
that is, so to Fear the Wrath of God, as to have our Hearts affected with Terror At the greatness and insupportableness of that Wrath though they have escaped it,
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Secondly, Let us now see upon what Grounds and Considerations a Believer who is assured of Gods love and favour to him, ought yet to fear him as a consuming Fire.
Secondly, Let us now see upon what Grounds and Considerations a Believer who is assured of God's love and favour to him, ought yet to Fear him as a consuming Fire.
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yet to see God stripping and making bare his Arm, to lay on weighty strokes of everlasting Vengeance upon their Fellow Angels that are fallen, makes them to tremble and stand astonished at the Almighty Power of God;
yet to see God stripping and making bore his Arm, to lay on weighty Strokes of everlasting Vengeance upon their Fellow Angels that Are fallen, makes them to tremble and stand astonished At the Almighty Power of God;
And should it not much more make us to tremble with an awful respect of the Power of God, to consider how he crusheth and breaks the Damned in Hell by his own Almighty Arm stretched out in the full Power of his Wrath to their everlasting Destruction.
And should it not much more make us to tremble with an awful respect of the Power of God, to Consider how he crushes and breaks the Damned in Hell by his own Almighty Arm stretched out in the full Power of his Wrath to their everlasting Destruction.
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Secondly, This Fear may arise in the Hearts of the Children of God, who are most assured of his Love, from the consideration of the Wrath and dreadful Severity of God,
Secondly, This fear may arise in the Hearts of the Children of God, who Are most assured of his Love, from the consideration of the Wrath and dreadful Severity of God,
yet this must needs strike a reverential Fear and Aw into his Soul. Now this reverential Fear will remain for ever, The Fear of the Lord endureth for ever;
yet this must needs strike a reverential fear and Awe into his Soul. Now this reverential fear will remain for ever, The fear of the Lord Endureth for ever;
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the more they see of the Power of the Wrath and Severity of God executed upon the damned, the more they fear and reverence this powerful, this Sin-revenging God;
the more they see of the Power of the Wrath and Severity of God executed upon the damned, the more they Fear and Reverence this powerful, this Sin revenging God;
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As a Malefactor though he be pardoned, yet if he be present at the Execution of his Fellow Offenders, it must needs strike him with Fear and Horror, that he should be guilty of the same Crimes that they are to suffer such sharp and cruel Punishments for.
As a Malefactor though he be pardoned, yet if he be present At the Execution of his Fellow Offenders, it must needs strike him with fear and Horror, that he should be guilty of the same Crimes that they Are to suffer such sharp and cruel Punishments for.
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What the Thief on the Cross said unto his Fellow Thief, Dost thou not fear God, seeing thou art in the same Condemnation? The same may I say to Believers;
What the Thief on the Cross said unto his Fellow Thief, Dost thou not Fear God, seeing thou art in the same Condemnation? The same may I say to Believers;
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And is not this just cause of Fear, if not of Expectation yet at least of Terror? Indeed as God hath been graciously pleased to bind himself in a Covenant of Grace and Mercy to you,
And is not this just cause of fear, if not of Expectation yet At least of Terror? Indeed as God hath been graciously pleased to bind himself in a Covenant of Grace and Mercy to you,
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but yet such a Supposition as this is, is enough to cause Fear in the most assured Heart, to think that if God had not engaged himself by Promise to deliver him from that Wrath, what then would have been his Condition to all Eternity? Would not such Thoughts as these are make you tremble? Suppose a Man were fast chained to the top of some high Rock hanging over a bottomless Gulf,
but yet such a Supposition as this is, is enough to cause fear in the most assured Heart, to think that if God had not engaged himself by Promise to deliver him from that Wrath, what then would have been his Condition to all Eternity? Would not such Thoughts as these Are make you tremble? Suppose a Man were fast chained to the top of Some high Rock hanging over a bottomless Gulf,
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yet when he looks down that deep and dangerous Precipice, and fees the Gulf foaming and raging under him, will not a cold Fear drill through his Heart to think, O! if I were not here fastned by a strong Chain to this immoveable Rock, what would become of me? Even so Believers, you that are most assured to escape Hell, this is your Condition;
yet when he looks down that deep and dangerous Precipice, and fees the Gulf foaming and raging under him, will not a cold fear drill through his Heart to think, OH! if I were not Here fastened by a strong Chain to this immoveable Rock, what would become of me? Even so Believers, you that Are most assured to escape Hell, this is your Condition;
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those whom he holds only in the Hands of his Providence he lets fall and drop one after another into Hell, where they are swallowed up and lost eternally;
those whom he holds only in the Hands of his Providence he lets fallen and drop one After Another into Hell, where they Are swallowed up and lost eternally;
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yet with a doubtful apprehension of the possibility of what would have been their Condition if God had held them over Hell only, by the Hand of his common Providence.
yet with a doubtful apprehension of the possibility of what would have been their Condition if God had held them over Hell only, by the Hand of his Common Providence.
Our way to Heaven is so strait, the Rubs in it so many, our Falls by them so frequent, our Enemies so potent, that though our assurance may make us not to fear but that in the end, we shall escape Hell; yet it will be high presumption for us not to fear how we may escape it.
Our Way to Heaven is so strait, the Rubs in it so many, our Falls by them so frequent, our Enemies so potent, that though our assurance may make us not to Fear but that in the end, we shall escape Hell; yet it will be high presumption for us not to Fear how we may escape it.
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Why now this scarcely doth not imply that there is any uncertainty in the End, but only it implies the great difficulty in the means of obtaining of it.
Why now this scarcely does not imply that there is any uncertainty in the End, but only it Implies the great difficulty in the means of obtaining of it.
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yet they are most of all in Trepidation and Trembling when they reflect upon themselves and think, that instead of being Stars in Heaven, they might have been Firebrands in Hell.
yet they Are most of all in Trepidation and Trembling when they reflect upon themselves and think, that instead of being Stars in Heaven, they might have been Firebrands in Hell.
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Having shewed you upon what account God is to be feared as he is a consuming Fire, in the next place I shall shew you what there is in the consideration of God,
Having showed you upon what account God is to be feared as he is a consuming Fire, in the next place I shall show you what there is in the consideration of God,
since on the one Hand the open Prophaneness of ungodly Men, and on the other Hand the pert Sauciness of some notional Professors, are apt to think that Communion with God consists in a familiar Rudeness, doth plainly testifie to all the World that there is little Fear or Reverence of him in their Hearts.
since on the one Hand the open Profaneness of ungodly Men, and on the other Hand the pert Sauciness of Some notional Professors, Are apt to think that Communion with God consists in a familiar Rudeness, does plainly testify to all the World that there is little fear or reverence of him in their Hearts.
And now whilst I am shewing what reason there is that Gods dearest Children should fear him as a reconciled Father, let wicked Men in the mean while sadly consider with themselves, what great cause then they have to fear him who is their sworn Enemy;
And now while I am showing what reason there is that God's dearest Children should Fear him as a reconciled Father, let wicked Men in the mean while sadly Consider with themselves, what great cause then they have to Fear him who is their sworn Enemy;
if God's Smiles are tempered with that Majesty that makes them awful, surely his Frowns then must needs carry in them an astonishing Terror, that makes them insupportable.
if God's Smiles Are tempered with that Majesty that makes them awful, surely his Frowns then must needs carry in them an astonishing Terror, that makes them insupportable.
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We may observe how unexpectedly sometimes, from the Goodness and Mercy of God, that is, the sweetest and most natural attractive of Love, the Scripture draws an Inference to fear God, Psal. 130.4. There is forgiveness with thee that thou mayest be feared.
We may observe how unexpectedly sometime, from the goodness and Mercy of God, that is, the Sweetest and most natural Attractive of Love, the Scripture draws an Inference to Fear God, Psalm 130.4. There is forgiveness with thee that thou Mayest be feared.
And so you have it in Hos. 3.5. They shall fear the Lord and his goodness. And in Exod. 15.11. Moses describing the most glorious Attributes of God, tells us, That he is glorious in Holiness, fearful in Praises;
And so you have it in Hos. 3.5. They shall Fear the Lord and his Goodness. And in Exod 15.11. Moses describing the most glorious Attributes of God, tells us, That he is glorious in Holiness, fearful in Praises;
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says he, O Lord, the terrible God, that keepest Covenant and Mercy for them that love him, So again in Chap. 9.32. O God, the mighty and terrible God, that keepest Covenant and Mercy.
Says he, Oh Lord, the terrible God, that Keepest Covenant and Mercy for them that love him, So again in Chap. 9.32. Oh God, the mighty and terrible God, that Keepest Covenant and Mercy.
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Let us now consider what there is in the Mercy and Favour of God, as he is a reconciled God unto us and in Covenant with us, that may justly render him to be the Object of our Fear.
Let us now Consider what there is in the Mercy and Favour of God, as he is a reconciled God unto us and in Covenant with us, that may justly render him to be the Object of our fear.
and yet because God reveals this Mercy to him in an awful and amazing manner, a Gap is opened in Heaven, a bright Ladder reaching from Earth to Heaven;
and yet Because God reveals this Mercy to him in an awful and amazing manner, a Gap is opened in Heaven, a bright Ladder reaching from Earth to Heaven;
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though the Message was joyful, yet the strange kind of delivering of the Message makes Jacob cry out, How dreadful is this place, it is no other than the Gate of Heaven!
though the Message was joyful, yet the strange kind of delivering of the Message makes Jacob cry out, How dreadful is this place, it is no other than the Gate of Heaven!
But now the way that God took for his Mercy to arrive at us, is much more dreadful than any such Dream or Vision, and therefore we should be the more deeply affected with Fear and Trembling,
But now the Way that God took for his Mercy to arrive At us, is much more dreadful than any such Dream or Vision, and Therefore we should be the more deeply affected with fear and Trembling,
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His Mercy towards us is procured upon Terms of infinite Justice and Severity. Divine Vengeance arrests our Surety, and exacts from him the utmost Satisfaction;
His Mercy towards us is procured upon Terms of infinite justice and Severity. Divine Vengeance arrests our Surety, and exacts from him the utmost Satisfaction;
that Wrath, some few Drops of which scalds the Damned in Hell, was given him to drink off in a full and overflowing Cup, He did bear the chastisement of our Peace,
that Wrath, Some few Drops of which scalds the Damned in Hell, was given him to drink off in a full and overflowing Cup, He did bear the chastisement of our Peace,
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as we find it both among Heathen Authors, and also in Scripture; an Instance of which we have of Laban, in Gen. 31.54. where Laban and Jacob, returning to Amity, make a Ratification of it by a Sacrifice.
as we find it both among Heathen Authors, and also in Scripture; an Instance of which we have of Laban, in Gen. 31.54. where Laban and Jacob, returning to Amity, make a Ratification of it by a Sacrifice.
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So the Attonement that God made betwixt us and himself is solemnized by a Sacrifice, even the Sacrifice of his own Son, As a Lamb without spot or blemish;
So the Atonement that God made betwixt us and himself is solemnized by a Sacrifice, even the Sacrifice of his own Son, As a Lamb without spot or blemish;
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But now is not this Ground enough to cause a holy Fear of God to seize upon every Soul that shall but seriously consider this sad Tragedy of pardoning Grace? If a King resolve to forgive a Malefactor, upon no other Terms than a Pardon writ with the last drop of the Heart-blood of his dearest Friend, who is there that is so hardned, that will not tremble at such a Mercy as this is,
But now is not this Ground enough to cause a holy fear of God to seize upon every Soul that shall but seriously Consider this sad Tragedy of pardoning Grace? If a King resolve to forgive a Malefactor, upon no other Terms than a Pardon writ with the last drop of the Heart blood of his dearest Friend, who is there that is so hardened, that will not tremble At such a Mercy as this is,
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It is with these as it was with the Children of Israel upon Sinai, first they were astonished with a confused noise of Thunder, the Air full of Lightning, the Mountains all on a Flame,
It is with these as it was with the Children of Israel upon Sinai, First they were astonished with a confused noise of Thunder, the Air full of Lightning, the Mountains all on a Flame,
What Hearts are there now that such a dreadful Mercy as this is, would not over-aw? Those Discoveries of Gods Love that break in upon the Soul in the midst of a doleful and gloomy Night of Despair and Despondency, work naturally a sweet kind of Terror and a shivering Joy; and that's the first Consideration.
What Hearts Are there now that such a dreadful Mercy as this is, would not overawe? Those Discoveries of God's Love that break in upon the Soul in the midst of a doleful and gloomy Night of Despair and Despondency, work naturally a sweet kind of Terror and a shivering Joy; and that's the First Consideration.
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and to apply Mercy to us, even by the Terrors of a convinced Conscience, is a sufficient Ground to affect our Hearts with Fear, though we stand fully possess'd of his Favour.
and to apply Mercy to us, even by the Terrors of a convinced Conscience, is a sufficient Ground to affect our Hearts with fear, though we stand Fully possessed of his Favour.
Secondly, Though God be our God, yet to consider that it is possible to lose his Favour and the Sense of it, this is enough to affect the Heart with a holy fear even of a reconciled God.
Secondly, Though God be our God, yet to Consider that it is possible to loose his Favour and the Sense of it, this is enough to affect the Heart with a holy Fear even of a reconciled God.
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It is true, God's Original and Fountain Love can never be dried up, Whom he loves, he loves unto the End, John 1.13. And my loving Kindness will I never utterly take away from him, Psal. 89.33.
It is true, God's Original and Fountain Love can never be dried up, Whom he loves, he loves unto the End, John 1.13. And my loving Kindness will I never utterly take away from him, Psalm 89.33.
Fear therefore, lest through some Miscarriage of thine (and such Miscarriages thou art every Day guilty of) thou shouldest provoke thy God to lay some heavy Stroke upon thee, which will be the more smart from the aggravation that provoked Love puts upon it.
fear Therefore, lest through Some Miscarriage of thine (and such Miscarriages thou art every Day guilty of) thou Shouldst provoke thy God to lay Some heavy Stroke upon thee, which will be the more smart from the aggravation that provoked Love puts upon it.
And thus you see now in these three Particulars, what ground there is from the consideration of God as our God, to enforce a holy Fear of his divine Majesty upon our Hearts.
And thus you see now in these three Particulars, what ground there is from the consideration of God as our God, to enforce a holy fear of his divine Majesty upon our Hearts.
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The one is tormenting, causing unquiet rollings and estuations in the Heart, in a sad suspense of what our future and eternal State may prove, and this is slavish.
The one is tormenting, causing unquiet rollings and estuations in the Heart, in a sad suspense of what our future and Eternal State may prove, and this is slavish.
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Now by perfect Love may be meant, either that state of Perfection to which we shall attain in Glory, where our whole Work to all Eternity shall be to love and please God,
Now by perfect Love may be meant, either that state of Perfection to which we shall attain in Glory, where our Whole Work to all Eternity shall be to love and please God,
It is not possible that that Soul that actually loves God with a vigorous and most ardent Affection, should at the same time be rack'd with distracting fears of Hell and Damnation;
It is not possible that that Soul that actually loves God with a vigorous and most Ardent Affection, should At the same time be racked with distracting fears of Hell and Damnation;
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If then our Love be strong in its actings it must needs cast out Fear, because it flows from that assurance with which tormenting Fear is utterly inconsistent.
If then our Love be strong in its actings it must needs cast out fear, Because it flows from that assurance with which tormenting fear is utterly inconsistent.
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But then there is another kind of Fear that is not tormenting, and that is an awful frame of Heart struck with reverential apprehensions of God's infinite Majesty,
But then there is Another kind of fear that is not tormenting, and that is an awful frame of Heart struck with reverential apprehensions of God's infinite Majesty,
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See how the Prophet makes this an Argument to fear God, Jer. 10.7. Who would not fear thee, O King of Saints? For, said he, in all the Earth there is none like unto thee.
See how the Prophet makes this an Argument to Fear God, Jer. 10.7. Who would not Fear thee, Oh King of Saints? For, said he, in all the Earth there is none like unto thee.
Well then, though we have no chilling Fear of a hot and scorching Hell, yet let us have an awful, reverential Fear of the glorious God, whose Excellencies are such as cannot be matched,
Well then, though we have no chilling fear of a hight and scorching Hell, yet let us have an awful, reverential fear of the glorious God, whose Excellencies Are such as cannot be matched,
It may perhaps seem to some that the Apostle opposeth them in Rom. 8.15. You have not received the Spirit of Bondage again to Fear, but the Spirit of Adoption, whereby you cry Abba, Father.
It may perhaps seem to Some that the Apostle Opposeth them in Rom. 8.15. You have not received the Spirit of Bondage again to fear, but the Spirit of Adoption, whereby you cry Abba, Father.
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To this I Answer; That by the Spirit of Bondage here, the Apostle means the legal Work of the holy Ghost in Conviction that is preparatory to Conversion, which Work usually is accompanied with dreadful Terrors, apprehending God not as a reconciled Father but as an incensed and severe Judge;
To this I Answer; That by the Spirit of Bondage Here, the Apostle means the Legal Work of the holy Ghost in Conviction that is preparatory to Conversion, which Work usually is accompanied with dreadful Terrors, apprehending God not as a reconciled Father but as an incensed and severe Judge;
this is not that Fear that the consideration of God, as your God and reconciled Father excited to you, this is not that Fear that the Apostle exhorts Christians unto,
this is not that fear that the consideration of God, as your God and reconciled Father excited to you, this is not that fear that the Apostle exhorts Christians unto,
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and if in any Night of Desertion it should happen that the Hearts of true Believers should be overwhelmed with dismal Fears, apprehending God as enraged and incensed against them, standing in doubt of the goodness of their spiritual Condition;
and if in any Night of Desertion it should happen that the Hearts of true Believers should be overwhelmed with dismal Fears, apprehending God as enraged and incensed against them, standing in doubt of the Goodness of their spiritual Condition;
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Now for the better understanding of this place, because I judge it pertinent to my present purpose, I shall open it to you somewhat largely in these following Particulars.
Now for the better understanding of this place, Because I judge it pertinent to my present purpose, I shall open it to you somewhat largely in these following Particulars.
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The Law, if we take it in its native Rigour, without the merciful qualification of Gospel-grace, thunder'd out nothing but Execrations, Wrath and Vengeance against every Transgressor of it, representing God armed also with his almighty Power to destroy them;
The Law, if we take it in its native Rigour, without the merciful qualification of Gospel-grace, thundered out nothing but Execrations, Wrath and Vengeance against every Transgressor of it, representing God armed also with his almighty Power to destroy them;
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this is that Glass that shew'd them their old Sins in most ugly Shapes; now they see them stare ghastly upon their Consciences, that before allured them;
this is that Glass that showed them their old Sins in most ugly Shapes; now they see them stare ghastly upon their Consciences, that before allured them;
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the Scene is quite changed, and there are nothing but dreadful Apparitions of Death and Hell fleeting now before them, Hell belsh'd in their very Faces, God brandished his flaming Sword over them ready to reeve their Hearts asunder;
the Scene is quite changed, and there Are nothing but dreadful Apparitions of Death and Hell fleeting now before them, Hell belshed in their very Faces, God brandished his flaming Sword over them ready to reeve their Hearts asunder;
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they that lately were secure and fearless, now stand quaking under the fearful expectations of that fiery Wrath and Indignation, that they neither have hope to escape,
they that lately were secure and fearless, now stand quaking under the fearful Expectations of that fiery Wrath and Indignation, that they neither have hope to escape,
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And such Slaves are all convinced Sinners that have not yet arrived to the free and filial Spirit of Adoption, but are kept under Bondage under the Wrath of God,
And such Slaves Are all convinced Sinners that have not yet arrived to the free and filial Spirit of Adoption, but Are kept under Bondage under the Wrath of God,
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and manacled in the Fetters of their own Fears. So saith the Apostle, Heb. 2.15. To deliver them, who through fear of Death, and of Hell that follows after it, were all their Lifetime subject unto Bondage.
and manacled in the Fetters of their own Fears. So Says the Apostle, Hebrew 2.15. To deliver them, who through Fear of Death, and of Hell that follows After it, were all their Lifetime Subject unto Bondage.
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for it is his Office to convince as well as to comfort, and to cast down by the Terrors of the Law as well as to raise up by the Promises of the Gospel: In John 16.8. He shall convince the World of Sin;
for it is his Office to convince as well as to Comfort, and to cast down by the Terrors of the Law as well as to raise up by the Promises of the Gospel: In John 16.8. He shall convince the World of since;
and therefore it is said in this place, Rom. 8.15. We have not received the Spirit of Bondage again to fear, implying that those Terrors that seize upon the Conscience are the Work of the Holy Ghost.
and Therefore it is said in this place, Rom. 8.15. We have not received the Spirit of Bondage again to Fear, implying that those Terrors that seize upon the Conscience Are the Work of the Holy Ghost.
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If therefore at any time, thou who art a secure Sinner, art suddenly surprized with fearful and trembling Thoughts concerning thy present state of Sin and thy future state of Wrath, beware thou listen not to any that would persuade thee it is nothing but a Fit of Melancholy or a Temptation of Satan, to drive thee to Despair,
If Therefore At any time, thou who art a secure Sinner, art suddenly surprised with fearful and trembling Thoughts Concerning thy present state of since and thy future state of Wrath, beware thou listen not to any that would persuade thee it is nothing but a Fit of Melancholy or a Temptation of Satan, to drive thee to Despair,
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Fourthly, When the Soul is prepared for the Work of Grace by the Work of Conviction, when it is prepared for Comfort by the Work of Humiliation, the same Spirit that was before a Spirit of Bondage, becomes now a Spirit of Adoption;
Fourthly, When the Soul is prepared for the Work of Grace by the Work of Conviction, when it is prepared for Comfort by the Work of Humiliation, the same Spirit that was before a Spirit of Bondage, becomes now a Spirit of Adoption;
and enables us, through divine Light beaming in upon our Consciences, to behold him as a gracious and a reconciled Father, whom before we trembled at as a stern and terrible Judge.
and enables us, through divine Light beaming in upon our Consciences, to behold him as a gracious and a reconciled Father, whom before we trembled At as a stern and terrible Judge.
The same Wind that in a raging Storm tosseth the Sea too and fro in restless Heaps, in a Calm doth only gently move and fan it with pleasing Purles. So is it here;
The same Wind that in a raging Storm tosses the Sea too and from in restless Heaps, in a Cam does only gently move and fan it with pleasing Pearls. So is it Here;
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that Spirit of God that in Conviction raiseth a Tempest in the Conscience, afterwards the same Spirit breaths forth a sweet Calm of Peace and Comfort upon it:
that Spirit of God that in Conviction Raiseth a Tempest in the Conscience, afterwards the same Spirit breathes forth a sweet Cam of Peace and Comfort upon it:
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The same Spirit that before was a Spirit of Bondage, when the Soul is sufficiently thereby prepared for Grace, becomes a Spirit of Adoption. This is that Spirit of Adoption that is here spoken of,
The same Spirit that before was a Spirit of Bondage, when the Soul is sufficiently thereby prepared for Grace, becomes a Spirit of Adoption. This is that Spirit of Adoption that is Here spoken of,
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God hath but one Son by eternal Generation, and that is Jesus Christ, called therefore, The only begotten of the Father, John 1.14. He hath many Sons by Creation, even all Mankind;
God hath but one Son by Eternal Generation, and that is jesus christ, called Therefore, The only begotten of the Father, John 1.14. He hath many Sons by Creation, even all Mankind;
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so Adam is called The Son of God, Luke 3.38. He hath many Sons also by Adoption, even all that are effectually called according to the purpose of his Grace;
so Adam is called The Son of God, Lycia 3.38. He hath many Sons also by Adoption, even all that Are effectually called according to the purpose of his Grace;
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all that are sanctified, who are of Strangers made Heirs of God, and Co-heirs with Jesus Christ himself, who is the natural Son of God, as it is Rom. 8.17.
all that Are sanctified, who Are of Strangers made Heirs of God, and Coheirs with jesus christ himself, who is the natural Son of God, as it is Rom. 8.17.
Now because it is the Work of the Holy Ghost to testifie to us this our great Privilege, that we are enrolled in the Family of Heaven and become the Children of God,
Now Because it is the Work of the Holy Ghost to testify to us this our great Privilege, that we Are enrolled in the Family of Heaven and become the Children of God,
it convinceth them of Sin, and of Wrath due to them for Sin. But now there is a twofold Conviction, there is a Conviction of the Evil of particular Actions,
it Convinces them of since, and of Wrath due to them for Sin. But now there is a twofold Conviction, there is a Conviction of the Evil of particular Actions,
Why now, though upon particular Miscarriages of Gods Children, the Holy Ghost secretly smited their Consciences, shewing them the Guilt and Evil of their Sins, thereby bringing them to Repentance and a godly Sorrow;
Why now, though upon particular Miscarriages of God's Children, the Holy Ghost secretly smited their Consciences, showing them the Gilded and Evil of their Sins, thereby bringing them to Repentance and a godly Sorrow;
Doth the same Fountain send forth sweet Water and bitter? Doth there proceed from one and the same Mouth, Blessings and Curses? Certainly the same Spirit that hath once pronounced us to be in the Love and Favour of God, never after pronounceth us to be Cursed,
Does the same Fountain send forth sweet Water and bitter? Does there proceed from one and the same Mouth, Blessings and Curses? Certainly the same Spirit that hath once pronounced us to be in the Love and Favour of God, never After pronounceth us to be Cursed,
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But you will say, Have not the best of God's Children sometimes concluded themselves to be reprobated and cast away? Have they not lain under sad and fearful apprehensions of God's Wrath? Have not some of them, who formerly walked in the Light of God's Countenance and flourished in their Assurance,
But you will say, Have not the best of God's Children sometime concluded themselves to be reprobated and cast away? Have they not lain under sad and fearful apprehensions of God's Wrath? Have not Some of them, who formerly walked in the Light of God's Countenance and flourished in their Assurance,
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To this I Answer; It is true, it may indeed so happen that those Saints, whose Joys and Comforts are at one time fresh and verdent, at another time wither and drop off,
To this I Answer; It is true, it may indeed so happen that those Saints, whose Joys and Comforts Are At one time fresh and verdent, At Another time wither and drop off,
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So is it with the Children of God, though their apprehensions of God's Love be as clear and transparent sometimes as the very Air that the Angels and glorified Saints breath in, in Heaven,
So is it with the Children of God, though their apprehensions of God's Love be as clear and transparent sometime as the very Air that the Angels and glorified Saints breath in, in Heaven,
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yet if once the muddy Humor of Melancholy stirs, they become dark, so that no Light or Ray of Comfort can break in to the deserted Soul. And then sometimes the Devil causeth these Tragedies by his Temptations, that so,
yet if once the muddy Humour of Melancholy stirs, they become dark, so that no Light or Ray of Comfort can break in to the deserted Soul. And then sometime the devil Causes these Tragedies by his Temptations, that so,
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he hated their Graces, he envies their Comforts, and therefore he would persuade them that all their former Joys were but Delusions, proud Dreams and presumptuous Fansies,
he hated their Graces, he envies their Comforts, and Therefore he would persuade them that all their former Joys were but Delusions, proud Dreams and presumptuous Fancies,
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When, therefore, those that have once rejoyced under the comfortable Persuasions of God's Love to them, the Holy Ghost witnessing himself to them to be a Spirit of Adoption, by being in them a Spirit of Sanctification;
When, Therefore, those that have once rejoiced under the comfortable Persuasions of God's Love to them, the Holy Ghost witnessing himself to them to be a Spirit of Adoption, by being in them a Spirit of Sanctification;
if they now find themselves under the Bondage of legal Fears and Terrors and slavish Dejections, looking upon themselves as under the revenging Wrath of God,
if they now find themselves under the Bondage of Legal Fears and Terrors and slavish Dejections, looking upon themselves as under the revenging Wrath of God,
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Sixthly, A reverential, filial Fear of God, may and ought to possess our Souls, while the Spirit of God, who is a Spirit of Adoption, is, by the clearest Evidences, actually witnessing our Son-ship to us.
Sixthly, A reverential, filial fear of God, may and ought to possess our Souls, while the Spirit of God, who is a Spirit of Adoption, is, by the Clearest Evidences, actually witnessing our Sonship to us.
Let Men boast what they will of their high Gospel-attainments, yet certainly they have not the genuine Disposition of God's Children, whose Love to him is not mingled with Fear,
Let Men boast what they will of their high Gospel-attainments, yet Certainly they have not the genuine Disposition of God's Children, whose Love to him is not mingled with fear,
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than any adopted Sons can possibly have, yet the Scripture ascribes an holy, awful, reverential Fear of God even unto him; Heb. 5.7. When he offered up Prayers with strong Cries and Tears, and was heard in that he feared;
than any adopted Sons can possibly have, yet the Scripture ascribes an holy, awful, reverential fear of God even unto him; Hebrew 5.7. When he offered up Prayers with strong Cries and Tears, and was herd in that he feared;
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it may be render'd, he was heard because of his godly Fear. So in Isa. 11.2. The Spirit of the Lord shall rest upon him, the Spirit of Knowledge and of the Fear of the Lord, speaking of Christ.
it may be rendered, he was herd Because of his godly fear. So in Isaiah 11.2. The Spirit of the Lord shall rest upon him, the Spirit of Knowledge and of the fear of the Lord, speaking of christ.
they may have a kind of mad Jollity that spends it self in Noise and Tumults, that may roar out Songs of Mirth, only to drown the loud Roarings of their own Consciences.
they may have a kind of mad Jollity that spends it self in Noise and Tumults, that may roar out Songs of Mirth, only to drown the loud Roarings of their own Consciences.
Fear contracts and draws it together, but here Fear is said to dilate the Heart, to denote to us, that a Christians Fear is always conjoyned and mingled together with his Joy.
fear contracts and draws it together, but Here fear is said to dilate the Heart, to denote to us, that a Christians fear is always conjoined and mingled together with his Joy.
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therefore the Holy Ghost thus expresseth it, Rejoyce with Trembling; for great Joys as well as great Fears, cause a kind of trembling and fluttering in the Heart:
Therefore the Holy Ghost thus Expresses it, Rejoice with Trembling; for great Joys as well as great Fears, cause a kind of trembling and fluttering in the Heart:
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So is it with those Christians, who by the Eye of Faith looking upon the Death and into the Sepulchre of Jesus Christ, are assured that he is risen for their Justification, cannot but have their Hearts filled with a quaking and a fearful Joy:
So is it with those Christians, who by the Eye of Faith looking upon the Death and into the Sepulchre of jesus christ, Are assured that he is risen for their Justification, cannot but have their Hearts filled with a quaking and a fearful Joy:
God hath established a Throne of Grace whereon he sets, and unto which he invites his People to approach with a becoming Confidence, Heb. 4.16. Let us come boldly to the Throne of Grace.
God hath established a Throne of Grace whereon he sets, and unto which he invites his People to approach with a becoming Confidence, Hebrew 4.16. Let us come boldly to the Throne of Grace.
But yet that this boldness may not degenerate into rudeness and irreverence, he requires that our Freedom with him be tempered with an awful Fear of him.
But yet that this boldness may not degenerate into rudeness and irreverence, he requires that our Freedom with him be tempered with an awful fear of him.
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Now because I have made frequent mention of filial and slavish Fear, that you may the better understand what each of these means, I shall briefly give you the difference betwixt them.
Now Because I have made frequent mention of filial and slavish fear, that you may the better understand what each of these means, I shall briefly give you the difference betwixt them.
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Now this slavish Fear is joined with dreadful expectations of Wrath. A Slave that hath committed a Fault, expects no other than to be punished for it without Mercy.
Now this slavish fear is joined with dreadful Expectations of Wrath. A Slave that hath committed a Fault, expects no other than to be punished for it without Mercy.
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and this makes them live as the Apostle speaks in Heb. 10.27. In certain fearful Expectations of Wrath and Indignation, that shall devour them as Adversaries.
and this makes them live as the Apostle speaks in Hebrew 10.27. In certain fearful Expectations of Wrath and Indignation, that shall devour them as Adversaries.
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yet at the same time their own Hearts and Consciences tell them sad and misgiving Stories of Hell and everlasting Wrath. But now a true and filial Fear of God looks at the Wrath of God with Dread and Terror, but not with Expectation; there's the Difference.
yet At the same time their own Hearts and Consciences tell them sad and misgiving Stories of Hell and everlasting Wrath. But now a true and filial fear of God looks At the Wrath of God with Dread and Terror, but not with Expectation; there's the Difference.
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2. Slavish Fear is always accompanied with some degree of Enmity and Hatred against God. It is natural for us to hate those that we fear with a slavish Fear.
2. Slavish fear is always accompanied with Some degree of Enmity and Hatred against God. It is natural for us to hate those that we Fear with a slavish fear.
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and to see those heaps of miserable Wretches that are there burning for ever, shall it not much more make you to tremble, who are liable every moment to be bound in Bundles,
and to see those heaps of miserable Wretches that Are there burning for ever, shall it not much more make you to tremble, who Are liable every moment to be bound in Bundles,
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what hope is there to affright Men that are fast asleep? Such a dead Security hath seized upon the Hearts of most, that it is almost impossible to rouze them,
what hope is there to affright Men that Are fast asleep? Such a dead Security hath seized upon the Hearts of most, that it is almost impossible to rouse them,
and shall not the Wicked then much more be afraid, that must themselves feel it? Our God, says the Apostle, is a consuming Fire; but to whom is he such a consuming Fire? Not to those certainly whose God he is;
and shall not the Wicked then much more be afraid, that must themselves feel it? Our God, Says the Apostle, is a consuming Fire; but to whom is he such a consuming Fire? Not to those Certainly whose God he is;
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That God doth not always stile himself a gracious God and a reconciled Father, but sometimes puts on dreadful Titles, his Children owe it to the Wicked;
That God does not always style himself a gracious God and a reconciled Father, but sometime puts on dreadful Titles, his Children owe it to the Wicked;
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Secondly, Another Consideration that may make the most secure Sinner to tremble is this, That God himself will be the immediate Inflicter of their Punishments.
Secondly, another Consideration that may make the most secure Sinner to tremble is this, That God himself will be the immediate Inflicter of their Punishments.
This Wrath of God, which shall for ever burn and enflame the Souls of the Damned, is called fiery Indignation, Heb. 10.17. That Fire that destroyed Nadab and Abihu was but a Type of this, and the Antitype infinitely transcends the Type;
This Wrath of God, which shall for ever burn and inflame the Souls of the Damned, is called fiery Indignation, Hebrew 10.17. That Fire that destroyed Nadab and Abihu was but a Type of this, and the Antitype infinitely transcends the Type;
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what Fire must that be, of which that extraordinary Fire that fell down from Heaven it self, was but a meer Shadow? As the Fire that came down upon Elijah 's Sacrifice did lick up the Water that was poured into the Trenches;
what Fire must that be, of which that extraordinary Fire that fell down from Heaven it self, was but a mere Shadow? As the Fire that Come down upon Elijah is Sacrifice did lick up the Water that was poured into the Trenches;
why the Devils themselves are Flames of Fire, and what Fire can be more piercing than themselves, who have power over Fire? Yet there is a greater Fire than they, God is a consuming Fire, a Fire so infinitely scorching as will burn and torment even Fire it self.
why the Devils themselves Are Flames of Fire, and what Fire can be more piercing than themselves, who have power over Fire? Yet there is a greater Fire than they, God is a consuming Fire, a Fire so infinitely scorching as will burn and torment even Fire it self.
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and cast him into a deep Pit full of Toads, Adders and Scorpions, and there let him lie for ever? God knows all the several Stings that are in his Creatures,
and cast him into a deep Pit full of Toads, Adders and Scorpions, and there let him lie for ever? God knows all the several Stings that Are in his Creatures,
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what a dreadful thing is it to fall into the Hands of God himself? When God conveys his Wrath by Creatures, it must needs lose infinitely in the very conveyance of it:
what a dreadful thing is it to fallen into the Hands of God himself? When God conveys his Wrath by Creatures, it must needs loose infinitely in the very conveyance of it:
It is but as if a Giant should strike one with a Straw or a Feather; so when God takes up one Creature to strike another with, that Blow can be but weak;
It is but as if a Giant should strike one with a Straw or a Feather; so when God Takes up one Creature to strike Another with, that Blow can be but weak;
and burn you for ever? Can thine Heart endure, or can thine Hands be strong, says God, in the day that I shall deal with thee? The very Weakness of God is stronger than Men;
and burn you for ever? Can thine Heart endure, or can thine Hands be strong, Says God, in the day that I shall deal with thee? The very Weakness of God is Stronger than Men;
Indeed thou mayest hinder it from kindling upon thy Soul. As when a House is on Fire, they use to spout Water upon the Walls of the neighbouring Houses, to keep the Flames from catching hold of them:
Indeed thou Mayest hinder it from kindling upon thy Soul. As when a House is on Fire, they use to spout Water upon the Walls of the neighbouring Houses, to keep the Flames from catching hold of them:
So you may, by sprinkling the Blood of Jesus Christ, and by moistning your selves with the Tears of true Repentance, prevent this consuming Fire from preying upon you;
So you may, by sprinkling the Blood of jesus christ, and by moistening your selves with the Tears of true Repentance, prevent this consuming Fire from preying upon you;
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it is not like your sublunary Fires; these spend the Matter they feed on, and be they of never so great force they must at length themselves starve for want of Fuel;
it is not like your sublunary Fires; these spend the Matter they feed on, and be they of never so great force they must At length themselves starve for want of Fuel;
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Fourthly, God is such a consuming Fire as will prey upon the Soul, that tender and spiritual part of Man. The more gross the Subject is, the more dull are the Pains that it suffers;
Fourthly, God is such a consuming Fire as will prey upon the Soul, that tender and spiritual part of Man. The more gross the Subject is, the more dull Are the Pains that it suffers;
when God himself shall lash the Soul, that more refined part, drawing Blood at every stroke, all comparisons falls short of expressing of the Anguish of it:
when God himself shall lash the Soul, that more refined part, drawing Blood At every stroke, all comparisons falls short of expressing of the Anguish of it:
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Fifthly, Consider the longer thou livest in thy Sins impenitently, the more dost thou prepare thy Soul to be fit Fuel for this consuming Fire to devour:
Fifthly, Consider the longer thou Livest in thy Sins impenitently, the more dost thou prepare thy Soul to be fit Fuel for this consuming Fire to devour:
when God shall come and cut thee down and cast thee into unquenchable Fire, how soon will thou kindle and how dreadfully wilt thou burn, having no Sap left in thee to allay and mitigate those Flames? Certainly would but the most hardned Sinner here present, call his Thoughts aside awhile,
when God shall come and Cut thee down and cast thee into unquenchable Fire, how soon will thou kindle and how dreadfully wilt thou burn, having no Sap left in thee to allay and mitigate those Flames? Certainly would but the most hardened Sinner Here present, call his Thoughts aside awhile,
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and seriously bethink himself what he hath been doing ever since he came into the World, this must needs strike him as cold as a Stone, making him to Fear and Tremble to consider, that all this time he hath, by his Sinning, been treasuring up Wrath against the Day of Wrath, heaping up Coals, yea, burning Coals upon his own Head. Every time you sin, what do you else but cast in another Faggot to that Pile of much Wood, prepared to burn you for ever? Oh! that these dreadful and amazing Considerations might, at length, rouze and awaken your Hearts to fear this consuming Fire,
and seriously bethink himself what he hath been doing ever since he Come into the World, this must needs strike him as cold as a Stone, making him to fear and Tremble to Consider, that all this time he hath, by his Sinning, been treasuring up Wrath against the Day of Wrath, heaping up Coals, yea, burning Coals upon his own Head. Every time you since, what do you Else but cast in Another Faggot to that Pile of much Wood, prepared to burn you for ever? Oh! that these dreadful and amazing Considerations might, At length, rouse and awaken your Hearts to Fear this consuming Fire,
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How intolerable will Hell be to those, especially, that never fear it till they feel it? When Sinners shall see themselves surrounded with Flames of Fire,
How intolerable will Hell be to those, especially, that never Fear it till they feel it? When Sinners shall see themselves surrounded with Flames of Fire,
when they shall awake with the Flames of Hell flashing and flaming about them, what Screechings and Yellings will this cause? This is to perish as a Fool perisheth, to go on securely in Sin, till unexpectedly a Dart suddenly strikes through his Liver.
when they shall awake with the Flames of Hell flashing and flaming about them, what Screechings and Yellings will this cause? This is to perish as a Fool Perishes, to go on securely in since, till unexpectedly a Dart suddenly strikes through his Liver.
but to keep Men from Sin, he hath placed a Guard far more dreadful than Angels or a flaming Sword; he hath placed himself, a consuming Fire, to deter Men from Sin;
but to keep Men from since, he hath placed a Guard Far more dreadful than Angels or a flaming Sword; he hath placed himself, a consuming Fire, to deter Men from since;
and they certainly that have any Fear or Dread of God upon their Hearts, will judge it too too hot a Work to break through this Fire to their Lusts. The Thoughts of Hell and those everlasting Torments due to Sin, have doubtless been often used with good success to repel Satan's Temptations; when no other Arguments possibly could prevail,
and they Certainly that have any fear or Dread of God upon their Hearts, will judge it too too hight a Work to break through this Fire to their Lusts. The Thoughts of Hell and those everlasting Torments due to since, have doubtless been often used with good success to repel Satan's Temptations; when no other Arguments possibly could prevail,
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that Fear of theirs that kept them from the gross Acts of Sins that others boldly rush into, that Fear shall likewise keep them from the sorest Torments that others shall for ever suffer.
that fear of theirs that kept them from the gross Acts of Sins that Others boldly rush into, that fear shall likewise keep them from the Sorest Torments that Others shall for ever suffer.
even Mount Sion upon Mount Sinai. Those commonly prove the most stable and stayed Christians, that have been most harrassed by legal Terrors before they enjoy the sense of Comfort;
even Mount Sion upon Mount Sinai. Those commonly prove the most stable and stayed Christians, that have been most Harassed by Legal Terrors before they enjoy the sense of Comfort;
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for the Structure of Grace in the Heart is quite contrary to other Buildings; it stands firmest when it is laid upon a shaking and trembling Foundation.
for the Structure of Grace in the Heart is quite contrary to other Buildings; it Stands firmest when it is laid upon a shaking and trembling Foundation.
Death is a thundring Preacher, and it will make you fear the dreadful Representations of that fiery Indignation, that shortly it will display before your Eyes in all its Terrors.
Death is a thundering Preacher, and it will make you Fear the dreadful Representations of that fiery Indignation, that shortly it will display before your Eyes in all its Terrors.
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If God be a consuming Fire, how highly doth it concern us to look out for a Screen that may fence us from those everlasting Burnings? We are Stubble and Fuel fully prepared, our Sins have made us so,
If God be a consuming Fire, how highly does it concern us to look out for a Screen that may fence us from those everlasting Burnings? We Are Stubble and Fuel Fully prepared, our Sins have made us so,
and that is Christ the Mediator. We have a lively Type of this in Aaron, Numb. 16.48. when the rebellious Israelites mutined against Moses, God did suddenly break forth upon them, and slew almost fifteen hundred thousand of them Dead upon the Place.
and that is christ the Mediator. We have a lively Type of this in Aaron, Numb. 16.48. when the rebellious Israelites mutined against Moses, God did suddenly break forth upon them, and slew almost fifteen hundred thousand of them Dead upon the Place.
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he alone was the Fence and Safeguard of a perishing People. Christ upon the Cross maintains the same Station, interposing betwixt the Living and the Dead;
he alone was the Fence and Safeguard of a perishing People. christ upon the Cross maintains the same Station, interposing betwixt the Living and the Dead;
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yea, and they keep off his cherishing Influences, but they contribute to his fiery Wrath. Why now Christ is a Wall of Defence, that separates his from the Wrath and Indignation of God.
yea, and they keep off his cherishing Influences, but they contribute to his fiery Wrath. Why now christ is a Wall of Defence, that separates his from the Wrath and Indignation of God.
A Wall of Crystal is a safe Defence against the force of Fire, yet is it no obstruction to the warm Beams and cherishing Light of the Sun. Such a Crystal Wall is Christ, that keeps off God's fiery Indignation from us,
A Wall of Crystal is a safe Defence against the force of Fire, yet is it not obstruction to the warm Beams and cherishing Light of the Sun. Such a Crystal Wall is christ, that keeps off God's fiery Indignation from us,
but yet conveys to us the cherishing and reviving Influences of his Love. Let me now persuade and prevail with you to betake your selves to this shelter.
but yet conveys to us the cherishing and reviving Influences of his Love. Let me now persuade and prevail with you to betake your selves to this shelter.
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In the former Instance, when the Israelites saw so many of their Fellows slain by an un-perceived Stroke, what running and crowding was there, think you, to get behind the Priest? Why we are all in the same Danger,
In the former Instance, when the Israelites saw so many of their Fellows slave by an unperceived Stroke, what running and crowding was there, think you, to get behind the Priest? Why we Are all in the same Danger,
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or whatever we are doing, the Fear of God is still upon us, when in all our Converse in the World this Fear of God doth still fill and possess our Hearts.
or whatever we Are doing, the fear of God is still upon us, when in all our Converse in the World this fear of God does still fill and possess our Hearts.
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I shall only give you a few Particulars, and leave them to your serious Consideration. First, This holy Fear of God will keep you from a vain and frothy Spirit.
I shall only give you a few Particulars, and leave them to your serious Consideration. First, This holy fear of God will keep you from a vain and frothy Spirit.
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so is the vain Mind of Man driven by every foolish and impertinent Thought, till the fear of God, that is, the Ballast of the Soul, poise it and make its Course steady and even.
so is the vain Mind of Man driven by every foolish and impertinent Thought, till the Fear of God, that is, the Ballast of the Soul, poise it and make its Course steady and even.
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Certainly if any thing be of force to compose the Heart into a sober, serious Frame, it is the consideration of God's great and dreadful Majesty, the fear of which will fill us with noble and substantial Thoughts how we may escape his Wrath,
Certainly if any thing be of force to compose the Heart into a Sobrium, serious Frame, it is the consideration of God's great and dreadful Majesty, the Fear of which will fill us with noble and substantial Thoughts how we may escape his Wrath,
but this holy Fear over-awes the Heart from secret and hidden Sins, yea, from the Sins of the Heart, that none can see but only God, and a Man's own Conscience;
but this holy fear overawes the Heart from secret and hidden Sins, yea, from the Sins of the Heart, that none can see but only God, and a Man's own Conscience;
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and break not forth into outward Act: Now from both these the Fear of God cleanseth us. So in 2 Cor. 7.1. Let us cleanse our selves, says the Apostle, from all Filthiness both of Flesh and Spirit, perfecting Holiness in the fear of God.
and break not forth into outward Act: Now from both these the fear of God Cleanseth us. So in 2 Cor. 7.1. Let us cleanse our selves, Says the Apostle, from all Filthiness both of Flesh and Spirit, perfecting Holiness in the Fear of God.
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Certainly where the Fear of God over-awes the Heart, we shall not dare to abuse his holy and reverend Name as Hypocrites do, in their making mention of him.
Certainly where the fear of God overawes the Heart, we shall not Dare to abuse his holy and reverend Name as Hypocrites do, in their making mention of him.
Will any dare in the presence of a Prince, while they pretend Reverence to him, to use antick Gestures? Would not this justly be interpreted a Contempt of him? Why all the religious Gestures of Hypocrites are but Antick;
Will any Dare in the presence of a Prince, while they pretend reverence to him, to use antic Gestures? Would not this justly be interpreted a Contempt of him? Why all the religious Gestures of Hypocrites Are but Antic;
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It is much easier to terrifie and daunt profligate Sinners than gross Hypocrites; because Hypocrites, by often dallying with God, wear off all Sense and Dread of God,
It is much Easier to terrify and daunt profligate Sinners than gross Hypocrites; Because Hypocrites, by often dallying with God, wear off all Sense and Dread of God,
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This Fear is that which makes a Christian single-hearted; and, as the Apostle commands Servants, Col. 3.22. to obey their Masters not as Men-pleasers, but in singleness of Heart, fearing God.
This fear is that which makes a Christian singlehearted; and, as the Apostle commands Servants, Col. 3.22. to obey their Masters not as Men-pleasers, but in singleness of Heart, fearing God.
So where this holy Fear of God possesseth the Soul, it will cause all our Obedience to be performed in the singleness and integrity of our Hearts, not so much to be seen of Men as to be accepted of God.
So where this holy fear of God Possesses the Soul, it will cause all our obedience to be performed in the singleness and integrity of our Hearts, not so much to be seen of Men as to be accepted of God.
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The Devil knew no such way to get himself Worship and Adoration, as by terrifying the old Heathens; and still he useth the same Artifice in those parts of the World where his Kingdom yet remains, he appears in dreadful Shapes,
The devil knew no such Way to get himself Worship and Adoration, as by terrifying the old heathens; and still he uses the same Artifice in those parts of the World where his Kingdom yet remains, he appears in dreadful Shapes,
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Fifthly, The Fear of God is an excellent Corrective of the base and degenerous Fear of Men. Our Saviour says, Luke 12.4. Be not afraid of them that can kill the Body, and after that have no more that they can do;
Fifthly, The fear of God is an excellent Corrective of the base and degenerous fear of Men. Our Saviour Says, Lycia 12.4. Be not afraid of them that can kill the Body, and After that have no more that they can do;
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When ye are persecuted in one City, flee you to another, Matth. 10.23. We may so fear them as to labour to avoid their Rage, and to consult our own Safety.
When you Are persecuted in one city, flee you to Another, Matthew 10.23. We may so Fear them as to labour to avoid their Rage, and to consult our own Safety.
that is, with a distrustful, perverting Fear, such a Fear as causeth Men for the securing of their temporal Life to desert the Profession and Practice of Godliness;
that is, with a distrustful, perverting fear, such a fear as Causes Men for the securing of their temporal Life to desert the Profession and Practice of Godliness;
than they were of a fiery Furnace? A Man that truly fears God, reputes with himself, that to gain the favour of Men with the displeasure of God, to redeem a temporal Life by an eternal Death, is the foolishest Bargain that can be made;
than they were of a fiery Furnace? A Man that truly fears God, reputes with himself, that to gain the favour of Men with the displeasure of God, to Redeem a temporal Life by an Eternal Death, is the foolishest Bargain that can be made;
he knows the rage of Man is under the restraint of God, and that a Hair of his Head shall not fall to the Ground without his heavenly Father's Knowledge and Permission;
he knows the rage of Man is under the restraint of God, and that a Hair of his Head shall not fallen to the Ground without his heavenly Father's Knowledge and Permission;
Now to shut up this whole Subject, I shall only briefly mention a few Particulars to you, whereby you may take a brief View of what there is in the Nature of God, that may justly affect us with a holy Fear and Awe of him.
Now to shut up this Whole Subject, I shall only briefly mention a few Particulars to you, whereby you may take a brief View of what there is in the Nature of God, that may justly affect us with a holy fear and Awe of him.
First, The Consideration of God's glorious Majesty may strike us into a holy Dread and Terror. And therefore says Job 33.22. With God is terrible Majesty.
First, The Consideration of God's glorious Majesty may strike us into a holy Dread and Terror. And Therefore Says Job 33.22. With God is terrible Majesty.
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This is that which daunts the holy Angels in Heaven, they cover their Faces with their Wings, as not being able to bear the piercing Rays of that Glory wherewith he is cloathed.
This is that which daunts the holy Angels in Heaven, they cover their Faces with their Wings, as not being able to bear the piercing Rays of that Glory wherewith he is clothed.
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that Light which no mortal Eye can approach, being always surrounded with an innumerable Host of glittering Attendance, each of which maintains more Pomp and State than the greatest Potentate on Earth.
that Light which no Mortal Eye can approach, being always surrounded with an innumerable Host of glittering Attendance, each of which maintains more Pomp and State than the greatest Potentate on Earth.
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IN this Chapter St. Paul gives an account to Felix of the general Course and Demeanor of his former Life, being accused by Tertullian, a flattering Orator,
IN this Chapter Saint Paul gives an account to Felix of the general Course and Demeanour of his former Life, being accused by Tertullian, a flattering Orator,
After that he had purged himself in sundry Particulars, he comes to the Text, to shew, that he was far from those Crimes that were laid to his Charge, having made it his constant Exercise all his Life-time to keep a good Conscience.
After that he had purged himself in sundry Particulars, he comes to the Text, to show, that he was Far from those Crimes that were laid to his Charge, having made it his constant Exercise all his Lifetime to keep a good Conscience.
that is, I labour conscientiously to practise as well the Duties of the second, as the Duties of the first Table; to be Just towards Men as well as to be Religious towards God, knowing that the one without the other, to be without Offence towards Men only is but meer Morality, and to be without Offence only towards God is but vain Hypocrisie. Without farther Explication, the Words do, of their own accord, deliver to us this Doctrin:
that is, I labour conscientiously to practise as well the Duties of the second, as the Duties of the First Table; to be Just towards Men as well as to be Religious towards God, knowing that the one without the other, to be without Offence towards Men only is but mere Morality, and to be without Offence only towards God is but vain Hypocrisy. Without farther Explication, the Words do, of their own accord, deliver to us this Doctrine:
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Conscience is nothing but a practical Syllogism or Argumentation, and always infers a personal Conclusion, either excusing or accusing; and it hath three Offices.
Conscience is nothing but a practical Syllogism or Argumentation, and always infers a personal Conclusion, either excusing or accusing; and it hath three Offices.
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First, It discovers to us what is Sin and what is Duty, and the Reward that is entailed upon both, and thus it gives in its Verdict according to that Light that shines into it:
First, It discovers to us what is since and what is Duty, and the Reward that is entailed upon both, and thus it gives in its Verdict according to that Light that shines into it:
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But if Conscience enjoys the superadded Light of Scripture, it judges then of those Duties and those Sins that could only be known by Divine Revelation: Hence it is that Conscience is enabled to form such a Proposition as this, He that believes shall be saved, he that believes not shall be damned.
But if Conscience enjoys the superadded Light of Scripture, it judges then of those Duties and those Sins that could only be known by Divine Revelation: Hence it is that Conscience is enabled to from such a Proposition as this, He that believes shall be saved, he that believes not shall be damned.
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This Proposition it forms not from natural Light, but from the super-induced Light of Scripture. This is the first direct Act of Conscience, whereby it pronounceth of Men's Works, whither they be sinful or not,
This Proposition it forms not from natural Light, but from the superinduced Light of Scripture. This is the First Direct Act of Conscience, whereby it pronounceth of Men's Works, whither they be sinful or not,
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and what the Reward or Punishment is that shall follow them, according as it finds it written in the dark and imperfect Law of Nature, or in the superadded Law of God.
and what the Reward or Punishment is that shall follow them, according as it finds it written in the dark and imperfect Law of Nature, or in the superadded Law of God.
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Secondly, When Conscience hath thus pronounced whether the Action be good or bad, and what Reward or Punishment belong to it, it's next Office is to witness and depose, we have done such or such Actions;
Secondly, When Conscience hath thus pronounced whither the Actium be good or bad, and what Reward or Punishment belong to it, it's next Office is to witness and depose, we have done such or such Actions;
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and this it doth by inferring a comfortable or a terrifying Conclusion from the former Premises, applying the Reward or Punishment to our selves, according as those Actions have been ours to which they belong:
and this it does by inferring a comfortable or a terrifying Conclusion from the former Premises, applying the Reward or Punishment to our selves, according as those Actions have been ours to which they belong:
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If it hath proved us Unbelievers, strait it pronounceth us condemned Persons, or if it evidences our Faith to us presently, it justifies and acquits us:
If it hath proved us Unbelievers, strait it pronounceth us condemned Persons, or if it evidences our Faith to us presently, it Justifies and acquits us:
Hence it is that wicked Men are haunted with pale Fears and ghastly Reflections, because they are always Malefactors arraigned at a Bar, a Bar that they carry about with them in their own Breasts, where they hear a thousand Witnesses sworn and examined, where they hear their Judge ten thousand times a Day pronouncing them Cursed and Damned.
Hence it is that wicked Men Are haunted with pale Fears and ghastly Reflections, Because they Are always Malefactors arraigned At a Bar, a Bar that they carry about with them in their own Breasts, where they hear a thousand Witnesses sworn and examined, where they hear their Judge ten thousand times a Day pronouncing them Cursed and Damned.
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Now this being premised concerning the Nature and Offices of Conscience, I shall come in the next place to enquire into these following Particulars, into which I shall digest the method of this Subject.
Now this being premised Concerning the Nature and Offices of Conscience, I shall come in the next place to inquire into these following Particulars, into which I shall digest the method of this Subject.
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1. Ignorance corrupts the Conscience. Conscience is the Guide of Life, and Knowledge is the Eye of Conscience, which if it be darkned, the Blind leads the Blind till both fall into the Ditch.
1. Ignorance corrupts the Conscience. Conscience is the Guide of Life, and Knowledge is the Eye of Conscience, which if it be darkened, the Blind leads the Blind till both fallen into the Ditch.
Conscience is a Guide that leads apace, and therefore had need see its Way before it, which some not being well able to discern, have wound themselves into inextricable Wandrings, pursuing every glaring Delusion,
Conscience is a Guide that leads apace, and Therefore had need see its Way before it, which Some not being well able to discern, have wound themselves into inextricable Wanderings, pursuing every glaring Delusion,
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and so have fallen upon the Precipice of damnable Errors, and into Bogs of Mire and filthy Lusts, only through an ignorant Conscience and self-conceited Pride that is always a Companion of it;
and so have fallen upon the Precipice of damnable Errors, and into Bogs of Mire and filthy Lustiest, only through an ignorant Conscience and self-conceited Pride that is always a Companion of it;
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this Ignorance fills the Conscience with false Presumptions, and draws it to wrong Determinations and Conclusions, which though they seem to be but little mistakes in the Notion,
this Ignorance fills the Conscience with false Presumptions, and draws it to wrong Determinations and Conclusions, which though they seem to be but little mistakes in the Notion,
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A mis-persuaded Conscience usually gives rise to misguided Zeal, and Zeal without Knowledge is but a Religious Phrensie, that fashions out to it self strange shapes of Sin and Duty, of Good and Evil,
A mispersuade Conscience usually gives rise to misguided Zeal, and Zeal without Knowledge is but a Religious Frenzy, that fashions out to it self strange shapes of since and Duty, of Good and Evil,
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and usually it takes the one for the other, until it falls under that Woe denounced by the Prophet, Isa. 5.20. Woe to them that call Good, Evil; and Evil, Good;
and usually it Takes the one for the other, until it falls under that Woe denounced by the Prophet, Isaiah 5.20. Woe to them that call Good, Evil; and Evil, Good;
Now Ignorance doth vitiate and corrupt the Conscience two ways; either it makes it unnecessarily scrupulous, or else it makes it daringly presumptuous.
Now Ignorance does vitiate and corrupt the Conscience two ways; either it makes it unnecessarily scrupulous, or Else it makes it daringly presumptuous.
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First, Ignorance fetters and binds up the Conscience either to the doing of, or abstaining from that concerning which God hath laid no Law and Obligation at all upon it:
First, Ignorance fetters and binds up the Conscience either to the doing of, or abstaining from that Concerning which God hath laid no Law and Obligation At all upon it:
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This is an encroaching Conscience that makes that an enclosure that God hath left common, and rigorously exacts from us what God hath permitted as indifferent.
This is an encroaching Conscience that makes that an enclosure that God hath left Common, and rigorously exacts from us what God hath permitted as indifferent.
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It is a very sad Judgment to be given up to the domineering Impositions of a scrupulous Conscience; such a Conscience as this is will certainly make much more Sin than over the Law made;
It is a very sad Judgement to be given up to the domineering Impositions of a scrupulous Conscience; such a Conscience as this is will Certainly make much more since than over the Law made;
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Secondly, Sometimes Ignorance makes Conscience licentious, indulging it self in those Actions that the Law of God condemns, making it daringly presumptuous;
Secondly, Sometime Ignorance makes Conscience licentious, indulging it self in those Actions that the Law of God condemns, making it daringly presumptuous;
and yet as opposite as these are, we oftentimes find them joined together in the same Persons, the same Persons that have a needlesly scrupulous Conscience, have also a daringly, presumptuous Conscience, and this proceeds from an Ignorance of their due Bounds and Limits.
and yet as opposite as these Are, we oftentimes find them joined together in the same Persons, the same Persons that have a needlessly scrupulous Conscience, have also a daringly, presumptuous Conscience, and this proceeds from an Ignorance of their due Bounds and Limits.
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Believe it, through a continued course of known and presumptuous Sins, you will bring your Consciences into very sad Consumptions, that they will pine away under Iniquities;
Believe it, through a continued course of known and presumptuous Sins, you will bring your Consciences into very sad Consumptions, that they will pine away under Iniquities;
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and how many are there that have their Consciences already lying Speechless, Senseless and Gasping, ready to give up the Ghost? The Apostle in Eph. 4.19. speaks of them, that being past feeling, have given themselves over to Lasciviousness.
and how many Are there that have their Consciences already lying Speechless, Senseless and Gasping, ready to give up the Ghost? The Apostle in Ephesians 4.19. speaks of them, that being passed feeling, have given themselves over to Lasciviousness.
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but be the Sin never so great for which Conscience reproves, if yet it denounceth Wrath without making mention of Repentance and hopes of Mercy, it exceeds its Commission that God hath given it,
but be the since never so great for which Conscience reproves, if yet it Denounceth Wrath without making mention of Repentance and hope's of Mercy, it exceeds its Commission that God hath given it,
and becomes an evil and corrupt Conscience. And therefore we have that Expression, Heb. 10.22. Let us draw near, says the Apostle, having our Hearts sprinkled from an evil Conscience.
and becomes an evil and corrupt Conscience. And Therefore we have that Expression, Hebrew 10.22. Let us draw near, Says the Apostle, having our Hearts sprinkled from an evil Conscience.
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to be convinced of Sin and not at all to be convinced of Righteousness, is such a Conviction as constitutes one part of the Torments of the damned in Hell, whose Worm never dies;
to be convinced of since and not At all to be convinced of Righteousness, is such a Conviction as constitutes one part of the Torments of the damned in Hell, whose Worm never die;
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Now there are two Things that denominate a Conscience to be clear, when it is pure, and when it is peaceable; when it is free from all known and wilful Defilements,
Now there Are two Things that denominate a Conscience to be clear, when it is pure, and when it is peaceable; when it is free from all known and wilful Defilements,
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for it is impossible, while we are encompassed about with Infirmities and oppressed with a heavy Body of Sin and Death, to keep our selves free and pure from all Sin, For in many things we offend all, says St. James 3.2.
for it is impossible, while we Are encompassed about with Infirmities and oppressed with a heavy Body of since and Death, to keep our selves free and pure from all since, For in many things we offend all, Says Saint James 3.2.
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but as their more foul Sins are done away by particular Acts of Repentance, so these are done away by a general state of Repentance, which state the Children of God are always in;
but as their more foul Sins Are done away by particular Acts of Repentance, so these Are done away by a general state of Repentance, which state the Children of God Are always in;
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and there is also a constant out-flowing of the Blood of Christ and of the Mercy of God upon the Soul, to remove the Guilt and Filth of those Sins as we fall into them.
and there is also a constant outflowing of the Blood of christ and of the Mercy of God upon the Soul, to remove the Gilded and Filth of those Sins as we fallen into them.
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this doth not hinder but that our Consciences may be both pure and peaceable, while we thus sincerely strive to keep our selves from all wilful and from all presumptuous Sins, our Consciences are clear, notwithstanding the Sins of daily Infirmity.
this does not hinder but that our Consciences may be both pure and peaceable, while we thus sincerely strive to keep our selves from all wilful and from all presumptuous Sins, our Consciences Are clear, notwithstanding the Sins of daily Infirmity.
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So says the Psalmist, Psal. 19.13. Keep back thy Servant from presumptuous Sins, then shall I be upright, and I shall be innocent from the great Transgression. That's the first thing;
So Says the Psalmist, Psalm 19.13. Keep back thy Servant from presumptuous Sins, then shall I be upright, and I shall be innocent from the great Transgression. That's the First thing;
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they remember against themselves what God hath forgotten, and with great Terrors accuse and condemn themselves for what God hath already remitted to them.
they Remember against themselves what God hath forgotten, and with great Terrors accuse and condemn themselves for what God hath already remitted to them.
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it may be they have so harrassed and wasted their Consciences by dreadful Sins, so often mortally wounded them, that now they have not Strength enough to become quarrelsome and troublesome,
it may be they have so Harassed and wasted their Consciences by dreadful Sins, so often mortally wounded them, that now they have not Strength enough to become quarrelsome and troublesome,
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This is no Peace, but a meer Solitude and Desolation of Conscience; and yet, believe it too, these quiet and peaceable Consciences will not be long so;
This is no Peace, but a mere Solitude and Desolation of Conscience; and yet, believe it too, these quiet and peaceable Consciences will not be long so;
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and O! how grievous will it be when those Consciences, that never gave them an ill Word before, shall on a sudden drag them before the Tribunal of God,
and OH! how grievous will it be when those Consciences, that never gave them an ill Word before, shall on a sudden drag them before the Tribunal of God,
and call for the severest execution of divine Wrath and Vengeance upon them? And possibly many that speak of the Peace of their Consciences, do not find it so neither, they are as far from a peaceable Conscience,
and call for the Severest execution of divine Wrath and Vengeance upon them? And possibly many that speak of the Peace of their Consciences, do not find it so neither, they Are as Far from a peaceable Conscience,
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A raving Conscience soon discovers it self in hellish Despair, but there are many whose Consciences do not rave and yet are never quiet, they give them many a secret twitch and guird at the very Heart, not outwardly discernible by others;
A raving Conscience soon discovers it self in hellish Despair, but there Are many whose Consciences do not rave and yet Are never quiet, they give them many a secret twitch and guird At the very Heart, not outwardly discernible by Others;
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Would God ever suffer such strange Terrors to seize upon Men, were they not notorious Sinners? As those Barbarians at Malta, spoken of in the Acts, when they saw the Viper fasten upon the Apostle's Hand, presently they concluded that he was some wicked Person, whom divine Vengeance would not suffer to live.
Would God ever suffer such strange Terrors to seize upon Men, were they not notorious Sinners? As those Barbarians At Malta, spoken of in the Acts, when they saw the Viper fasten upon the Apostle's Hand, presently they concluded that he was Some wicked Person, whom divine Vengeance would not suffer to live.
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So these Men, when they see the Worm of Conscience fasten upon others, presently they judge them guilty of notorious Crimes, such Crimes for which the Vengeance and Wrath of God pursues them;
So these Men, when they see the Worm of Conscience fasten upon Others, presently they judge them guilty of notorious Crimes, such Crimes for which the Vengeance and Wrath of God pursues them;
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and oftentimes when God rejoyceth over it, it apprehends he frowns upon it, mistaking the firing of a Burn-fire for the firing of a Beacon, and give an Alarm when they should proclaim Peace and Joy;
and oftentimes when God Rejoiceth over it, it apprehends he frowns upon it, mistaking the firing of a Burn-fire for the firing of a Beacon, and give an Alarm when they should proclaim Peace and Joy;
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Where God will save the Soul, this trouble of Conscience works in another manner, and stirs up a Man to Pray, to Hear, to Meditate upon God's Word, where his condition will be stated to his Hand, to follow God in all his Ways and Ordinances, making him restless till he come to know that his Sins are pardoned,
Where God will save the Soul, this trouble of Conscience works in Another manner, and stirs up a Man to Pray, to Hear, to Meditate upon God's Word, where his condition will be stated to his Hand, to follow God in all his Ways and Ordinances, making him restless till he come to know that his Sins Are pardoned,
and his Wounds healed and closed up by the Blood of Jesus Christ. Now many there are in whom the troubles of Conscience never produce any good effects,
and his Wounds healed and closed up by the Blood of jesus christ. Now many there Are in whom the Troubles of Conscience never produce any good effects,
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Now this Trouble can never produce any saving effect, and is it self produced meerly from that corroding and gnawing Guilt that lies upon Conscience, which a true and genuine Trouble is a means by God appointed to remove.
Now this Trouble can never produce any Saving Effect, and is it self produced merely from that corroding and gnawing Gilded that lies upon Conscience, which a true and genuine Trouble is a means by God appointed to remove.
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and applying of the Promises to your selves? Did you, in the way of God, obtain Peace? Why now if a Man's quietness that he hath, be got after Trouble,
and applying of the Promises to your selves? Did you, in the Way of God, obtain Peace? Why now if a Man's quietness that he hath, be god After Trouble,
But when as you never have been troubled, or having been troubled have worn it off, you may be assured such a Peace of Conscience is far worse and more dangerous,
But when as you never have been troubled, or having been troubled have worn it off, you may be assured such a Peace of Conscience is Far Worse and more dangerous,
The World is shattered and fractured into so many Parties, and each of them of such different Relishes of good and bad, that unless our Actions have as universal a Gust,
The World is shattered and fractured into so many Parties, and each of them of such different Relishes of good and bad, that unless our Actions have as universal a Gust,
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Whosoever commends another, commends somewhat that he supposeth at least he hath in himself; and this is the reason of that Woe of our Saviour, Luke 6.26. Woe to you when all Men shall speak well of you.
Whosoever commends Another, commends somewhat that he Supposeth At least he hath in himself; and this is the reason of that Woe of our Saviour, Lycia 6.26. Woe to you when all Men shall speak well of you.
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Even a Heathen could say, when he was highly applauded by the vulgar Rout, What Evil have I done, that these Men praise me? The very reproaches of ungodly Men, are the best Testimonials that can be given of an excellent and singular Christian.
Even a Heathen could say, when he was highly applauded by the Vulgar Rout, What Evil have I done, that these Men praise me? The very Reproaches of ungodly Men, Are the best Testimonials that can be given of an excellent and singular Christian.
how sweet then is it to retire inward to the calm Innocency of our own Hearts, where are a thousand Witnesses within us, that tell us we have not deserved them? How comfortable is it to remit our Cause to God,
how sweet then is it to retire inward to the Cam Innocency of our own Hearts, where Are a thousand Witnesses within us, that tell us we have not deserved them? How comfortable is it to remit our Cause to God,
and leave our Vindication to him for whose sake we suffer Reproach? Thus we find the Prophet Jeremy appealing unto God, Jer. 20.10, 12. I heard the defaming of many;
and leave our Vindication to him for whose sake we suffer Reproach? Thus we find the Prophet Jeremiah appealing unto God, Jer. 20.10, 12. I herd the defaming of many;
but God, who searcheth the Heart and Conscience, knows that we are injured, and he is hastning forward a Day wherein he will clear up our Righteousness;
but God, who Searches the Heart and Conscience, knows that we Are injured, and he is hastening forward a Day wherein he will clear up our Righteousness;
With what Face canst thou press others to Repent and Reform? What Arguments canst thou use to them, who by continuing in the same Sins, dost thy self judge those Arguments are of no force at all? Thus Conscience will suggest, and hereby Tongue-ties Reproofs.
With what Face Canst thou press Others to repent and Reform? What Arguments Canst thou use to them, who by Continuing in the same Sins, dost thy self judge those Arguments Are of no force At all? Thus Conscience will suggest, and hereby Tongue-ties Reproofs.
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and if we could be content to have the Motes pluck'd out of our own Eyes, though it be by such as have Beams in their own Eyes; for indeed there is no more reason to reject sound Admonitions,
and if we could be content to have the Motes plucked out of our own Eyes, though it be by such as have Beams in their own Eyes; for indeed there is no more reason to reject found Admonitions,
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But yet so it is, when Men of polluted Consciences and defiled Conversations come to reprove others, Men are apt to think of them, What, is such a one in earnest? Doth he not personate his Reproof? Doth he not do as bad or worse himself? Or, doth he envy me my Sins,
But yet so it is, when Men of polluted Consciences and defiled Conversations come to reprove Others, Men Are apt to think of them, What, is such a one in earnest? Does he not personate his Reproof? Does he not do as bad or Worse himself? Or, does he envy me my Sins,
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and would engross them all to himself, and so the Reproof takes no place at all upon him? But now when a Man of a clear and unspotted Conscience reproves wicked Men, his Reproofs break in upon them with Conviction, Authority and Power,
and would engross them all to himself, and so the Reproof Takes no place At all upon him? But now when a Man of a clear and unspotted Conscience reproves wicked Men, his Reproofs break in upon them with Conviction, authority and Power,
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Here is one that denounceth Wrath if I repent not, who, doubtless, believes it to be as terrible as he represents it to be, by his own carefulness to escape it.
Here is one that Denounceth Wrath if I Repent not, who, doubtless, believes it to be as terrible as he represents it to be, by his own carefulness to escape it.
How doth the Soul dilate and spread it self under the Smiles of God, beating full upon it? Loe, O Lord, here's a Heart that I labour to make and keep void of Offence, do thou fill it with thy promised Grace and Spirit;
How does the Soul dilate and spread it self under the Smiles of God, beating full upon it? Lo, Oh Lord, here's a Heart that I labour to make and keep void of Offence, do thou fill it with thy promised Grace and Spirit;
there are still many hidden Corruptions in it, but do thou search them out, and thou who hast kept thy Servant from presumptuous Sins, do thou also cleanse me from secret Faults.
there Are still many hidden Corruptions in it, but do thou search them out, and thou who hast kept thy Servant from presumptuous Sins, do thou also cleanse me from secret Faults.
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When the Face of a Man's Conscience looks chearful and hath no Frowns and Wrinkles upon it, this makes us joyfully to apprehend that God's Face to us is calm and serene too,
When the Face of a Man's Conscience looks cheerful and hath not Frowns and Wrinkles upon it, this makes us joyfully to apprehend that God's Face to us is Cam and serene too,
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Soliloquies and Heart-discoveries are a very Torment to them, and they wonder that the Psalmist should ever bid them Commune with their own Hearts and be still, as it is in Psal. 4.4.
Soliloquies and Heart discoveries Are a very Torment to them, and they wonder that the Psalmist should ever bid them Commune with their own Hearts and be still, as it is in Psalm 4.4.
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Why, alas, they are never less still than when they discourse with their own Hearts and Consciences, which are grown so peevish and quarrelsom, that they thunder out nothing but Woes and Curses against them, hurling about them Swords and Fire-brands and Death, that they dare not so much as once look within Doors.
Why, alas, they Are never less still than when they discourse with their own Hearts and Consciences, which Are grown so peevish and quarrelsome, that they thunder out nothing but Woes and Curses against them, hurling about them Swords and Firebrands and Death, that they Dare not so much as once look within Doors.
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This is that continual Feast, as the wise Man calls it, that a good Conscience entertains a Christian with, where all is transacted with a still and noiseless Mirth.
This is that continual Feast, as the wise Man calls it, that a good Conscience entertains a Christian with, where all is transacted with a still and noiseless Mirth.
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then to have Peace with God and Peace with our selves. And therefore says Christ, John 16.33. These Things have I spoken unto you, that in me ye might have Peace;
then to have Peace with God and Peace with our selves. And Therefore Says christ, John 16.33. These Things have I spoken unto you, that in me you might have Peace;
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as Poor himself, yet making many Rich; as having Nothing, and yet Possessing all Things, as the Apostle speaks 2 Cor. 6.10. Here is Tribulation in the World, and yet here is Peace also.
as Poor himself, yet making many Rich; as having Nothing, and yet Possessing all Things, as the Apostle speaks 2 Cor. 6.10. Here is Tribulation in the World, and yet Here is Peace also.
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all the Enmity and Persecution of the World are but little peltring Differences, that cannot disturb that solid and inviolable Peace that a Christian enjoys:
all the Enmity and Persecution of the World Are but little peltring Differences, that cannot disturb that solid and inviolable Peace that a Christian enjoys:
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and yet in the next Chapter, Verse 29. it is said there, That he was slain in the War which he undertook against Pharoah Necho King of Egypt; he was slain in War,
and yet in the next Chapter, Verse 29. it is said there, That he was slave in the War which he undertook against Pharaoh Necho King of Egypt; he was slave in War,
When all Things must take their leave of us and we of them, when Death is setting all its Terrors in Array against us, O what a blessed Support will it then be to the departing Soul, standing on Tip-toe ready to take its Flight into Eternity, to be able to make that Appeal which Hezekiah doth, Isa. 38.3.
When all Things must take their leave of us and we of them, when Death is setting all its Terrors in Array against us, Oh what a blessed Support will it then be to the departing Soul, standing on Tiptoe ready to take its Flight into Eternity, to be able to make that Appeal which Hezekiah does, Isaiah 38.3.
when it may be their Friends stand round about them to close theirs, and then it will see these horrid Shapes of Death and Hell and Wrath eternal, such as while they were secure Sinners they never imagined,
when it may be their Friends stand round about them to close theirs, and then it will see these horrid Shapes of Death and Hell and Wrath Eternal, such as while they were secure Sinners they never imagined,
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If therefore you would enjoy Peace and Serenity in your Death, and •ave the Testimony of your Consciences to carry with you to shew to your Judge for your Acquittance, be sure then to cherish a good Conscience in your Life-time.
If Therefore you would enjoy Peace and Serenity in your Death, and •ave the Testimony of your Consciences to carry with you to show to your Judge for your Acquittance, be sure then to cherish a good Conscience in your Lifetime.
Doth not the wise Man challenge all the World upon this Point, Prov. 20.9. Who can say I have made my Heart clean, I am pure from my Sins? Never did the raging Sea cast up more Mire and Filth than the Heart of Man doth;
Does not the wise Man challenge all the World upon this Point, Curae 20.9. Who can say I have made my Heart clean, I am pure from my Sins? Never did the raging Sea cast up more Mire and Filth than the Heart of Man does;
yet he that is careful to avoid all Pollutions, both of Flesh and Spirit, shall certainly have a much cleaner Conscience by far than he that wallows in those Sins.
yet he that is careful to avoid all Pollutions, both of Flesh and Spirit, shall Certainly have a much cleaner Conscience by Far than he that wallows in those Sins.
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You will say, How can this be? Is there any Man living, says the wise Man, that doth good, and sinneth not? And doth not every Sin leave behind it a spot and stain upon the Face of Conscience? How then can we keep them clear?
You will say, How can this be? Is there any Man living, Says the wise Man, that does good, and Sinneth not? And does not every since leave behind it a spot and stain upon the Face of Conscience? How then can we keep them clear?
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as Murder, Adultery, Blasphemy, and the like, at which even natural Conscience recoils, such carnal Sins as affright Conscience and make it look pale and ghastly.
as Murder, Adultery, Blasphemy, and the like, At which even natural Conscience recoils, such carnal Sins as affright Conscience and make it look pale and ghastly.
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By Faults I mean Sins of daily Infirmity and Surreption, such as do frequently surprize the best and the holiest Christians, from which no Man's Piety nor Watchfulness can secure him.
By Faults I mean Sins of daily Infirmity and Surreption, such as do frequently surprise the best and the Holiest Christians, from which no Man's Piety nor Watchfulness can secure him.
yet we may have clear and good Consciences while we are careful to keep our selves from Crimes, from all Sins that are so in their own Nature by the horridness of the Fact,
yet we may have clear and good Consciences while we Are careful to keep our selves from Crimes, from all Sins that Are so in their own Nature by the horridness of the Fact,
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Men may, with care and caution, keep themselves free from all self-condemning Crimes, and live so evenly that when their Consciences are most peevish and toutchy,
Men may, with care and caution, keep themselves free from all self-condemning Crimes, and live so evenly that when their Consciences Are most peevish and toutchy,
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of such Men as these, this we may affirm, that they have been able with Joy to reflect back upon their past Lives in a dying hour, that possibly never knew any Guilt by themselves,
of such Men as these, this we may affirm, that they have been able with Joy to reflect back upon their past Lives in a dying hour, that possibly never knew any Gilded by themselves,
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while we labour to cleanse them from their Defilements, and to rub out and wash away those Spots with which at any time we are occasionally bespatter'd.
while we labour to cleanse them from their Defilements, and to rub out and wash away those Spots with which At any time we Are occasionally bespattered.
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and when this Stain and Blot is cleansed, then are we said to have clear Consciences, when we have taken off that Blot and Defilement that Sin hath left, whereby we are rendred deformed in the sight of God,
and when this Stain and Blot is cleansed, then Are we said to have clear Consciences, when we have taken off that Blot and Defilement that since hath left, whereby we Are rendered deformed in the sighed of God,
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An ignorant, conscientious Man, that knows not the Limits of Sin and Duty, may, after a great deal of pudder with his Conscience, leave it much worse than he found it,
an ignorant, conscientious Man, that knows not the Limits of since and Duty, may, After a great deal of pudder with his Conscience, leave it much Worse than he found it,
Now neither can an ignorant Conscience be good in respect of Comfort, because through Ignorance Conscience oftentimes quarrels at that which is a true Ground of Rejoycing.
Now neither can an ignorant Conscience be good in respect of Comfort, Because through Ignorance Conscience oftentimes quarrels At that which is a true Ground of Rejoicing.
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when falsly informed, makes even lovely Actions appear mishapen and terrifying, by distorted Representations of those Things that are lawful, and perhaps our Duty also.
when falsely informed, makes even lovely Actions appear Misshapen and terrifying, by distorted Representations of those Things that Are lawful, and perhaps our Duty also.
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it is indeed good for nothing, unless it be to make Men sin conscientiously, and to embolden them to commit the greatest Wickedness in the World with Peace and Comfort.
it is indeed good for nothing, unless it be to make Men sin conscientiously, and to embolden them to commit the greatest Wickedness in the World with Peace and Comfort.
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Thus, says our Saviour, John 16.2. Whosoever killeth you shall think that he doth God good Service, through the Error and Mistake of their Conscience. So in 1 Cor. 2.8. Had they known it, they would not have crucified the Lord of Glory.
Thus, Says our Saviour, John 16.2. Whosoever kills you shall think that he does God good Service, through the Error and Mistake of their Conscience. So in 1 Cor. 2.8. Had they known it, they would not have Crucified the Lord of Glory.
First, It gives its direction what to choose and what to avoid, it instructs it to discern betwixt Good and Evil. Ignorant Persons often mistake the one for the other,
First, It gives its direction what to choose and what to avoid, it instructs it to discern betwixt Good and Evil. Ignorant Persons often mistake the one for the other,
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and when Conscience hath lost its hold, still it pursues him and follows him to his Sin and disturbs his Pleasure, and imbitters that Sweetness that he thought to have found in Sin before,
and when Conscience hath lost its hold, still it pursues him and follows him to his since and disturbs his Pleasure, and imbitters that Sweetness that he Thought to have found in since before,
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This force Conscience hath when it is duly informed with Knowledge. But where Ignorance hath blinded it, it suffers Men quietly to rush upon God's Neck,
This force Conscience hath when it is duly informed with Knowledge. But where Ignorance hath blinded it, it suffers Men quietly to rush upon God's Neck,
An ignorant Person is like your benighted or bewildred Traveller, which because it cannot see its own Way before it, what is to be chosen and what is to be •efused, it lays the Reins upon the Neck of Men's Lusts,
an ignorant Person is like your benighted or bewildered Traveller, which Because it cannot see its own Way before it, what is to be chosen and what is to be •efused, it lays the Reins upon the Neck of Men's Lustiest,
And so the Scripture also speaks, when the Apostle speaks of Apostates relapsing back again into their old Sins. In 2 Pet. 2.22. he saith, They return with the Dog to his Vomit;
And so the Scripture also speaks, when the Apostle speaks of Apostates relapsing back again into their old Sins. In 2 Pet. 2.22. he Says, They return with the Dog to his Vomit;
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see what sudden Ease this will bring in to Conscience. David was Sin-sick, and he resolves upon this course, Psal. 32.5. I acknowledged my Sin unto thee, and my Iniquity have I not hid;
see what sudden Ease this will bring in to Conscience. David was Sin-sick, and he resolves upon this course, Psalm 32.5. I acknowledged my since unto thee, and my Iniquity have I not hid;
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I said I would confess my Transgression, and suddenly there came Ease to his Conscience, and thou, O Lord, says he, forgavest the Iniquity of my Sin. Are our Consciences oppressed with the Burden and Weight of great and numberless Sins? Here we may, by an humble and penitent Confession, unload them all before God;
I said I would confess my Transgression, and suddenly there Come Ease to his Conscience, and thou, Oh Lord, Says he, forgavest the Iniquity of my Sin. are our Consciences oppressed with the Burden and Weight of great and numberless Sins? Here we may, by an humble and penitent Confessi, unload them all before God;
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for he hath promised, If we judge and condemn our selves, that we shall not be judged and condemned. Thus in 2 Sam. 12.13. as soon as David ••d there, by an humble Confession, •aken his Sin to himself, saying, I have •••ned; God, by the Prophet, tells him, That he had taken away his Sin from him:
for he hath promised, If we judge and condemn our selves, that we shall not be judged and condemned. Thus in 2 Sam. 12.13. as soon as David ••d there, by an humble Confessi, •aken his since to himself, saying, I have •••ned; God, by the Prophet, tells him, That he had taken away his since from him:
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The Lord, also says the Prophet to him, 〈 ◊ 〉 put away thy Sin. And, indeed, ••ve we not found it thus by manifold Experiences, that when Conscience •ath been bowed down by the unsupportable Weight of the Guilt of Sin, •ave ye not found that a sorrowful and •ngenuous Confession of them unto God •ath lightned the Burden? And where•s before, Conscience was heavy and gloomy,
The Lord, also Says the Prophet to him, 〈 ◊ 〉 put away thy Sin. And, indeed, ••ve we not found it thus by manifold Experiences, that when Conscience •ath been bowed down by the unsupportable Weight of the Gilded of since, •ave you not found that a sorrowful and •ngenuous Confessi of them unto God •ath lightened the Burden? And where•s before, Conscience was heavy and gloomy,
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and therefore it must be a frequent and daily Confession of Sin, yea, our Confession must be reiterated as often as we fall into and commit any Sin. And that is another Means to keep our Consciences clear.
and Therefore it must be a frequent and daily Confessi of since, yea, our Confessi must be reiterated as often as we fallen into and commit any Sin. And that is Another Means to keep our Consciences clear.
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but only that they may thereby gain some secular Advantage, or that they may thereby avoid some worldly Inconvenience? This is that which fills the World with Fraud and Cozenage, with Rapine and Extortion,
but only that they may thereby gain Some secular Advantage, or that they may thereby avoid Some worldly Inconvenience? This is that which fills the World with Fraud and Cozenage, with Rapine and Extortion,
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If Times grow ruff and tempestuous, and they must throw over-Board either their Gain or their Godliness, this inordinate Love of the World persuades them to make Shipwrack of Faith and a good Conscience, only that they may bear up in the World.
If Times grow ruff and tempestuous, and they must throw over-Board either their Gain or their Godliness, this inordinate Love of the World persuades them to make Shipwreck of Faith and a good Conscience, only that they may bear up in the World.
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and they can with a holy Generousness scorn to prostitute their Consciences, and to barter their precious Souls for the Gain of any of these fading and perishing Riches here below, Riches that perish in the using.
and they can with a holy Generousness scorn to prostitute their Consciences, and to barter their precious Souls for the Gain of any of these fading and perishing Riches Here below, Riches that perish in the using.
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Fourthly, If you would keep Conscience clear, labour above all things to strengthen your Faith. Faith is a purifying Grace. Acts 15.9. Purifying their Hearts by Faith.
Fourthly, If you would keep Conscience clear, labour above all things to strengthen your Faith. Faith is a purifying Grace. Acts 15.9. Purifying their Hearts by Faith.
and it is nothing but a firm, undoubting Assent to the Verity and Certainty of whatever is contained in the Holy Scriptures, upon no other Account and Reason,
and it is nothing but a firm, undoubting Assent to the Verity and Certainty of whatever is contained in the Holy Scriptures, upon no other Account and Reason,
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For did but Men believe that Heaven is so unconceivably glorious, sparkling with Light, flowing with Pleasure, resounding with Praises, a Place where Joy and Bliss ever dwells,
For did but Men believe that Heaven is so unconceivably glorious, sparkling with Light, flowing with Pleasure, resounding with Praises, a Place where Joy and Bliss ever dwells,
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did we but as really believe these Things to be true and certain, as we know those Things to be true and certain that we see with our very Eyes, what manner of Christians would this force us to be in all Holiness and Godliness of Conversation, cleansing our selves from all Pollutions both of Flesh and Spirit? Wherefore is it that the Promise of some temporal Reward, the hopes of some mean Preferment from some great Person, is of Force sufficient to make Men obsequious to them? And yet the Promises that God himself hath made of Heaven and Glory (in comparison of which to promise Crowns and Scepters, is but to promise Pebbles and Gugaws) work so little effect upon the generality of Men, to allure them from Sin to a holy Life? Whence is it,
did we but as really believe these Things to be true and certain, as we know those Things to be true and certain that we see with our very Eyes, what manner of Christians would this force us to be in all Holiness and Godliness of Conversation, cleansing our selves from all Pollutions both of Flesh and Spirit? Wherefore is it that the Promise of Some temporal Reward, the hope's of Some mean Preferment from Some great Person, is of Force sufficient to make Men obsequious to them? And yet the Promises that God himself hath made of Heaven and Glory (in comparison of which to promise Crowns and Sceptres, is but to promise Pebbles and Gugaws) work so little Effect upon the generality of Men, to allure them from since to a holy Life? Whence is it,
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Did Men but believe the insupportable Wrath of God, those Horrors and Torments, that Fire and Sulphur, that Stench and Darkness, those burning Chains and those fiery Whips, the Woe and Anguish of the Damned in Hell, which are as far from being utterable as they are from being tollerable, did they as certainly believe these Things,
Did Men but believe the insupportable Wrath of God, those Horrors and Torments, that Fire and Sulphur, that Stench and Darkness, those burning Chains and those fiery Whips, the Woe and Anguish of the Damned in Hell, which Are as Far from being utterable as they Are from being tolerable, did they as Certainly believe these Things,
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as if they believe them not they shall certainly feel them, would they dare still to venture on to treasure up Wrath to themselves against the day of Wrath? Would they still dare, by wounding their Consciences,
as if they believe them not they shall Certainly feel them, would they Dare still to venture on to treasure up Wrath to themselves against the day of Wrath? Would they still Dare, by wounding their Consciences,
now enrage them to their own Wounding and Smart for ever hereafter? Would they dare to do it, did they believe these Things? Did they but believe that Conscience will be revenged seven fold on them for all the Wrongs and Violence that they have done it:
now enrage them to their own Wounding and Smart for ever hereafter? Would they Dare to do it, did they believe these Things? Did they but believe that Conscience will be revenged seven fold on them for all the Wrongs and Violence that they have done it:
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Did they believe this, would they not be careful to give no Offence to their Consciences? Would they not be as careful to avoid all Sin, that arms the Terrors of Hell against them,
Did they believe this, would they not be careful to give no Offence to their Consciences? Would they not be as careful to avoid all since, that arms the Terrors of Hell against them,
if God would release him out of it, with a Promise that he shall for ever escape it, upon the same Terms that he hath promised us? Think with your selves, what effect the Sense and Feeling of those dreadful Things would have upon such a one, to make him rigorously conscientious, that in nothing he provoke so terrible a God,
if God would release him out of it, with a Promise that he shall for ever escape it, upon the same Terms that he hath promised us? Think with your selves, what Effect the Sense and Feeling of those dreadful Things would have upon such a one, to make him rigorously conscientious, that in nothing he provoke so terrible a God,
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Do we not profess to believe that Jesus Christ shall judge both Quick and Dead, and that all shall receive Rewards according to their Works, those that have done Well shall receive the Reward of eternal Life,
Do we not profess to believe that jesus christ shall judge both Quick and Dead, and that all shall receive Rewards according to their Works, those that have done Well shall receive the Reward of Eternal Life,
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An historical Faith may keep the Soul from contracting Defilement, but this justifying, this saving Faith, washes out the Stains and Defilements that we have contracted,
an historical Faith may keep the Soul from contracting Defilement, but this justifying, this Saving Faith, washes out the Stains and Defilements that we have contracted,
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and upon every renewed Act of Sin we ought, by a renewed Act of Faith, to lay our spotted and defiled Souls under the fall of that Fountain that is set open to wash and cleanse us from our Filth and Pollution.
and upon every renewed Act of since we ought, by a renewed Act of Faith, to lay our spotted and defiled Souls under the fallen of that Fountain that is Set open to wash and cleanse us from our Filth and Pollution.
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Fifthly, If you would keep your Consciences clear, then set a strict Watch and Guard upon your selves, both upon your inward and upon your outward Man. Set a Guard to your Heart,
Fifthly, If you would keep your Consciences clear, then Set a strict Watch and Guard upon your selves, both upon your inward and upon your outward Man. Set a Guard to your Heart,
Our Saviour, Mark 9. tells the Jews, That it was that which was within them, that Wickedness which lay latent in their Hearts, that which proceedeth from the Heart that defiles the Man. There is a Defilement in the Thoughts and in the Desires,
Our Saviour, Mark 9. tells the jews, That it was that which was within them, that Wickedness which lay latent in their Hearts, that which Proceedeth from the Heart that defiles the Man. There is a Defilement in the Thoughts and in the Desires,
and certainly if a vain Thought, that is such a fleeting and volitary Thing, breaths a kind of Contagion and Taint upon the Heart, they certainly then must have foul Hearts indeed and their Spots in Grain, who lie soaking and stewing themselves in Unclean, Malicious and Covetous Thoughts and Designs.
and Certainly if a vain Thought, that is such a fleeting and volitary Thing, breathes a kind of Contagion and Taint upon the Heart, they Certainly then must have foul Hearts indeed and their Spots in Grain, who lie soaking and stewing themselves in Unclean, Malicious and Covetous Thoughts and Designs.
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Look to it, therefore, that you suffer not your Hearts to be defiled with sinful Thoughts or sinful Affections, by those inward and invisible Corruptions that settle at the bottom of it;
Look to it, Therefore, that you suffer not your Hearts to be defiled with sinful Thoughts or sinful Affections, by those inward and invisible Corruptions that settle At the bottom of it;
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The Mind and Conscience, says he, is defiled. How can the Mind be defiled, unless it be with Sins of the Mind? Evil Thoughts and evil Affections, which as sprightly and aerial as they seem to be,
The Mind and Conscience, Says he, is defiled. How can the Mind be defiled, unless it be with Sins of the Mind? Evil Thoughts and evil Affections, which as sprightly and aerial as they seem to be,
so the breathing of evil Cogitations upon Conscience, the Glass of the Soul, leaves a Mist and Cloud upon it, that it can but dimly and darkly represent to us our true State.
so the breathing of evil Cogitations upon Conscience, the Glass of the Soul, leaves a Missed and Cloud upon it, that it can but dimly and darkly represent to us our true State.
These are Sluces, which instead of letting in pleasant Streams to refresh, commonly they let in nothing but Mud, which pollutes the Soul. There is no actual Filthiness in the Hearts of any but what enters in by these Inlets;
These Are Sluices, which instead of letting in pleasant Streams to refresh, commonly they let in nothing but Mud, which pollutes the Soul. There is no actual Filthiness in the Hearts of any but what enters in by these Inlets;
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keep the same Watch upon these Gates, that God would keep on the Gate of the Heavenly City, the New Jerusalem. It is said, Rev. 21.27. That there shall in no wise enter into it any thing that defileth.
keep the same Watch upon these Gates, that God would keep on the Gate of the Heavenly city, the New Jerusalem. It is said, Rev. 21.27. That there shall in no wise enter into it any thing that Defileth.
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and let nothing that defileth enter in by these Approaches to our Hearts. Sixthly and Lastly, take this Direction, Be sure to listen to the Voice of Conscience.
and let nothing that Defileth enter in by these Approaches to our Hearts. Sixthly and Lastly, take this Direction, Be sure to listen to the Voice of Conscience.
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Those that stop their Ears and will not hear Conscience when it directs and reproves, shall be sure to hear it loud enough when it shall accuse and condemn them.
Those that stop their Ears and will not hear Conscience when it directs and reproves, shall be sure to hear it loud enough when it shall accuse and condemn them.
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for if sinning against your Consciences doth not corrupt them by making them insensible and stupid, it will certainly corrupt them by making them enraging and despairing.
for if sinning against your Consciences does not corrupt them by making them insensible and stupid, it will Certainly corrupt them by making them enraging and despairing.
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Well now, for your Encouragement, let me tell you, while you are careful by following these Directions to keep your Consciences clear, you shall also keep them peaceable.
Well now, for your Encouragement, let me tell you, while you Are careful by following these Directions to keep your Consciences clear, you shall also keep them peaceable.
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THIS Text is one of those many Commands that the Apostle lays down in this Chapter; being now almost at the end and close of his Epistle, and not willing to omit the mentioning of Duties so necessary for their Practice, he pours them out in short, but weighty Exhortations;
THIS Text is one of those many Commands that the Apostle lays down in this Chapter; being now almost At the end and close of his Epistle, and not willing to omit the mentioning of Duties so necessary for their Practice, he pours them out in short, but weighty Exhortations;
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To Pray is, by the Assistance and Help of the Holy Ghost, in the Name and Mediation of Jesus Christ with Faith and Fervency, to make an humble representation of our Desires unto God for those Things that are according to his Will, with submission to his Pleasure,
To Pray is, by the Assistance and Help of the Holy Ghost, in the Name and Mediation of jesus christ with Faith and Fervency, to make an humble representation of our Desires unto God for those Things that Are according to his Will, with submission to his Pleasure,
and melt it self down in holy Tears and in holy Affections at his Feet. Hence it is said of Hannah, 1 Sam. 1.18. That after she had poured out her Soul before God, her Countenance was no more sad.
and melt it self down in holy Tears and in holy Affections At his Feet. Hence it is said of Hannah, 1 Sam. 1.18. That After she had poured out her Soul before God, her Countenance was no more sad.
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it is the Happiness of the glorious Angels in Heaven, and of the Spirits of just Men made perfect, that they are always near unto God in their Attendance upon him, that they are Waiters about his Throne:
it is the Happiness of the glorious Angels in Heaven, and of the Spirits of just Men made perfect, that they Are always near unto God in their Attendance upon him, that they Are Waiters about his Throne:
but if we consult the Original, we shall find the Words may be translated, The in-wrought Prayer; and possibly we may with more Congruity render it thus, The Prayer of a righteous Man wrought in him;
but if we consult the Original, we shall find the Words may be translated, The inwrought Prayer; and possibly we may with more Congruity render it thus, The Prayer of a righteous Man wrought in him;
and that God the Son may be distinctly prayed unto, we have an uncontroulable Instance in that of S. Stephen, Acts 7.59. Lord Jesus, receive my Spirit;
and that God the Son may be distinctly prayed unto, we have an uncontrollable Instance in that of S. Stephen, Acts 7.59. Lord jesus, receive my Spirit;
yea, and this Adoration is due not only to the Divine Nature of Christ, which was from all Eternity the same in Being, in Majesty and Glory with the Father;
yea, and this Adoration is due not only to the Divine Nature of christ, which was from all Eternity the same in Being, in Majesty and Glory with the Father;
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but it is also due unto Christ as Mediator, as God-Man, and so his humane Nature is also joined in the participation of this high Honour, through its union to the Divine Nature:
but it is also due unto christ as Mediator, as God-Man, and so his humane Nature is also joined in the participation of this high Honour, through its Union to the Divine Nature:
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Indeed we no where in Scripture, as I remember, have express mention made of any Prayer directed to the Holy Ghost, yet whosoever allows him to be God cannot deny him this Worship of Prayer;
Indeed we no where in Scripture, as I Remember, have express mention made of any Prayer directed to the Holy Ghost, yet whosoever allows him to be God cannot deny him this Worship of Prayer;
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if we must believe in him, we may then certainly call upon him, as the Apostle argues, Rom. 10.14. yea, we have an Instance of the Seraphims giving Praise unto him, which is one part of Prayer, Isa. 6.3. They cried to one another, holy, holy is the Lord God of Hosts.
if we must believe in him, we may then Certainly call upon him, as the Apostle argues, Rom. 10.14. yea, we have an Instance of the Seraphims giving Praise unto him, which is one part of Prayer, Isaiah 6.3. They cried to one Another, holy, holy is the Lord God of Hosts.
This God is the same who in Verses 10, 11. bids the Prophet say to the People, Hear ye indeed but understand not, make the Heart of this People fat, make their Ears heavy,
This God is the same who in Verses 10, 11. bids the Prophet say to the People, Hear you indeed but understand not, make the Heart of this People fat, make their Ears heavy,
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and that he is to be adored by us with the same Worship that we worship the Father, and the Son, for the Holy Ghost is the Lord God of Hosts; which St. Paul refers to the Holy Ghost, well spake the Holy Ghost concerning them.
and that he is to be adored by us with the same Worship that we worship the Father, and the Son, for the Holy Ghost is the Lord God of Hosts; which Saint Paul refers to the Holy Ghost, well spoke the Holy Ghost Concerning them.
Now to consider God essentially is to have the Eye of our Faith fixed upon his Attributes, not upon his Person, to consider him when we pray to him, not as Father, Son or Holy Ghost, but only as an infinitely glorious, wise, powerful, gracious God, and the like;
Now to Consider God essentially is to have the Eye of our Faith fixed upon his Attributes, not upon his Person, to Consider him when we pray to him, not as Father, Son or Holy Ghost, but only as an infinitely glorious, wise, powerful, gracious God, and the like;
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to conceive him to be an infinite Being altogether unconceivable, this is to consider God essentially. Now this Notion of God is equally common to all the Three Persons, and therefore this is the most fit and congruous way when we come to God in Prayer to represent before us his Attributes, we need not select out any one Person in the Holy Trinity, Father, Son or Holy Ghost to direct our Prayers unto,
to conceive him to be an infinite Being altogether unconceivable, this is to Consider God essentially. Now this Notion of God is equally Common to all the Three Persons, and Therefore this is the most fit and congruous Way when we come to God in Prayer to represent before us his Attributes, we need not select out any one Person in the Holy Trinity, Father, Son or Holy Ghost to Direct our Prayers unto,
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but when we pray to him who is Almighty, who is All-wise, infinitely Holy, infinitely Just and Merciful, we pray at once to the whole Trinity, both to the Father, Son and Holy Ghost. So when we pray according to that holy Form that Christ hath taught us, Our Father which art in Heaven, Father there denotes not only God the Father, the first Person in the Trinity,
but when we pray to him who is Almighty, who is Alwise, infinitely Holy, infinitely Just and Merciful, we pray At once to the Whole Trinity, both to the Father, Son and Holy Ghost. So when we pray according to that holy From that christ hath taught us, Our Father which art in Heaven, Father there denotes not only God the Father, the First Person in the Trinity,
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and God the Holy Ghost, to all the Three Persons; yea, and it may seem very probable that when Christ prayed, Matth. 26.39. Father, if it be possible let this Cup pass from me, nevertheless not my Will but thy Will be done:
and God the Holy Ghost, to all the Three Persons; yea, and it may seem very probable that when christ prayed, Matthew 26.39. Father, if it be possible let this Cup pass from me, nevertheless not my Will but thy Will be done:
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since it shews a perfect conformity and concurrence in our Wills unto his Will, who hath told us, It is his Will, even our Sanctification, 1 Thes. 4.3.
since it shows a perfect conformity and concurrence in our Wills unto his Will, who hath told us, It is his Will, even our Sanctification, 1 Thebes 4.3.
This was one part of that violence that our Saviour saith, the Kingdom of Heaven suffered in the Days of John the Baptist. It is an Invasion that is acceptable unto God,
This was one part of that violence that our Saviour Says, the Kingdom of Heaven suffered in the Days of John the Baptist. It is an Invasion that is acceptable unto God,
when we storm Heaven by Prayers and Supplications, with strong Cries and Tears, when we plant against it unutterable Sighs and Groans, this is such a Battery that those eternal Ramparts cannot hold out long against it.
when we storm Heaven by Prayers and Supplications, with strong Cries and Tears, when we plant against it unutterable Sighs and Groans, this is such a Battery that those Eternal Ramparts cannot hold out long against it.
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Secondly, Though we may pray thus absolutely, and with a holy peremptoriness for Grace and Glory, saying to God as Jacob to the Angel that wrestled with him, I will not let thee go until thou hast blessed me with spiritual Blessings, in heavenly Things in Jesus Christ.
Secondly, Though we may pray thus absolutely, and with a holy peremptoriness for Grace and Glory, saying to God as Jacob to the Angel that wrestled with him, I will not let thee go until thou hast blessed me with spiritual Blessings, in heavenly Things in jesus christ.
for, alas, we are blind and ignorant Creatures, and cannot look into the Designs and Drift of Providence, and see how God hath laid in order Good and Evil in his own purpose;
for, alas, we Are blind and ignorant Creatures, and cannot look into the Designs and Drift of Providence, and see how God hath laid in order Good and Evil in his own purpose;
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but God, who sees through the whole Series and Connexion of his own Counsels, he knows many times that those Things we account and desire as Good are really evil,
but God, who sees through the Whole Series and Connexion of his own Counsels, he knows many times that those Things we account and desire as Good Are really evil,
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but since the great Breach made betwixt Heaven and Earth, since that great Quarrel and Enmity arose betwixt God and Man, there is no hope of Man's finding acceptance with God upon his own account,
but since the great Breach made betwixt Heaven and Earth, since that great Quarrel and Enmity arose betwixt God and Man, there is no hope of Man's finding acceptance with God upon his own account,
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And how then can we who are Sinners, yea, the chiefest of Sinners, hope for audience and acceptance with him who heareth none such? But yet though God heareth not Sinners,
And how then can we who Are Sinners, yea, the chiefest of Sinners, hope for audience and acceptance with him who hears none such? But yet though God hears not Sinners,
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Secondly, Our Prayers must be put up with Faith. James 1.6. Let him ask in Faith, says the Apostle, nothing wavering; for let not such a Man, that is, let not such a Man that wavers, think to receive any good Thing of God. So in Heb. 11.6. He that cometh to God must believe that he is, and that he is a rewarder of those that diligently seek him.
Secondly, Our Prayers must be put up with Faith. James 1.6. Let him ask in Faith, Says the Apostle, nothing wavering; for let not such a Man, that is, let not such a Man that wavers, think to receive any good Thing of God. So in Hebrew 11.6. He that comes to God must believe that he is, and that he is a rewarder of those that diligently seek him.
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and therefore it is required that we should be fervent in Spirit, serving the Lord, Rom. 12.14. and so the forecited place, The effectual, fervent Prayer of a righteous Man availeth much.
and Therefore it is required that we should be fervent in Spirit, serving the Lord, Rom. 12.14. and so the forecited place, The effectual, fervent Prayer of a righteous Man availeth much.
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Fifthly, We must observe the End that we ought to aim at in our Prayers, and that is the Glory of God, we must pray for those Things that we want, with submission to his Will and with reference to his Glory, that must be the end of our Prayers.
Fifthly, We must observe the End that we ought to aim At in our Prayers, and that is the Glory of God, we must pray for those Things that we want, with submission to his Will and with Referente to his Glory, that must be the end of our Prayers.
We may well hope our Prayers will be successful when we beg Mercies not to consume them but to husband them, that the encrease of all may return again to God who gave them;
We may well hope our Prayers will be successful when we beg mercies not to consume them but to husband them, that the increase of all may return again to God who gave them;
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and can we think that God will be sparing, when if I may so speak with reverence, it concerns his own Gain to be liberal? Wicked and unthankful Men are but like Vapors and Exhalations drawn up out of the Earth, that do but eclipse the Sun that raises them.
and can we think that God will be sparing, when if I may so speak with Reverence, it concerns his own Gain to be liberal? Wicked and unthankful Men Are but like Vapours and Exhalations drawn up out of the Earth, that do but eclipse the Sun that raises them.
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it must be made by the assistance of the Holy Ghost, in the Name and Mediation of Jesus Christ, with Faith and Fervency, making an humble representation of our Wants and Desires unto God for those Things that are according to his Will, with submission to his Pleasure,
it must be made by the assistance of the Holy Ghost, in the Name and Mediation of jesus christ, with Faith and Fervency, making an humble representation of our Wants and Desires unto God for those Things that Are according to his Will, with submission to his Pleasure,
To pray without ceasing is not always to be actually engaged in this Duty of Prayer, either or ally, verbally or mentally; it is not that all other Duties shall be swallowed up and give place unto Prayer.
To pray without ceasing is not always to be actually engaged in this Duty of Prayer, either or alley, verbally or mentally; it is not that all other Duties shall be swallowed up and give place unto Prayer.
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for what is the great end of Prayer, but that we may thereby obtain that Grace from God that may enable us to perform other Duties of Religion and Holiness.
for what is the great end of Prayer, but that we may thereby obtain that Grace from God that may enable us to perform other Duties of Religion and Holiness.
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yea, although Prayer be so spiritual and so heavenly a Duty, yet we are not to neglect the Duties of our particular Callings, only that we may have the more time for Prayer.
yea, although Prayer be so spiritual and so heavenly a Duty, yet we Are not to neglect the Duties of our particular Callings, only that we may have the more time for Prayer.
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when we justle out one Duty by another, besides the sinful omission of what we should perform, that which we do perform becomes unacceptable, because unseasonable:
when we justle out one Duty by Another, beside the sinful omission of what we should perform, that which we do perform becomes unacceptable, Because unseasonable:
So we have the Word used, Gen. 8.22. While the Earth remaineth, Seed-time and Harvest, Cold and Heat, Summer and Winter, Day and Night shall not cease:
So we have the Word used, Gen. 8.22. While the Earth remains, Seedtime and Harvest, Cold and Heat, Summer and Winter, Day and Night shall not cease:
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So here, Pray without ceasing; that is, observe a constant course of Prayer at fixed and appointed Times, still keeping your selves from any superstitious Observations. And thus, Exod. 29.42.
So Here, Pray without ceasing; that is, observe a constant course of Prayer At fixed and appointed Times, still keeping your selves from any superstitious Observations. And thus, Exod 29.42.
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and yet God accounts it a continual Offering. So here Pray continually, or without ceasing; that is, keep up frequent and appointed Times for Prayer, without intermission.
and yet God accounts it a continual Offering. So Here Pray continually, or without ceasing; that is, keep up frequent and appointed Times for Prayer, without intermission.
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Secondly, To pray without ceasing,2. It is to pray with all vehemency and importunity. Acts 13.5. is to pray with all importunity and vehemency. So in Acts 13.5.
Secondly, To pray without ceasing,2. It is to pray with all vehemency and importunity. Acts 13.5. is to pray with all importunity and vehemency. So in Acts 13.5.
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So also in the Parable of the unjust Steward, which our Saviour spake on purpose to shew how prevalent with God Importunity is, Luke 18.1. It is said, That the Lord would teach them that they ought to Pray always; that is, that they ought to pray earnestly and importunately, not giving over till they were heard.
So also in the Parable of the unjust Steward, which our Saviour spoke on purpose to show how prevalent with God Importunity is, Lycia 18.1. It is said, That the Lord would teach them that they ought to Pray always; that is, that they ought to pray earnestly and importunately, not giving over till they were herd.
We may learn how to demean our selves in this case towards God, by Beggars that sometimes come to your Doors that oftentimes bring their Work along with them, they beg importunately and yet they work betwixt whiles;
We may Learn how to demean our selves in this case towards God, by Beggars that sometime come to your Doors that oftentimes bring their Work along with them, they beg importunately and yet they work betwixt while;
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Ejaculations are swift Messengers that require not much time to perform their Errands in, for there is a holy Mystery in pointing our earthly Employments with these heavenly Ejaculations, as Men point their Writings sometimes with Stops, ever now and then shooting up a short mental Prayer unto Heaven;
Ejaculations Are swift Messengers that require not much time to perform their Errands in, for there is a holy Mystery in pointing our earthly Employments with these heavenly Ejaculations, as Men point their Writings sometime with Stops, ever now and then shooting up a short mental Prayer unto Heaven;
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This is the way for a Christian to be retired and private in the midst of a Multitude, to turn his Shop or his Field into a Closet; to trade for Earth,
This is the Way for a Christian to be retired and private in the midst of a Multitude, to turn his Shop or his Field into a Closet; to trade for Earth,
That whilst the King was discoursing to him of the State of Judea, it is said that Nehemiah prayed unto God; that is, he sent up secret Prayers to God, which tho' they escaped the King's notice and observation,
That while the King was discoursing to him of the State of Judea, it is said that Nehemiah prayed unto God; that is, he sent up secret Prayers to God, which though they escaped the King's notice and observation,
and the true Scope of the Apostle here, to have the Habit of Prayer enclining them always freely and sweetly to breath out their Requests unto God, and to take all Occasions to prostrate themselves before his Throne of Grace.
and the true Scope of the Apostle Here, to have the Habit of Prayer inclining them always freely and sweetly to breath out their Requests unto God, and to take all Occasions to prostrate themselves before his Throne of Grace.
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as Earth cast upon the Fire puts it out, so the World, when it is spread over the Affections, must needs stifle and extinguish that holy Flame that should ascend up to Heaven.
as Earth cast upon the Fire puts it out, so the World, when it is spread over the Affections, must needs stifle and extinguish that holy Flame that should ascend up to Heaven.
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How hard is it for a Man, that oppresseth himself with a heap of Businesses, to raise his Heart unto God under all that Load? How hard is it for those that let out their Hearts thus too and fro, a thousand ways, to summon them in the next moment to attend upon God, with that awful and serious Frame that becomes all those that appear before him? When we come to Prayer reaking hot out of the Affairs of this World, we find our Hearts subject to manifold Distractions and Discomposures,
How hard is it for a Man, that Oppresses himself with a heap of Businesses, to raise his Heart unto God under all that Load? How hard is it for those that let out their Hearts thus too and from, a thousand ways, to summon them in the next moment to attend upon God, with that awful and serious Frame that becomes all those that appear before him? When we come to Prayer reaking hight out of the Affairs of this World, we find our Hearts Subject to manifold Distractions and Discomposures,
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Secondly, If you would maintain a praying Temper of Soul, be careful not to fall into the commission of any known, presumptuous Sin. The Guilt of Sin lying upon the Conscience, will exceedingly deaden the Heart to Prayer. Alas!
Secondly, If you would maintain a praying Temper of Soul, be careful not to fallen into the commission of any known, presumptuous Sin. The Gilded of since lying upon the Conscience, will exceedingly deaden the Heart to Prayer. Alas!
while you are praying with some such Suggestions as these? What, can I pray for the Pardon of Sin, that frequently commit that which I know to be Sin? Shall I dare to lift up unclean Hands before his pure and holy Eyes,
while you Are praying with Some such Suggestions as these? What, can I pray for the Pardon of since, that frequently commit that which I know to be since? Shall I Dare to lift up unclean Hands before his pure and holy Eyes,
or to speak to him in Prayer, when as those Sins that rancor and fester in my Conscience, must needs make my Breath unsavory and noisome to him? Will the Lord hear such Prayers? Or,
or to speak to him in Prayer, when as those Sins that rancour and fester in my Conscience, must needs make my Breath unsavoury and noisome to him? Will the Lord hear such Prayers? Or,
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thus accuse you, do you not find such Reflections as these to be great Deadnings to your Hearts, such Damps to Duty, such Clippings of the Wings of the Spirit of God and takings off of the Wheels of the Soul,
thus accuse you, do you not find such Reflections as these to be great Deadnings to your Hearts, such Damps to Duty, such Clippings of the Wings of the Spirit of God and takings off of the Wheels of the Soul,
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for it takes off from the Freeness and Filialness of our Spirits, and fills us with Distrust, Diffidence and a slavish Fear of coming before God, rather as our Judge than as our Father.
for it Takes off from the Freeness and Filialness of our Spirits, and fills us with Distrust, Diffidence and a slavish fear of coming before God, rather as our Judge than as our Father.
how doth this make us come with such misgiving Fears, as if we would not have God to take notice that we were in his Presence, making us to be continually in Pain until the Duty be done? And thus you see what it is to Pray without ceasing. It is to pray constantly at set Times and Seasons, it is to pray importunately and vehemently, it is upon all Occasions to be sending up holy Ejaculations unto God,
how does this make us come with such misgiving Fears, as if we would not have God to take notice that we were in his Presence, making us to be continually in Pain until the Duty be done? And thus you see what it is to Pray without ceasing. It is to pray constantly At Set Times and Seasons, it is to pray importunately and vehemently, it is upon all Occasions to be sending up holy Ejaculations unto God,
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Which whosoever would do he must beware of emerging himself in the World, and of committing any known and presumptuous Sin. And so much for the doctrinal part.
Which whosoever would do he must beware of emerging himself in the World, and of committing any known and presumptuous Sin. And so much for the doctrinal part.
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The Application shall be to stir us up and excite us to the performance of this Holy Duty, wherein indeed the Vitals of Religion and Holiness do consist:
The Application shall be to stir us up and excite us to the performance of this Holy Duty, wherein indeed the Vitals of Religion and Holiness do consist:
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when God sent Ananias unto Paul, that he might take off that Fear from him that might otherwise seize upon him in going to such an enraged Persecutor as he was, he tells him St. Paul was changed,
when God sent Ananias unto Paul, that he might take off that fear from him that might otherwise seize upon him in going to such an enraged Persecutor as he was, he tells him Saint Paul was changed,
it brings us to lye prostrate at the Feet of God, at whose Feet also Angels and all the Powers in Heaven do with much more Humility than we, fall down and worship him;
it brings us to lie prostrate At the Feet of God, At whose Feet also Angels and all the Powers in Heaven do with much more Humility than we, fallen down and worship him;
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and shall we rather choose to die an eternal Death than make use of it? This is to despise the Blood of Jesus Christ, to offer an high Affront and Indignity unto him, to account it a vile and contemptible Thing,
and shall we rather choose to die an Eternal Death than make use of it? This is to despise the Blood of jesus christ, to offer an high Affront and Indignity unto him, to account it a vile and contemptible Thing,
and shall we not reckon it a much higher Priviledge that we may at all times approach the presence of him who is King of Kings and Lord of Lords, and higher than the highest,
and shall we not reckon it a much higher Privilege that we may At all times approach the presence of him who is King of Kings and Lord of lords, and higher than the highest,
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When our Hearts swell with Grief and are ready to break within us, how sweet is it then to take God apart and give our Hearts vent? Prayer it is a making our Case known to him,
When our Hearts swell with Grief and Are ready to break within us, how sweet is it then to take God apart and give our Hearts vent? Prayer it is a making our Case known to him,
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If we would have spiritual Blessings conferred upon us, our Faith, our Love, our Patience, our Humility, strengthned and encreased, he is the God of all these Graces,
If we would have spiritual Blessings conferred upon us, our Faith, our Love, our Patience, our Humility, strengthened and increased, he is the God of all these Graces,
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yea, every Hour, new cause to present new Requests and Supplications unto God, and therefore as our Necessities never cease, so neither should our Prayers.
yea, every Hour, new cause to present new Requests and Supplications unto God, and Therefore as our Necessities never cease, so neither should our Prayers.
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You that will not now look up to Heaven in Prayer, shall hereafter look up in Blaspheming, Isai. 8.21. They shall fret themselves, says the Prophet, and curse God and their King;
You that will not now look up to Heaven in Prayer, shall hereafter look up in Blaspheming, Isaiah 8.21. They shall fret themselves, Says the Prophet, and curse God and their King;
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To this I answer with St. Augustine; God, says he, doth require that we should pray to him, not so much to make known what our Will and Desire is, for that he cannot be ignorant of;
To this I answer with Saint Augustine; God, Says he, does require that we should pray to him, not so much to make known what our Will and Desire is, for that he cannot be ignorant of;
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but it is for the exercise of our Desires, and to draw forth our Affections towards those Things that we beg at his Hands, that thereby we may be made fit to receive what he is ready to give.
but it is for the exercise of our Desires, and to draw forth our Affections towards those Things that we beg At his Hands, that thereby we may be made fit to receive what he is ready to give.
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God stops his Ears against their Prayers, who stop their Ears against his Law. So you find it, Prov. 28.9. He that turneth away his Ears from hearing the Law, even his Prayer shall be an Abomination:
God stops his Ears against their Prayers, who stop their Ears against his Law. So you find it, Curae 28.9. He that turns away his Ears from hearing the Law, even his Prayer shall be an Abomination:
Certainly if we believe God to be infinitely wise to know the best Season to give us what we crave both for his Advantage and for ours also, we shall not be in haste in our Suits,
Certainly if we believe God to be infinitely wise to know the best Season to give us what we crave both for his Advantage and for ours also, we shall not be in haste in our Suits,
Fourthly, If you would pray so as to be heard, be sure you put up no Requests in the behalf of your Lusts. The Apostle gives the reason why, of so many Prayers that are put up to God,
Fourthly, If you would pray so as to be herd, be sure you put up no Requests in the behalf of your Lusts. The Apostle gives the reason why, of so many Prayers that Are put up to God,
You ask and you receive not, because you ask amiss to consume it upon your Lusts. Now to ask Blessings from God for our Lusts, is when we beg any outward Mercy, be it Wealth or Health,
You ask and you receive not, Because you ask amiss to consume it upon your Lusts. Now to ask Blessings from God for our Lustiest, is when we beg any outward Mercy, be it Wealth or Health,
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or the like, with reference to the gratifying of our own carnal and corrupt Desires; therefore in James 4.4. the Apostle calls them Adulterers and Adulteresses: Such Men are indeed like Adulteresses in this;
or the like, with Referente to the gratifying of our own carnal and corrupt Desires; Therefore in James 4.4. the Apostle calls them Adulterers and Adulteresses: Such Men Are indeed like Adulteresses in this;
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A DISCOURSE UPON THE Omnipresence OF GOD. Psal. cxxxix. 7, 8, 9, 10. Whither shall I go from thy Spirit? Or whither shall I flee from thy Presence? If I ascend up into Heaven, thou art there;
A DISCOURSE UPON THE Omnipresence OF GOD. Psalm cxxxix. 7, 8, 9, 10. Whither shall I go from thy Spirit? Or whither shall I flee from thy Presence? If I ascend up into Heaven, thou art there;
as if the Prophet would mitigate that Dread that might well seize upon us, from the consideration of the terrible Majesty of God being so near us, by the sweetness and flourishing of the Expression, Whither shall I go from thy Spirit? This Question doth not imply that David was indeed contriving how to make an Escape from God,
as if the Prophet would mitigate that Dread that might well seize upon us, from the consideration of the terrible Majesty of God being so near us, by the sweetness and flourishing of the Expression, Whither shall I go from thy Spirit? This Question does not imply that David was indeed contriving how to make an Escape from God,
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By Hell here, may be meant either the Grave, which is often so called in Scripture, as Acts 2.27. Psal. 16.10. Thou wilt not leave my Soul in Hell, neither wilt thou suffer thine Holy One to see Cortion;
By Hell Here, may be meant either the Grave, which is often so called in Scripture, as Acts 2.27. Psalm 16.10. Thou wilt not leave my Soul in Hell, neither wilt thou suffer thine Holy One to see Cortion;
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neither did his Flesh see Corruption; it is spoken so in Gen. 37.35. Jacob, speaking concerning the supposed Death of his Son Joseph, says, I will go down into the Grave to my Son mourning.
neither did his Flesh see Corruption; it is spoken so in Gen. 37.35. Jacob, speaking Concerning the supposed Death of his Son Joseph, Says, I will go down into the Grave to my Son mourning.
when with one Hand the Lord shall hold them up in Hell, and lift up the other as high as Heaven, to give them redoubled Strokes of everlasting Vengeance.
when with one Hand the Lord shall hold them up in Hell, and lift up the other as high as Heaven, to give them redoubled Strokes of everlasting Vengeance.
that is, God himself will be present in Hell to torment and punish them, that at the very same time that he shall be a cherishing God in Heaven, he will be a tormenting God in Hell:
that is, God himself will be present in Hell to torment and Punish them, that At the very same time that he shall be a cherishing God in Heaven, he will be a tormenting God in Hell:
as that they do prevent the observation of the Eye, called the Wings of the Morning, because the Dawn of the Morning comes flying in upon these Wings of the Sun,
as that they do prevent the observation of the Eye, called the Wings of the Morning, Because the Dawn of the Morning comes flying in upon these Wings of the Sun,
yea, if in my flight I could spy out some Solitary Rock, so formidable and dismal as if we might almost call in question whether ever a Providence had been there;
yea, if in my flight I could spy out Some Solitary Rock, so formidable and dismal as if we might almost call in question whither ever a Providence had been there;
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and in all Places and in all Things. I shall first handle this Point Doctrinally, and then Practically, observing this Method: I shall, 1. Lay down some Positions.
and in all Places and in all Things. I shall First handle this Point Doctrinally, and then Practically, observing this Method: I shall, 1. Lay down Some Positions.
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The Air we breath in cannot enter into the Substance of our Bodies, but only into those Pores and hollow Recesses that are by Nature fitted to receive it;
The Air we breath in cannot enter into the Substance of our Bodies, but only into those Pores and hollow Recesses that Are by Nature fitted to receive it;
The Soul of Man, because it is a Spirit, resides not only in the empty void Spaces of the Body, but also in the midst of the most solid and substantial part of it.
The Soul of Man, Because it is a Spirit, resides not only in the empty void Spaces of the Body, but also in the midst of the most solid and substantial part of it.
Then, certainly God, between whom and the Angels there is infinitely more distance than between Angels and Bodies, cannot possibly be shut out of any Being,
Then, Certainly God, between whom and the Angels there is infinitely more distance than between Angels and Bodies, cannot possibly be shut out of any Being,
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they may possibly stretch and dilate themselves to a great compass, but they cannot stretch themselves to an Ʋbiquitariness, to be in all Beings at once.
they may possibly stretch and dilate themselves to a great compass, but they cannot stretch themselves to an Ʋbiquitariness, to be in all Beings At once.
Nor is this any imperfection, as if God were not an Infinite Perfection and Excellence, for this flows from the immutability of his Nature and Essence;
Nor is this any imperfection, as if God were not an Infinite Perfection and Excellence, for this flows from the immutability of his Nature and Essence;
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for should God remove himself, he were not altogether unchangeable, but with him there is neither change nor shadow of turning, Jam. 1. What the Heathens thought of this Immensity and Omnipresence of God, it is somewhat obscure, some of them confined him to Heaven,
for should God remove himself, he were not altogether unchangeable, but with him there is neither change nor shadow of turning, Jam. 1. What the heathens Thought of this Immensity and Omnipresence of God, it is somewhat Obscure, Some of them confined him to Heaven,
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It is reported of Heraclitus the Philosopher, when his Friend came to visit him, being in an old rotten Hovel, Come in, come in, (saith he) for God is here. God is in the meanest Cottage as well as in the stateliest Palace; the poorest Beggar cohabits with God as well as the greatest Princes, for God is every-where present and sees all things.
It is reported of Heraclitus the Philosopher, when his Friend Come to visit him, being in an old rotten Hovel, Come in, come in, (Says he) for God is Here. God is in the Meanest Cottage as well as in the Stateliest Palace; the Poorest Beggar cohabits with God as well as the greatest Princes, for God is everywhere present and sees all things.
What Reason can say for this, I shall anon shew. In the mean time see that one positive place of Scripture, 1 Kings 8.27. Behold the Heavens and Heaven of Heavens cannot contain him.
What Reason can say for this, I shall anon show. In the mean time see that one positive place of Scripture, 1 Kings 8.27. Behold the Heavens and Heaven of Heavens cannot contain him.
He surmounts the Heaven of Heavens, that is, the very highest and uppermost Heavens, which St. Paul calls the Third Heaven, 2 Cor. 12. That glorious Place in which God doth most specially manifest himself and will do to all Eternity.
He surmounts the Heaven of Heavens, that is, the very highest and uppermost Heavens, which Saint Paul calls the Third Heaven, 2 Cor. 12. That glorious Place in which God does most specially manifest himself and will do to all Eternity.
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Many such glorious Expressions there are of God's Infiniteness and Immensity scattered up and down the Scripture, which I shall not now spend time to recollect:
Many such glorious Expressions there Are of God's Infiniteness and Immensity scattered up and down the Scripture, which I shall not now spend time to recollect:
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The Scripture, you see, owns it for a truth, That God is Infinite in his Essence beyond the whole World, which is one of those Divine Properties which poseth Reason to conceive,
The Scripture, you see, owns it for a truth, That God is Infinite in his Essence beyond the Whole World, which is one of those Divine Properties which poseth Reason to conceive,
and all in every part;) yet herein God hath a peculiar way of subsisting from other Spirits, that not only his Essence alone is in every part of the World,
and all in every part;) yet herein God hath a peculiar Way of subsisting from other Spirits, that not only his Essence alone is in every part of the World,
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Arg. 2. Secondly, From the Infiniteness of his Perfections, we may argue thus: That which is infinitely perfect, must be infinitely great, but God is infinitely perfect;
Argument 2. Secondly, From the Infiniteness of his Perfections, we may argue thus: That which is infinitely perfect, must be infinitely great, but God is infinitely perfect;
Whatever is infinitely perfect, must be infinitely great, as appears from this, because the greater a thing is, the more perfect it is of that same kind,
Whatever is infinitely perfect, must be infinitely great, as appears from this, Because the greater a thing is, the more perfect it is of that same kind,
Arg. 2. As it is demonstrated from God's Infiniteness and Perfection, so likewise from his Almighty Power, God can create another World greater than this,
Argument 2. As it is demonstrated from God's Infiniteness and Perfection, so likewise from his Almighty Power, God can create Another World greater than this,
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Thus I have done with the Propositions, and the Confirmation of them by the rational Arguments, those things that relate to the Philosophical Part of the Text, for informing of the Judgment in the Notion of that stupendious Attribute of God's Omnipresence.
Thus I have done with the Propositions, and the Confirmation of them by the rational Arguments, those things that relate to the Philosophical Part of the Text, for informing of the Judgement in the Notion of that stupendious Attribute of God's Omnipresence.
The first is taken from those Scriptures where it seems to be implied, that God moves from place to place, as in Gen. 18.21. where the Lord saith, concerning Sodom and Gomorrah, I will go down now and see whether they have done altogether, according to the cry of it, which is come unto me. And in Hab. 3.3.
The First is taken from those Scriptures where it seems to be implied, that God moves from place to place, as in Gen. 18.21. where the Lord Says, Concerning Sodom and Gomorrah, I will go down now and see whither they have done altogether, according to the cry of it, which is come unto me. And in Hab. 3.3.
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I answer, Such Scriptures are not to be understood, as if the Capacities of Angels, much less of Men, are or ever shall be wide and capacious enough to contain the infinite greatness of God;
I answer, Such Scriptures Are not to be understood, as if the Capacities of Angels, much less of Men, Are or ever shall be wide and capacious enough to contain the infinite greatness of God;
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but in Heaven it shall be with so much more brightness and clearness, that in comparison of the obscure and glimmering way whereby we know God here, it may be called a seeing of him Face to Face,
but in Heaven it shall be with so much more brightness and clearness, that in comparison of the Obscure and glimmering Way whereby we know God Here, it may be called a seeing of him Face to Face,
To this I answer, God doth not think it any disparagement to him, nor think it unworthy of him to know and make all these which we call vile and filthy places;
To this I answer, God does not think it any disparagement to him, nor think it unworthy of him to know and make all these which we call vile and filthy places;
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There is a greater disproportion between God and the Angels, than there is between the vilest Worm and an Angel; all are at an infinite distance to his Glory and Majesty. Thus much for the Objections.
There is a greater disproportion between God and the Angels, than there is between the Vilest Worm and an Angel; all Are At an infinite distance to his Glory and Majesty. Thus much for the Objections.
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How then shall my weak Whisperings, that can scarce reach the Walls of mine own Closet, ever be able to reach his Ear? No, God's Essential Presence is with thee wheresoever thou art,
How then shall my weak Whisperings, that can scarce reach the Walls of mine own Closet, ever be able to reach his Ear? No, God's Essential Presence is with thee wheresoever thou art,
The Scripture generally intimates that all our Prayers shall be directed to God in Heaven. So Solomon prayed, 1 Kings 8.32. Then hear thou in Heaven, &c. And it is again expressed in the 30th Verse.
The Scripture generally intimates that all our Prayers shall be directed to God in Heaven. So Solomon prayed, 1 Kings 8.32. Then hear thou in Heaven, etc. And it is again expressed in the 30th Verse.
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So that most excellent Composure which Christ taught his Disciples in the beginning of it, Our Father, which art in Heaven, it gives our thoughts a Lift to Heaven.
So that most excellent Composure which christ taught his Disciples in the beginning of it, Our Father, which art in Heaven, it gives our thoughts a Lift to Heaven.
Now, because it is most Glorious and Majestick, and since God is there to hear Suits and receive Petitions, that are tendred up by all his Servants here on Earth,
Now, Because it is most Glorious and Majestic, and since God is there to hear Suits and receive Petitions, that Are tendered up by all his Servants Here on Earth,
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therefore the Scripture directeth us to that most glorious and celestial place, Hear thou in Heaven. Hence we have that Expression, Acts 10.4. Thy Prayers and thine Alms are come up for a Memorial before God.
Therefore the Scripture directeth us to that most glorious and celestial place, Hear thou in Heaven. Hence we have that Expression, Acts 10.4. Thy Prayers and thine Alms Are come up for a Memorial before God.
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But yet God speaks in us by his Spirit, and keeps alive the Sense of his Majesty upon our Hearts, that he would not have us think it to be a mean and trivial thing to have our Prayers heard;
But yet God speaks in us by his Spirit, and keeps alive the Sense of his Majesty upon our Hearts, that he would not have us think it to be a mean and trivial thing to have our Prayers herd;
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Secondly, Our Prayers are directed to God in Heaven, because though he hears them where-ever they be uttered yet he no where hears them with acceptation but in Heaven only.
Secondly, Our Prayers Are directed to God in Heaven, Because though he hears them wherever they be uttered yet he no where hears them with acceptation but in Heaven only.
but what will it avail thy Servant, unless thou hearest my Prayers a second time repeated over to thee in the Intercession and Mediation of Jesus Christ in Heaven? And therefore, saith Solomon, 1 Kings 8.34. Hear thou in Heaven, and forgive.
but what will it avail thy Servant, unless thou Hearst my Prayers a second time repeated over to thee in the Intercession and Mediation of jesus christ in Heaven? And Therefore, Says Solomon, 1 Kings 8.34. Hear thou in Heaven, and forgive.
And therefore, though the Breath of Jonah could have no sweetness, yet the Prayer that he breathed forth, came up as Incense and a sweet Perfume before God as it came into the Holy Temple.
And Therefore, though the Breath of Jonah could have no sweetness, yet the Prayer that he breathed forth, Come up as Incense and a sweet Perfume before God as it Come into the Holy Temple.
no, that Voice which is so weak that it cannot be heard beyond the compass of thy Closet, yet when it is put forth in Prayer, it fills all Heaven with its sound.
no, that Voice which is so weak that it cannot be herd beyond the compass of thy Closet, yet when it is put forth in Prayer, it fills all Heaven with its found.
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But where is the encouragement unto Prayer in all this? If thou dost belong to God, thou may'st have great encouragement to Prayer from the Consideration of his Omnipresence; for because of this there is no Prayer of a Child of God but shall be heard in Heaven tho' it be uttered in secret:
But where is the encouragement unto Prayer in all this? If thou dost belong to God, thou Mayest have great encouragement to Prayer from the Consideration of his Omnipresence; for Because of this there is no Prayer of a Child of God but shall be herd in Heaven though it be uttered in secret:
and Christ being such an Advocate, that hears all the Suits and all the Causes of his Clients, we may be assured, that there is not one Prayer that God hears on Earth from us,
and christ being such an Advocate, that hears all the Suits and all the Causes of his Clients, we may be assured, that there is not one Prayer that God hears on Earth from us,
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but he hears it also in Heaven, through Christ. It was a notable Scoff of Elijah to Baal 's Priests, 1 Kings 18.27. Cry aloud, for he is a God, &c. peradventure he sleepeth and must be waked.
but he hears it also in Heaven, through christ. It was a notable Scoff of Elijah to Baal is Priests, 1 Kings 18.27. Cry aloud, for he is a God, etc. Peradventure he Sleepeth and must be waked.
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First, As it is that which God requires should be imployed in his Service, for this is the great end why our Tongues were given to us, that by them we might bless and serve God, James 3.9.
First, As it is that which God requires should be employed in his Service, for this is the great end why our Tongues were given to us, that by them we might bless and serve God, James 3.9.
Certainly it is an excellent Meditation to prepare our Hearts to Duty, and to compose them in Duty, to be much pondering the Omnipresence of God, to think that I am with God, he is present in the Room with me,
Certainly it is an excellent Meditation to prepare our Hearts to Duty, and to compose them in Duty, to be much pondering the Omnipresence of God, to think that I am with God, he is present in the Room with me,
How can it be possible for that Man to be frothy and vain, that keeps this Thought alive in his Heart? If the Presence of some Earthly Person strike an Awe in our Hearts when we come before them,
How can it be possible for that Man to be frothy and vain, that keeps this Thought alive in his Heart? If the Presence of Some Earthly Person strike an Awe in our Hearts when we come before them,
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how much more should the Consideration of God's Presence affect us with an Holy Fear? Suppose an Angel should fly in the midst of us, that are here present, with a rushing and dazling Glory,
how much more should the Consideration of God's Presence affect us with an Holy fear? Suppose an Angel should fly in the midst of us, that Are Here present, with a rushing and dazzling Glory,
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how would it make all our Hearts beat and throb within us? It would make us soon abandon all those vain Thoughts that now we feed upon, those Thoughts that eat out the Heart and Life of Duty;
how would it make all our Hearts beatrice and throb within us? It would make us soon abandon all those vain Thoughts that now we feed upon, those Thoughts that eat out the Heart and Life of Duty;
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how much more should it affect us and fill us with Holy Fear, that God is now and always in the midst of us, whose Glory stains and sullies the Beauty,
how much more should it affect us and fill us with Holy fear, that God is now and always in the midst of us, whose Glory stains and sullies the Beauty,
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First, Because God is in all things, therefore he sees and knows all things. The Omniscience of God is grounded upon his Omnipresence, Jer. 23.24. Can any hide himself in secret places, that I shall not see him, saith the Lord;
First, Because God is in all things, Therefore he sees and knows all things. The Omniscience of God is grounded upon his Omnipresence, Jer. 23.24. Can any hide himself in secret places, that I shall not see him, Says the Lord;
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do not I fill Heaven and Earth, saith the Lord? Nothing in Heaven or Earth can be hid or concealed from God's Eye, Heb. 4.13. All things are naked and opened before the Lord.
do not I fill Heaven and Earth, Says the Lord? Nothing in Heaven or Earth can be hid or concealed from God's Eye, Hebrew 4.13. All things Are naked and opened before the Lord.
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He knows our Thoughts, those Nimble and those Spiritual Things, that are so quick in their flight that they cannot be seized upon by any Creature in the World;
He knows our Thoughts, those Nimble and those Spiritual Things, that Are so quick in their flight that they cannot be seized upon by any Creature in the World;
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Now would not this compose us to an habitual and holy Awe of God, to be continually thinking that whatsoever we do, God's Eye is now upon us? Let every one say within himself, Where-ever I am,
Now would not this compose us to an habitual and holy Awe of God, to be continually thinking that whatsoever we do, God's Eye is now upon us? Let every one say within himself, Wherever I am,
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all your Tricks and Sleights of Outward Profession, all those things that you use to cozen and delude Men withal, they cannot possibly impose upon him;
all your Tricks and Sleights of Outward Profession, all those things that you use to cozen and delude Men withal, they cannot possibly impose upon him;
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he is a God that can look through all those Fig-leaves of Outward Profession, and discern the Nakedness of your Duties through them. In the last place,
he is a God that can look through all those Fig leaves of Outward Profession, and discern the Nakedness of your Duties through them. In the last place,
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and that he always looks upon you, and writes down in those Eternal Leaves of his Memorial-Book, whatsoever proceeds from you, either in Duties of Religion,
and that he always looks upon you, and writes down in those Eternal Leaves of his Memorial-Book, whatsoever proceeds from you, either in Duties of Religion,
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